Sacraments

Sacraments

 

The Sacramental Life of Mother of Divine Providence Parish

 

God reveals Himself in Seven Sacramental ways to Christ, His Church. Each of us who are in communion with Christ humbly accepts these sacraments as a means to follow Him in the building up of the Kingdom in this world and in the next.

‘A Sacrament is an outward sign, instituted by Christ, to give grace.’ (Baltimore, ) These signs in the form of Baptism, Holy Eucharist, Confirmation, Penance, Holy Orders, Marriage and Anointing of the Sick touch every one of us in unique ways. They invigorate the encounter we have with Christ every day.

The Sacramental Life in a parish is rooted in the very life of the Bishop. Our unity with him is one of faithful service rooted in the love we have for Christ, Whom he represents. The Bishop’s sacramental life, the way he receives, the way he confects, the way he desires these manifestations of God’s love is reflected here in our local Church whose Mother is his Church, the Cathedral, the place where the Bishops sits. The parish priest personifies the Bishop in these ways so as to guide sheep to communion with Christ in his person. The parish priest helps the Bishop by giving his life faithfully to him as if to Christ, the Shepherd and King.

The reality of ‘communion’ is very important to a Catholic. In his homily at the Mass before his conclave, Benedict XVI said, “How many winds of doctrine we have known in recent decades, how many ideological currents, how many ways of thinking. The small boat of thought of many Christians has often been tossed about by these waves ­ thrown from one extreme to the other: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism, and so forth. Every day new sects are created and what Saint Paul says about human trickery comes true, with cunning which tries to draw those into error (cf Eph 4, 14). Having a clear faith, based on the Creed of the Church, is often labeled today as a fundamentalism. Whereas, relativism, which is letting oneself be tossed and “swept along by every wind of teaching”, looks like the only attitude (acceptable) to today’s standards. We are moving towards a dictatorship of relativism which does not recognize anything as certain and which has as its highest goal one’s own ego and one’s own desires.

However, we have a different goal: the Son of God, true man. He is the measure of true humanism. Being an “Adult” means having a faith which does not follow the waves of today’s fashions or the latest novelties. A faith which is deeply rooted in friendship with Christ is adult and mature. It is this friendship which opens us up to all that is good and gives us the knowledge to judge true from false, and deceit from truth. We must become mature in this adult faith; we must guide the flock of Christ to this faith. And it is this faith ­ only faith ­ which creates unity and takes form in love. On this theme, Saint Paul offers us some beautiful words – in contrast to the continual ups and downs of those were are like infants, tossed about by the waves: (he says) make truth in love, as the basic formula of Christian existence. In Christ, truth and love coincide. To the extent that we draw near to Christ, in our own life, truth and love merge. Love without truth would be blind; truth without love would be like “a resounding gong or a clashing cymbal” (1 Cor 13,1).”  http://www.adoremus.org/Ratzinger_ConclaveMass.html

Our communion is a communion of love; faithfulness is an act from love. Communion is the completed act of God and Man in the core of their meeting place, the Church. If a person leaves communion they choose not to love. This is an heart rending sadness for the Church who embraces everyone in Christ Who is the perfection of charity and Who is known to have let the man go when he could not remain faithful in the Gospel.

Within this context then, please find some thoughts on the various sacraments as celebrated here in Mother of Divine Providence, their expectations and requirements. I hope you find these helpful as you approach God in His inapproachable Light and discover the Glory that is yours through them.

Father Cioppi

Baptism 

First things first: the Sponsors!  There are lots of stories about sponsors and eligibility.

Parents need to select people who know the Catechism of the Catholic Church. It is their primary and only responsibility to help you teach the catechism to your children. For this reason the Church obliges Catholics to select other Catholics who are in good standing in the Church.

Do the people you have in mind have these qualifications?

Are they registered and an active parishioner of a Roman Catholic Parish for at least 6 months?

Are they at least 16 years of age?

Have they received the sacraments of Baptism, Eucharist and Confirmation in the Roman Catholic Church?

If married, were they married in the Roman Catholic Church?

Do they attend Mass regularly on Sundays and Holy Days of Obligation?

Do they receive the sacraments of the Church regularly?


Have you informed them and do they understand accept the responsibility of teaching them the Catechism of the Catholic Church and by being faithful  to their practice of the faith in their parish Church?

