Marge will receive a copy of Catholic Connections Handbook for Middle Schoolers, a $20.95 value.

The Catholic Connections Handbook for Middle Schoolers
by Janet Claussen, Pat Finan, Diana Macalintal, Jerry Shepherd, Susan Stark, Chris Wardwell

Whether middle schoolers encounter this book as part of the Catholic Connections program in faith formation or pick it up out of curiosity, The Catholic Connections Handbook for Middle Schoolers offers great guidance and aims to help young teens learn about all the central aspects of the Catholic faith, including God, revelation, faith, Jesus the Christ, the Holy Spirit, the Church, liturgy and sacraments, Christian morality and justice, and prayer.

Catholic Connections Handbook for Middle Schoolers
ISBN: 978-0-88489-994-5, paper, 552 pages

by Joanna Dailey

It is common knowledge, or should be, that we are mind-body-spirit entities. We rediscover this whenever we are visited by illness, whether that be an annoying headache or something more serious. We are a three-legged stool, as it were, of mind, body, and spirit, and if one of the legs of the stool breaks, the stool can no longer function. We are left in pieces!

In the liturgy, we use the physical dimension of ourselves to help focus our mind and spirit. Liturgy grounds us in our humanity, so that our very humanity can be taken up into divinity. This is articulated in a short prayer said during the Mass. At the beginning of the Liturgy of the Eucharist, the priest (or deacon) prepares the wine (a symbol of divinity) by first mingling with it a little water (a symbol of humanity) and says quietly:

By the mystery of this water and wine
may we come to share in the divinity of Christ
who humbled himself to share in our humanity.

(Roman Missal)

Every liturgy begins by gathering us together as one body. Our task is to express that unity throughout the liturgy, not only mentally and spiritually, but also physically. The better we express ourselves physically, the better we are able to focus mentally and spiritually: "A common bodily posture, to be observed by all those taking part, is a sign of the unity of the members of the Christian community gathered together for the Sacred Liturgy, for it expresses the intentions and spiritual attitude of the participants and also fosters them" (General Instruction of the Roman Missal, paragraph 42, emphasis mine).

Our concern should be not only what we do during the liturgy but how we do it. The Roman liturgy derives in part from Roman court practices and homage to the emperor. In Jesus Christ, we have Someone greater than the emperor here. Without judging hearts (only God can do that!), we can observe that sometimes our "common bodily posture" leaves something to be desired. "Standing" should not mean leaning against a pillar. We stand because we want to show respect and attention. "Kneeling" should not mean half-kneeling and half-sitting. "Sitting" should not mean lounging with legs crossed, but sitting up straight. We understand exceptions for those who are elderly or physically hampered in some way. They do the best they can. But I have seen younger people, even as young as ten or so, with perfectly working knees and backs, slouching their way through the liturgy.

It might be interesting to ask young people what message they get from the "common bodily posture" they observe in church, and what message they want their own posture to convey. It is highly doubtful that anyone, young or older, intends disrespect. But it may be that the meaning of these actions and gestures have never been discussed or explained. Maybe even a little liturgical practice or role-play would be in order. Here are some ideas to consider:

Genuflection: In the Roman court, this was a sign of respect for the emperor. We use it now as a sign of respect for the Real Presence of Christ in our church. If you have working knees, the right one should touch the floor.

Sign of the Cross: Slow down. Think about putting on God’s armor of protection and actually touch your body four times. (See Ephesians 6:10–20.)

Responses and singing: Liturgy is a community effort that requires each one’s individual contribution. God gave you a voice. It does not have to be perfect. Show gratitude by using it to glorify him.

Profound bow: This bow is made by bowing from the waist with hands folded. To avoid the "turtle effect," the head and neck should also be facing downwards.

The Nicene Creed calls for a profound bow during the words "and by the Holy Spirit was incarnate of the Virgin Mary, and became man." (Roman Missal) On the feasts of the Nativity and the Incarnation (Christmas), a genuflection is made at these words. We bow (or genuflect) because these words express the Word of God become man, the central mystery of our faith.

The General Instruction of the Roman Missal notes that, if the assembly is standing during the Consecration (as may happen if the Mass is particularly crowded or for some other reason), a profound bow should be made when the priest genuflects after the Consecration.

This profound bow should also be made when passing the altar, either within or outside of the liturgy, except during processions. (This is related to paragraph 49 in the instruction. There may be reference to reverencing the altar in other documents.)

Kiss of Peace: In our culture, the kiss of peace is a handshake. In giving the kiss of peace, it is not our own greeting that we share, but the peace of Christ. We use our bodies—our hands and faces—to mediate the peace of Christ to others. When someone gives me a "handshake of peace" while at the same time looking at someone else down the pew or behind me, I certainly get a mixed message.

The kiss of peace should be given intentionally, to the person one is facing at the moment. This includes actually looking at that person and perhaps even smiling at that person. At the kiss of peace, quality matters more than quantity. It is not a contest to see how many people can be greeted in the time allotted.

From the day of our Baptism to the day we are given the last rites, the Church reminds us that our bodies are gifts of God, to be used in his praise and in service to others. Our bodies mediate the presence of Christ to others—the Christ we receive in the Eucharist. So let’s use them until we lose them—and use them to their best potential, especially in our "common bodily posture" at the liturgy.

Blessings on your ministry!

Joy and peace,

Joanna

A note on the Year of Faith: The Year of Faith officially ends on November 24. You might like to celebrate it one last time in a prayer service, possibly linked with the upcoming celebration of Thanksgiving Day on November 28. "Faith and Thanksgiving" could easily intersect as themes. (Also see "Giving Thanks for Special People" in the "Make It Happen" section in this newsletter.) If you are looking for one last video for the Year of Faith, Father Barron’s commentary on the Lord’s Prayer is available at the Saint Mary’s Press Resource Center: http://www.smp.org/resourcecenter/resource/5663/.

And now a word from our Pope: In his morning meditation of October 14, Pope Francis described "the Jonah syndrome," which afflicts those who wish to keep the poor and sinners at a safe distance and have nothing to do with them. "This is the Jonah syndrome," he said, "and Jesus condemns it. For example, in chapter 23 of Matthew's Gospel those who have this syndrome are called hypocrites. They do not want the poor to be saved." He continued: "The Jonah syndrome afflicts those without zeal for the conversion of others; what they are looking for is a holiness, if I may say, a holiness they can pick up at the dry-cleaners. It is clean and pressed but wholly lacking in the zeal that leads us to preach and proclaim the Lord" (from L’Osservatore Romano, weekly ed. in English, n.42, 18 October 2013). The complete meditation can be found at http://www.vatican.va/holy_father/francesco/cotidie/2013/en/papa-francesco-cotidie_20131014_jonah-syndrome_en.html.

OVERVIEW
This communication activity invites the young people to complete a sentence-starter as a quick and nonthreatening way to thank special people in their life. It is an ideal activity for Thanksgiving time because the participants are already focused on giving thanks.

Suggested Time
About 10 minutes

Group Size
This strategy can be done with any size group.

Materials Needed

• 3-by-5-inch index cards, one for each person
• pens or pencils, one for each person
• envelopes, one for each person
• newsprint and markers
  stickers, rubber stamps, colored pencils, and anything else that can be used for decorating a card (optional)
• first-class stamps, one for each person (optional)

PROCEDURE
Preparation. Before the young people arrive, write the following sentence-starter on newsprint: "I give God thanks for you. You are a special gift in my life,
and I want to thank you for ______."

1. Explain to the young people that they are going to prepare a special thank-you card to someone who has helped them or has shown them care within the last month or so. Ask them to think about parents, teachers, coaches, Scout leaders, neighbors, relatives, youth leaders, and friends who have supported them in some way, and to identify one they would like to thank. If your group opens up easily, go around it and ask each participant to name the person or to simply describe the situation.

2. Give each person one 3-by-5-inch index card, a pen or pencil, and an envelope. Display the newsprint statement you created before the session. Tell the young people to copy the sentence from the newsprint onto their card, adding the reason they have chosen to thank the person who has helped them. Explain that they will be sending that person the card when they are done. If you have time and materials, allow them to decorate the card.