Letters of Eligibility from the parish in which the proposed sponsor lives.

Each parish has its own jurisdiction presided over by the parish priest. The priest has jurisdiction over every soul within his parish. A person who lives within that parish falls under this jurisdiction. After a person has moved out of that parish for six months or more, they are no longer considered under that particular jurisdiction and fall under the parish in which they live.

The persons asked to be a sponsor must seek a Letter of Eligibility form the parish in which they live.  This Letter states that the person in question is indeed a practicing Catholic and meets the requirements listed above.

N.B. If the people you had in mind are in fact not eligible, you should thank them for their willingness, but you will need to propose someone else who might be eligible. This happens all the time and should not be taken as a large dramatic moment. You are not making judgment on a person. They are simply not eligible. They might want to take this opportunity to have a talk with their parish priest, who will be more than happy to help them in their practice of the faith.

Pre-Jordan Catechesis

Arranging to have your child enter the Church through the parish community  requires that parents clearly understand the importance of teaching each other as well as their children The Catechism of the Catholic Church, what it means to be ‘a parishioner,’ and how we encounter Christ within the family including the parish family and the Archdiocesan family.

Our parish offers Pre-Jordan Class on the Second Wednesday of each month at 7:30PM in the Parish Offices Building. Both parents must take part. Call the Parish at 610.265.4178 to register.

The Rite of Baptism is celebrated on the 1st and 3rd Sundays of the month at 12:45 PM. Please call the Parish Offices at 610.265.4178 to schedule.

As a help for your arrival, the Sacrament is celebrated near the Sanctuary, to the right of the Altar. You will see the font which fronts a whole section of pews on the south side of the Church.
Since the priest will want to anoint your child’s chest, it is recommended that you unbutton the top button of the dress to give the priest some wiggle room.

A pacifier on hand will help if baby gets tired or even hungry. You are certainly welcome to bring anything that will help your child to relax and be comfortable.

Mother of Divine Providence warmly welcomes your family and prays that as we mature in the faith given to us by the Apostles, you will continue to journey with us joyfully!

Confession

During the month of September, our parish is celebrating the Year of Faith with our reflections on the Sacrament of Confession. This is a wonderful opportunity to remind ourselves of the importance of Confession and of confessing your sins to a priest. The priest represents Christ Who desires to reconcile you with the Father. It is important for you to reveal to the priest any mortal sins you may have committed. While it is good for you to confess even venial sins, it is not necessary for you to do so since venial sins are forgiven by confession, by receiving Holy Communion or by saying a good Act of Contrition. Mortal sins are only forgiven in Confession to a priest. This a formal act of humility and love.

The priest gives you a penance as a matter of Justice. There are always consequences of our sinful actions and, if we are honest with ourselves, we realize that we have wounded others and God by our sinfulness. We need to make up for inflicting our sinfulness by making amends, saying we’re sorry and doing penance as a sign of our sincerity.  “Sin wounds our relationship with God and others as well as our own human dignity. Faith reveals to us the destructive force of sin in our lives and in our world.” (Catechism for Adults, p.245)

For an adult, I would say a person should be in the habit of going to confession every two weeks to a month – not longer. For children, I recommend they be brought to confession every two weeks to ensure their habit of both recognizing their need for God’s mercy and their awareness of the Ritual of the Sacrament.

Every Christian embraces the Resurrection as the source of our Faith and trust in God’s love and mercy. Confession is the Sacrament of the Resurrection in that it raises us up from our fall to sin and gives us new life and direction!

I encourage our parishioners to re-think the importance of the sacrament of confession in their lives because this sacrament maintains a good sense of balance in a world that makes no sense without Christ! I encourage you too, to refer to our website

O my God, I am heartily sorry for having offended You. I detest all my sins, because of Your just punishments, but, most of all, because they offend You, my God, Who are all Good and deserving of all my love. I firmly resolve with the help of Your grace to sin no more and to avoid the near occasion of sin. Amen.

Examination of Conscience

In order to prepare yourself to celebrate well the Sacrament of Penance and Reconciliation, and to have a greater understanding of this important sacrament, please take a little time reflecting on these points. You have come to encounter the Lord’s forgiveness and compassion; it is a very personal moment in your relationship with God.