3. Direct the participants to write the name and address of the card's recipient on the envelope. You may need to provide a phone book so that the young people can look up addresses. They may either deliver the card in person or mail it.

ALTERNATIVE APPROACHES

• Though this activity is a natural for Thanksgiving, it can be done at any time of the year.
• Hold a Thanksgiving party and allow the young people to write and send as many thank-you cards as they want. Include time for them to decorate their cards with Thanksgiving motifs.
• Designate a monthly thank-you–card night, allowing 10 or 15 minutes for the young teens to write notes to anyone who has shown them care that month. Announce the activity before each gathering and tell the young people to bring the addresses of those they want to thank. You might also specify a category to focus on each month. For example, one month the young people could write notes to relatives, the next to teachers, the next to people their age whom they admire, the next to adults not related to them, and so forth.
• Instruct the young people to make and send bookmarks in addition to thank-you cards. Cut index cards in half lengthwise and provide materials for the participants each to create a bookmark for the person they are writing to. They might start with a scriptural verse, such as Philippians 1:3, "I thank my God every time I remember you."

SCRIPTURAL CONNECTIONS

• Prov. 15:30 (Recognition delights others.)
• Sir. 6:14-16 (A faithful friend is a treasure.)
• Phil. 1:3-6 (I thank my God for you.)

Thirty-second Sunday in Ordinary Time
November 10, 2013
Luke 20:27-38

Opening Prayer

Jesus, thank you for helping us understand your promise of life after death and the resurrection of the body and soul. Continue to grace us with your understanding so that we will always be people of hope in this world. Amen.

Context Connection
In Sunday's Gospel Luke introduces another religious group--the Sadducees. Sadducees were aristocrats who were very conservative in interpreting the Mosaic Law. The Sadducees accepted only what was written in the Torah, the first five books of the Bible, as the official law and understanding about Judaism. They did not believe in resurrection or in the existence of spirits. The Sadducees believed that there was nothing after death. They believed in posterity, in living on in their children.

The Gospel begins with the Sadducees asking Jesus a hypothetical question about a woman who married seven brothers. In accordance with Mosaic Law, if a man died without a son, the brother of the dead man was obliged to marry the woman to continue the family lineage. The brother was supposed to father an heir for his childless dead brother so that the property would not leave the family and the deceased brother's name would continue in his posterity (see Deuteronomy 25:5-6). All seven brothers preceded the woman in death without ever begetting children. Then the Sadducees conclude the scenario with this question, "In resurrection, therefore, whose wife will the woman be? For the seven had married her" (20:33). The Sadducees pose this question because they hope to trick Jesus into either denying the existence of resurrection or condoning polyandry (having more than one husband at the same time). Polyandry was considered immoral by Jews.

Jesus' response is not what the Sadducees expect: "Those who belong to this age marry and are given in marriage; but those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage" (20:34-35). Jesus explains to them that marriage, a reality of the human world, brings about the continuation of the human race. However, marriage is not a reality for those worthy to live in the resurrected state of life. In this statement Jesus affirms the reality of resurrection after death. In verse 36, Jesus speaks of the eternal nature of life after death: "Indeed they cannot die anymore, because they are like angels and are children of God, being children of the resurrection." Jesus poses a second challenge for the Sadducees by stating that the resurrected person will be like an angel. The Sadducees did not believe in spirits, and angels were considered spirits. Jesus goes one step further by quoting the Torah to the Sadducees, who were committed to a literal interpretation of the Torah, to prove resurrection--life after death. Jesus uses the example of Moses to verify his argument: "And the fact that the dead are raised Moses himself showed, in the story about the bush, where he speaks of the Lord as the God of Abraham, the God of Isaac, and the God of Jacob. Now he is God not of the dead, but of the living; for to him all of them are alive" (20:37-38). By the time of Moses the patriarchs were long deceased. Therefore, if God claims to be the God of the patriarchs and only the living can have a God, it stands to reason that God somehow sustains Abraham, Isaac, and Jacob in life after death.

Tradition Connection
Each Sunday during Mass we profess in the Nicene Creed that "we look for the resurrection of the dead, and the life of the world to com" (Catechism of the Catholic Church, page 50). Resurrection is a keystone belief of Catholic Christians. Saint Paul expresses it this way: "If Christ has not been raised, then our proclamation has been in vain and your faith has been in vain" (1 Cor. 15:14). For followers of Jesus, the understanding of resurrection is revealed in Jesus' being raised from the dead. We proclaim that Jesus has died, Jesus has risen, and Jesus will come again. At death, we believe that, if we are found worthy, our spirit or soul will pass into the world still to come, and in that world we will experience new life in the presence of God. Then, at the Second Coming of Jesus, our soul will be reunited with our body to live with God eternally:

In death, the separation of the soul from the body, the human body decays and the soul goes to meet God, while awaiting its reunion with its glorified body. God, in his almighty power, will definitively grant incorruptible life to our bodies by reuniting them with our souls, through the power of Jesus' Resurrection (Catechism, paragraph 997). We also believe that all people will be raised from the dead on the last day: "All the dead will rise, 'those who have done good, to the resurrection of life, and those who have done evil, to a resurrection of judgment'"1 (Catechism, paragraph 998).

As disciples of Jesus Christ, we no longer argue whether there is a resurrection. Our challenge, because we are limited by our human experience, is in understanding what resurrection will be like in the world to come.

Wisdom Connection
Luke wants his readers to consider the reality of life after death in a new light. The first step in understanding resurrection and life in the age to come is to avoid using earthly concepts. In resurrection, death becomes life, and marriage, which in life unifies relationships and sustains the human population, gives way to the praise and worship of God. The resurrected life is an experience of being in union with God.

In Sunday's passage Jesus argues that there is resurrection beyond earthly death. Jesus also provides a new understanding of resurrection. It is a new life in the age to come, one that does not have the same limitations as the present world. Luke continues to teach about resurrection in his Gospel and in the Acts of the Apostles in the many stories that follow Jesus' Resurrection. The new life that Jesus promises offers hope to all who, in their earthly lives, experience loneliness, fear, pain, or poverty. Sunday's Gospel speaks to the Christian hope in eternal life.

Acknowledgments
The scriptural quotations contained herein are from the New Revised Standard Version of the Bible, Catholic Edition. Copyright © 1993 and 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. All rights reserved.

The quotations labeled Catechism are from the English translation of the Catechism of the Catholic Church for use in the United States of America. Copyright © 1994 by the United States Catholic Conference, Inc.--Libreria Editrice Vaticana. Used with permission.

Endnotes cited in quotations from the Catechism of the Catholic Church

1. John 5:29; cf. Daniel 12:2.

Thirty-third Sunday in Ordinary Time
November 17, 2013
Luke 21:5-19

Opening Prayer

Jesus, thank you for the gift of faith that gives purpose to our lives. Strengthen our faith as we read your word and practice living out our faith through charity to the world. Amen.

Context Connection
Sunday's Gospel begins with a description of the Temple in Jerusalem, a glorious structure built by King Herod: "Some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God" (21:5). At the time of Jesus, the rebuilding of the Temple in Jerusalem was still in process. Herod began the project in 20 BC, and the Temple was not completed until AD 63. The Temple was a building of magnificent white stone, with the Holy of Holies adorned in gold. Jesus predicts the destruction of the Temple: "As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down" (21:6). In AD 70 the Romans destroyed the Temple and the city of Jerusalem in an effort to suppress the Jewish revolt that had begun in AD 66. The historical accounts from the war tell us that the destruction was complete; no stone was left upon a stone. For the Jews of Jesus' time, the Temple was a symbol of divine protection, its destruction signaling the end of the world.