To get the most from your confessional experience with Christ, you should prepare well. You should arouse in yourself a deep, true sorrow for your sins, how they have offended against God who loves us infinitely, and how they have hurt our fellow men who so need our help. You should not try to ferret out each and every sin-serious attitudes of sin will usually come to mind immediately, nor should you waste your time in useless regrets.

Please remember that the Sacrament of Confession is above all an act of God’s love, it is a personal   moment to be lived in a relationship of love with God. It is not a routine (or an ordeal) to be gone through, but very much a part of the individual’s renewal which takes place in each person, especially here at Mother of Divine Providence.

You are invited in the light of God’s love to recognize the sinfulness of your life.

To have a true sorrow for these sins and a firm intention to avoid them in the future.

These elements are essential to a proper and meaningful celebration of the Sacrament.

Sin is not merely a series of failures; it is also your sharing in what is actually evil. unbelief, indifference, selfishness, violence, contempt for the weak, eroticism, racism, neglect of the poor, money seeking, wastefulness, a spirit of pride and superiority, a spirit of busyness and distraction.

Every sin, in one way or another, has a community dimension. It is something that tarnishes the Body of Christ, which together, we are. Every sin ought to arouse in us feelings of humble regret and a confident request for pardon.

The call to reconciliation is part of the message of our parish. We are all pilgrims seeking heaven. Many people who come here have a deep spiritual encounter with God’s love and mercy; others make it an opportunity to renew their faith commitment.

Today my Father is waiting for me, I must return to Him….

Then the prodigal son came to his senses and said, “I will leave this place and go to my father and say, Father, I have sinned against heaven and against you. While he was still a long way off, his Father saw him and was moved with pity. He ran to the boy, clasped him in his arms and kissed him tenderly. The Father said, quickly, bring out the best robes…this son of mine was dead and has come back to life.”

Our heavenly Father awaits us in the same way.

Following the example of the prodigal son, examine your conscience in the light of the Gospel and find out when you have behaved contrary to the teaching of Our Lord Jesus Christ in thoughts, words and deeds.

Jesus said, You will love the Lord your God with all your heart….

Is my heart set on God, so that I really love Him above all things?

Am I open to His Presence in my life?

Do I listen to the Words of the Gospel: to the Teachings of Christ’s Church?

What place does prayer have in my life?

Is the Eucharist the center of my Christian life?

Do I take part regularly in the Mass on Sundays and Holydays?

Do I allow God to be God, or do I try to manage God myself?

Do I cling to my will, my desires, and my ways?

Have I reverence for the Name of Jesus?

Am I ashamed to witness to my faith in God to others?

Do I rebel against taking up the Cross, which God sends?

Do I turn to God only when I need Him?

Jesus said, Love your neighbor as yourself…

Have I a genuine love for my neighbors?

Am I well disposed, able to forgive offenses?

Do I judge without mercy in thoughts and words?

Do I speak ill, slander or steal?

Am I intolerant, envious, and hot-tempered?

Do I take care of the poor, the sick, and the  defenseless people?

Am I sincere and honest in my dealings with others?

Have I been the cause of others committing sin?

In my family, have I contributed to the well-being and happiness of the rest of the family by patience and genuine love?

Do I exercise responsible parenthood according to the teachings of the Church?

Do I care for and respect the environment in which I live?

Do I seek the well-being of others?

Am I a spectator of people’s problems or do I help?

Do I despise those of another creed, race, or opinion?

Am I respectful of other people’s property?

Have I abused someone’s property or stolen or coveted another’s goods?

Do I forgive those who sin against me?

Do I do my duty as a citizen?

Do I respect legitimate authority?

Jesus said, be perfect as your heavenly Father is perfect….

Do I truly live as a Christian and give a good   example to others, especially the young?

Have I gone against my conscience out of fear or hypocrisy?
Have I participated in things which offend both Christian and human decency?

Am I too concerned about myself, my health, my success?

Do I go to excess in matters of food and drink?

Have I kept my senses and my whole body pure and chaste as a temple of the Holy Spirit?

Do I bear grudges; do I contemplate revenge?

Do I share my possessions with the less fortunate?

Am I always ready to take offense and act impatiently?

Do I use the gift of time well?

Am I able t0 forgive myself?

Do I seek to be humble and to bring peace?

How to go to confession

Step 1: Make the Sign of the Cross
Step 2: Tell Father how long it has been since your last Confession
Step 3: Confess your sins

The Confessor may offer some words of   consolation, encouragement or direction and then give you a penance.