In response to Jesus' prediction, the crowd asks: "Teacher, when will this be, and what will be the sign that this is about to take place?" (21:7). They want Jesus to help identify the signs that would foretell not only the destruction of the Temple but also the end of the world. Jesus cautions the crowd: "Beware that you are not led astray; for many will come in my name and say, 'I am he!' and, 'The time is near!' Do not go after them" (21:8). Jesus is concerned that his followers, out of fear, will be vulnerable to false messages from self-proclaimed messiahs or false prophets who will point to apocalyptic signs (war, earthquakes, plagues, signs in the heavens) to show that the end of the world is near. Luke has already stated in 17:20-21 that attempting to calculate the end of the world is a waste of time. Catastrophic events happen in every age and do not predict the day or the hour of the end of the world. Jesus' advice to his disciples is that, when these things happen, they should "not be terrified" (21:9). Jesus then tells the disciples that they face the more immediate threat of being arrested and persecuted. When this happens, the disciples will have an opportunity to give witness to their faith. Jesus prepares the disciples with these instructions: "So make up your minds not to prepare your defense in advance; for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict" (21:14-15). Then he follows with these words: "But not a hair of your head will perish. By your endurance you will gain your souls" (21:18-19). Jesus' promise that no harm will come to the disciples seems like a strange prediction for those facing persecution. It does, however, speak of the ultimate spiritual protection that all disciples will have if they endure persecution for Jesus' sake.

Tradition Connection
Paul tells us that "we walk by faith, not by sight" (2 Corinthians 5:7). Faith is our guide in our relationship with God. It enlightens us with an understanding of God. Through faith, we are given a foretaste of what it will be like to encounter God after death. The Catechism of the Catholic Church says, "Faith makes us taste in advance the light of the beatific vision, the goal of our journey here below. Then we shall see God 'face to face,' 'as he is'"1 (paragraph 163). Throughout the Gospels, Jesus encourages us, as his disciples, to persist in our faith: "To live, grow, and persevere in the faith until the end we must nourish it with the word of God" (Catechism, paragraph 162).

Because we live in a world that often seems far from the ideal spoken of in the Gospels, we need to bolster our faith through the example of others. The many living saints we encounter each day show us how to be faithful to Jesus and live in accordance with the values of the Gospel rather than the values of our society. In addition to the living saints, we have the community of canonized saints, now living in the presence of God, whose lives exemplify for us how to live Gospel values: "Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith"2 (Catechism, paragraph 165). Our faith in God assures us that one day we shall see God face to face.

Wisdom Connection
The destruction of the Temple in AD 70 brings about a different relationship between the Jews and the Christians. Before the destruction, Christians were considered a sect of Judaism. In the aftermath, Christianity emerges as a separate religion, and strong persecution ensues. Knowing that the Christian community faces persecution at the hands of the Romans, Luke tries to strengthen the disciples' courage by urging them to remain faithful in the face of this great danger. Just as Jesus is handed over to be put to death, so too would his disciples face the same fate.

During chaotic times, the disciples may be tempted to say that the end of the world is imminent. Jesus cautions them, saying that these things will happen, but that they are not signs that the end of the world is near. As disciples, they need to persevere in faith and in love of one another. Jesus is telling his disciples that following him almost guarantees persecution. Jesus continues by cautioning his disciples against false messiahs who will try to mislead them. Finally, Jesus asks his disciples to place their trust in God's wisdom and strength.


Acknowledgments
The scriptural quotations contained herein are from the New Revised Standard Version of the Bible, Catholic Edition. Copyright © 1993 and 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. All rights reserved.

The quotations labeled Catechism are from the English translation of the Catechism of the Catholic Church for use in the United States of America. Copyright © 1994 by the United States Catholic Conference, Inc.--Libreria Editrice Vaticana. Used with permission.

Endnotes cited in quotations from the Catechism of the Catholic Church

1. 1 Corinthians 13:12; 1 John 3:2.
2. Hebrews 12:1-2.

A martyr is someone who puts his or her body on the line for Christ and Christ’s Kingdom. Saint Engelbert was martyred by a member of his own family. As Archbishop of Cologne, Germany, he had prevented his cousin Count Frederick from stealing from a local monastery of nuns. In retaliation, Engelbert was murdered by that same cousin. The feast day of Saint Engelbert of Cologne is November 7.

A short synopsis of the life of Saint Engelbert can be found at http://www.catholic.org/saints/saint.php?saint_id=3130. The New Advent site of the Catholic Encyclopedia has a more detailed account: http://www.newadvent.org/cathen/05429c.htm.