He will then ask you to recite the Act of   Contrition.
“O my God, I am heartily sorry for having offended You. I detest all my sins because of Your just punishments. But, most of all, because they offend You my God, Who are all good and deserving of all my love. I firmly resolve, with the help of Your Grace, to sin no more and avoid the near occasion of sin. Amen.”

Step 4: The priest will say:  Give thanks to the Lord, for He is  good.
You respond:   His mercy endures forever

You are free now to leave the confessional and do your penance. Please remember also to pray for our Holy Father, our Archbishop, Charles Chaput and your priests.
Be merciful to them O Lord, watch over them with Your care. Help them to be faithful to the Creed, to be fervent in prayer, always longing for the Eucharist, seeking out souls and    willing to give their whole life in obedient service to Christ, the Church.
We ask this with the help of Mary, Mother of Divine Providence. Amen.

OTHER RESOURCES
http://www.catholic.org/prayers/confession.php
http://itunes.apple.com/us/app/confession-a-roman-catholic/id416019676?mt=8

TIMES FOR CONFESSION

Every Saturday    4:00 – 5:00 pm
Every evening a week before Christmas  7:00 – 8:00 pm
Every evening during Holy Week   7:00 – 8:00 pm
Upon request in the Parish Office, please call the parish office (610)265-4178

Marriage

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Anointing of the Sick

The anointing of the sick is administered to bring spiritual and even physical strength during an illness, especially near the time of death. It is most likely one of the last sacraments one will receive. A sacrament is an outward sign instituted  by Jesus Christ to confer inward grace which strengthens outwardly what is lacking in the body. In more basic terms, it is a rite that is performed to convey God’s grace to the recipient, through the power of the Holy Spirit.

The Sacrament’s Institution

Like all the sacraments, holy anointing was instituted by Jesus Christ during his earthly ministry. The Catechism explains, “This sacred anointing of the sick was instituted by Christ our Lord as a true and proper sacrament of the New Testament. It is alluded to indeed by Mark, but is recommended to the faithful and promulgated by James the apostle and brother of the Lord” (CCC 1511; Mark 6:13; Jas. 5:14-15).

The anointing of the sick conveys several graces and imparts gifts of strengthening in the Holy Spirit against anxiety, discouragement, and temptation, and conveys peace and fortitude (CCC 1520). These graces flow from the atoning death of Jesus Christ, for “this was to fulfill what was spoken by the prophet Isaiah, ‘He took our infirmities and bore our diseases’” (Matt. 8:17).

Mark refers to the sacrament when he recounts how Jesus sent out the twelve disciples to preach, and “they cast out many demons, and anointed with oil many that were sick and healed them” (Mark 6:13). In his epistle, James says, “Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven” (Jas. 5:14–15).

The early Church Fathers recognized this sacrament’s role in the life of the Church. Around A.D. 250, Origen wrote that the penitent Christian “does not shrink from declaring his sin to a priest of the Lord and from seeking medicine . . . [of] which the apostle James says: ‘If then there is anyone sick, let him call the presbyters of the Church, and let them impose hands upon him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and if he be in sins, they shall be forgiven him’” (Homilies on Leviticus 2:4).

In the year 350, Bishop Serapion wrote, “We beseech you, Savior of all men, you that have all virtue and power, Father of our Lord and Savior Jesus Christ, and we pray that you send down from heaven the healing power of the only-begotten [Son] upon this oil, so that for those who are anointed . . . it may be effected for the casting out of every disease and every bodily infirmity . . . for good grace and remission of sins . . . ” (The Sacramentary of Serapion 29:1).

The Sacrament’s Effects

“The special grace of the sacrament of the Anointing of the Sick has as its effects: the uniting of the sick person to the passion of Christ, for his own good and that of the whole Church; the strengthening, peace, and courage to endure in a Christian manner the sufferings of illness or old age; the forgiveness of sins, if the sick person was not able to obtain it through the sacrament of penance; the restoration of health, if it is conducive to the salvation of his soul; the preparation for passing over to eternal life” (CCC 1532).

Does a person have to be dying to receive this sacrament? No. The Catechism says, “The anointing of the sick is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived” (CCC 1514).

Does God Always Heal?

Today some Christians go to extremes in their expectation of divine healing. On one hand, some say that if a Christian is not healed of all his diseases, this reflects his lack of faith. Others claim that divine healings were only for the apostolic age, when all diseases were healed instantly and automatically. Both extremes are wrong.

God does not always heal the physical infirmities that afflict us. Paul preached to the Galatians while he was afflicted by a “bodily ailment” (Gal. 4:13– 14). He also mentions that he had to leave his companion Trophimus in the town of Miletus because he was too sick to travel (2 Tim. 4:20). In his first letter to Timothy, Paul urges his young protégé to “no longer drink only water, but to use a little wine for the sake of your stomach and your frequent ailments” (1 Tim. 5:23).

The last passage is especially informative. Not only does it reveal that illnesses were not always healed in the apostolic age, but it also shows an apostle’s practical advice to a fellow Christian on how to deal with an illness. Notice that Paul does not tell Timothy to pray harder and have more faith that God will heal him from his stomach ailment. Rather, he tells him how to manage the illness through medicinal means.

Some argue that healings were always instantaneous and were only for those living during the apostolic age, but that afterward the gift of healing disappeared. The problem with that theory is that the Bible tells us otherwise. For example, when Jesus healed the blind man at Bethsaida, he laid his hands upon him twice before the man was fully healed (Mark 8:22–26).

Finally, we have a standing command of the New Testament in James 5:14–15, cited earlier. This command is never revoked anywhere in the Bible, and there are no statements anywhere that God will cease to heal. Thus the command is in effect to this very day.

Of course, our healing, like all things, is subject to God’s will. As James pointed out just a chapter earlier, “You do not know about tomorrow. What is your life? You are a mist that appears for a little time and then vanishes. Instead you ought to say, ‘If the Lord wills, we shall live and we shall do this or that’” (Jas. 4:14–15, emphasis added). We have a promise of healing, but not an unqualified one. It is conditional on the will of God.

Why Doesn’t God Always Heal?

If God can heal us, why doesn’t he? Why isn’t it always his will to do so? One answer to this question is found in the spiritual discipline and training that can result from facing illness and adversity. Scripture asks, “Have you forgotten the exhortation which addresses you as sons?—‘My son, do not regard lightly the discipline of the Lord, nor lose courage when you are punished by him. The Lord disciplines him whom he loves, and chastises every son whom he receives’ [Prov. 3:11–12]. It is for discipline that you have to endure. God is treating you as sons; for what son is there whom his father does not discipline?

“If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. Besides this, we have had earthly fathers to discipline us and we respected them. Shall we not much more be subject to the Father of spirits and live? For they disciplined us for a short time at their pleasure, but he disciplines us for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it” (Heb. 12:5–11).

The Value of Suffering

Sometimes God allows us to undergo sickness as a form of discipline and training in righteousness. God often permits these trials for our sanctification, as Paul himself learned when he prayed that God would remove from him an angel of Satan who was afflicting him: “And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger [Greek: angelos] of Satan, to harass me, to keep me from being too elated. Three times I besought the Lord about this, that it should leave me; but he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me” (2 Cor. 12:7–9).

Even though we must face a certain amount of suffering and affliction in this life, we know God’s grace is sufficient to sustain us. All of God’s graces, including physical health, are bestowed to lead to the salvation of our souls. The Catholic Church teaches that the sacrament brings “the restoration of health, if it is conducive to the salvation of his soul” (CCC 1532).

God also uses our suffering to help others. If Paul had not become ill while on his first missionary journey and been forced to stop traveling, he would not have preached to the Galatians, for he tells them, “You know it was because of a bodily ailment that I preached the gospel to you at first” (Gal. 4:13). If he had not preached to the Galatians, he would not have later written them the epistle that appears in our New Testament. God used Paul’s illness to bring salvation to the Galatians and to bring us a work of Scripture, through which we are still receiving benefits from God.

This is just one example of how God used suffering to bring about good. Therefore, if we suffer, we should look upon it as an opportunity for good, such as by offering up our sufferings for our own sanctification and for our departed brothers and sisters in Christ.

This applies also to the physical suffering of death, which will come for each of us one day. The Bible reminds us, “As for man, his days are like grass; he flourishes like a flower of the field; for the wind passes over it, and it is gone, and its place knows it no more” (Ps. 103:15–16).

The “Last Rites”

Though the psalmist teaches us to ponder our mortality, he immediately comforts us by saying, “But the steadfast love of the Lord is from everlasting to everlasting upon those who fear him, and his righteousness to children’s children, to those who keep his covenant and remember to do his commandments” (Ps. 103:17–18).

In his steadfast love for us, the Lord gives us the sacraments involved in the last rites to comfort us in our final days and prepare us for the journey ahead. “These include confession with Apostolic Blessing, Confirmation (when lacking), Anointing of the Sick and Viaticum (which is meant to be the last reception of Communion for the journey from this life to eternity). . . .

“The present ritual orders these sacraments in two ways. The ‘continuous rites of penance and anointing’ include: Introductory Rites, Liturgy of Penance, Liturgy of Confirmation, Liturgy of Anointing, Liturgy of Viaticum, and Concluding Rites. The ‘rite for emergencies’ includes the sacrament of penance, Apostolic Pardon, Lord’s Prayer, Communion as Viaticum, prayer before anointing, anointing, concluding prayer, blessing, sign of peace” (Fr. Peter Stravinskas, Catholic Encyclopedia, 572).

The most important part of the last rites is the reception of the Lord in one’s final Communion, also called “Viaticum” (Latin = that which you take on the road, i.e., provisions for a journey). This special Communion prepares us to travel with the Lord on the final part of our journey.

The comfort of Viaticum has been valued by Christians since the beginning of Church history. The first ecumenical council, held at Nicaea in 325, decreed: “Concerning the departing, the ancient canonical law is still to be maintained, to wit, that, if any man be at the point of death, he must not be deprived of the last and most indispensable Viaticum” (canon 13). Having repented of our sins and received reconciliation, we travel with the Lord Jesus out of this earthly life and to eternal happiness with him in heaven.

From the earliest times, the sacrament of the anointing of the sick was cherished among Christians, not only in immediate danger of death, but even at the beginning sign of danger from illness or old age. A sermon of Caesar of Arles (ca. A.D. 470-542) contains the following: “As often as some infirmity overtakes a man, let him who is ill receive the body and blood of Christ; let him humbly and in faith ask the presbyters for blessed oil, to anoint his body, so that what was written may be fulfilled in him: ‘Is anyone among you sick? Let him bring in the presbyters, and let them pray over him, anointing him with oil; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he be in sins, they will be forgiven him. . . . See to it, brethren, that whoever is ill hasten to the church, both that he may receive health of body and will merit to obtain the forgiveness of his sins” (Sermons 13[325]:3).

John Chrysostom

“The priests of Judaism had power to cleanse the body from leprosy—or rather, not to cleanse it at all, but to declare a person as having been cleansed. . . . Our priests have received the power not of treating with the leprosy of the body, but with spiritual uncleanness; not of declaring cleansed, but of actually cleansing. . . . Priests accomplish this not only by teaching and admonishing, but also by the help of prayer. Not only at the time of our regeneration [in baptism], but even afterward, they have the authority to forgive sins: ‘Is there anyone among you sick? Let him call in the priests of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick man, and the Lord shall raise him up, and if he has committed sins, he shall be forgiven’” (On the Priesthood 3:6:190ff [A.D. 387]).

NIHIL OBSTAT: I have concluded that the materials
presented in this work are free of doctrinal or moral errors.
Bernadeane Carr, STL, Censor Librorum, August 10, 2004

IMPRIMATUR: In accord with 1983 CIC 827
permission to publish this work is hereby granted.

+Robert H. Brom, Bishop of San Diego, August 10, 2004 http://www.catholic.com/tracts/anointing-of-the-sick

The Sacrament of the Sick is offered to our homebound parishioners and also for those who are entering the hospital for surgery. Arrangements can be made by contacting the Parish Offices at (610)265-4178.

If a family member is being admitted to a hospital, or hospice program, someone in the family should notify the parish offices so the priest has an opportunity to make a visit. Most hospitals and nursing facilities have a Catholic priest assigned.  Sacred Heart, Saint Augustine, Our Lady of Mount Carmel and Mother of Divine Providence serve our local nursing center: Manor Care.

In an emergency or  if a family member has been designated as actively dying, the priest ‘on call’ should be notified immediately and then a call to the parish center would be appreciated. If there is not priest available, please call the parish offices immediately and the parish priest will arrive as soon as possible.

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