Mary will receive a copy of Breakthrough! The Bible for Young Catholics, a $22.95 value.

As the title suggests, Breakthrough! The Bible for Young Catholics highlights what happens throughout salvation history between God and humanity. God breaks through and connects with human history, thereby establishing a relationship with humanity.
Using the Good News translation, Breakthrough! The Bible for Young Catholics was created for young people leaving childhood and entering adolescence. Its ten special features were created to help make the Bible easier for young people to read and understand.

They will learn about the great people of the Bible, and will see how God has been breaking through in human history and connecting with humanity for thousands of years. Most important, they will discover, in the Bible, how God's messages to key people of faith have meaning for life today.

Breakthrough! The Bible for Young Catholics
ISBN: 978-1-59982-339-3, paper, 1,968 pages

My town (Terre Haute, Indiana) holds an annual blues festival called "Blues at the Crossroads." The intersection of U.S. 40 and U.S. 41 is called "the Crossroads of America" because this is where the National Road heading west (commissioned by Thomas Jefferson and now known as U.S. 40) crossed the main north-south artery in Indiana, U.S. 41 (also called "the Dixie Highway" because it goes straight down to Dixie).

U.S. Highway 41 was moved a few blocks west several decades ago, and widened to six lanes, but the blues festival stage is built in the middle of the original intersection. We all sit in lawn chairs right on U.S. 40 (called Wabash Avenue in town) and listen to the best of the blues in these parts on two balmy September nights.

A long introduction to a short piece of wisdom: The blues are part of life. We all have them. No one escapes them. The trick is: What to do about them? How to use them? And, finally, is there a way out?

This may not be entirely true, but teens have a reputation for getting the blues. (I am not referring to chronic depression, of course, or other serious situations.) Part of the reason may be that teens are trying to find their way in the world and are living in the "not yet." Living with an eye toward a formless future can be frustrating for anyone, and teens have not even lived two whole decades on Earth. They are still learning the territory, and the territory can be quite intimidating. And, if everyday life is not going so well, the blues can take over pretty quickly.

Another reason may be that most people in our society are good at hiding their pain. Our greeting patterns reflect this: "Hi, how are you?" is most often a rhetorical question, and the answer is rote: "Fine! How are you?" The media portray mostly everyone (except perhaps on some sensationalist talk shows) as happy, happy, happy all the time. Teens may conclude that, if they are not happy all the time, something is really wrong—when what they really have is a case of the human condition.

Thus, the musical blues can be a great teacher. They teach us that we are not alone, that life happens to everyone—some good things and some not so good. They teach us that we can use our troubles to know ourselves better and to express ourselves to others. They teach us empathy and care, because we learn to use our own not-so-great experiences as a foundation for compassion. And the blues teach us this paradox: If we face our own reality, no matter how difficult, and share that reality with others, we end up feeling better. And, if we set that reality to music, we can feel really, really good!

Where is Jesus in all this? He is right with us. As an old Gospel tune has it:

"Jesus walked this lonesome valley. He had to walk it by himself.

Nobody else could walk it for him. He had to walk it by himself."

We (both the teens and ourselves) may find ourselves walking a lonesome valley. But, because of Jesus, we do not have to walk it by ourselves. We can get through it. He is right beside us, loving us, encouraging us, and maybe even inspiring us to write that down and put some chords under it!

This may be a good week to thank God for the gift of music, to listen to some blues, and to play some for your teens. This may be a good week to remember that God loves us, no matter how we feel.

Blessings on your ministry!

Peace and joy,

Joanna

P.S. See "Make It Happen" in this newsletter for an activity to help teens become more comfortable with who they are and who they might become.

A note on the Year of Faith: In his encyclical "The Light of Faith" (see Vatican Web site) issued in June, Pope Francis commented on the role of faith in our lives. He began with "our father in faith," the patriarch Abraham. Faith called Abraham out to a new land and new life, totally unknown to him. As Pope Francis wrote:

"The sight which faith would give to Abraham would always be linked to the need to take this step forward: faith ‘sees’ to the extent that it journeys, to the extent that it chooses to enter into the horizons opened up by God’s word" (Chapter 1, paragraph 9).

Faith is not an academic exercise but a choice to act, to step forward, to walk into the unknown. We do this every day! Who knows what today will bring? Or tomorrow? Yet we move forward in faith. Teens, especially, need this active faith, to trust God, to believe in God’s providence for the future, to act now in faith to move forward, no matter the challenges of today:

"Abraham is asked to entrust himself to this word. Faith understands that something so apparently ephemeral and fleeting as a word, when spoken by the God who is fidelity, becomes absolutely certain and unshakable, guaranteeing the continuity of our journey through history. Faith accepts this word as a solid rock upon which we can build, a straight highway on which we can travel" (Chapter 1, paragraph 10).

Faith today leads to hope for tomorrow:

"As a response to a word which preceded it, Abraham’s faith would always be an act of remembrance. Yet this remembrance is not fixed on past events but, as the memory of a promise, it becomes capable of opening up the future, shedding light on the path to be taken. We see how faith, as remembrance of the future, memoria futuri, is thus closely bound up with hope" (Chapter 1, paragraph 9).

In this time of epidemic teen suicide, perhaps our young people need to be reminded that they are not called to live only for today. As young people, they are called to "remember the future," to face the future with the courage that only comes from faith and hope.

OVERVIEW

from Hands-On Ideas for Ministry with Young Teens, pages 15-18.

In this reflection exercise, the young people build a unique star that represents five elements of who they are. This is a good exercise to use in conjunction with a lesson on personal giftedness or service.

Materials Needed

• paper plates, one for each person
• scissors, one for each person
• pens or pencils
• markers
• pastel gel pens
• glue sticks, at least one for every two people
• a variety of colored paper, metallic paper, wrapping paper, textured paper, and so forth
• a Bible

Preparation: Cut out at least one of each type of triangle from the list below. Use different colors and types of paper for the triangles. The basic triangles are these:

• equilateral: three equal sides, three equal angles
• isosceles: two equal sides, two equal angles
• scalene: all sides are unequal
• obtuse: one angle is larger than ninety degrees
• acute: all angles are less than ninety degrees
• right: one angle is ninety degrees

You can make the triangles different sizes, but in the end you should be able to create a star on a paper plate with the triangles and have the corners of the bases touching each other.

1. Give each young person a paper plate, a scissors, and a pen or pencil. Have available markers, pastel gel pens, glue sticks, and a variety of papers. Tell the young people that they are going to create a star that represents five different parts of themselves. Explain that you will lead them through a reflection about the five parts of their personality. Based on the reflection, they will design a triangle that represents each part of themselves.
2. Show the teens the triangles you cut out before the session. Discuss the characteristics of each: angle size, line length, and so forth. Also explore with the teens the character traits that a certain triangle might symbolize. For example, the equilateral triangle might represent balance in a certain area. The scalene triangle—a triangle of three unequal sides—could represent a variety of interests, and so forth.

   Tell the young people that you will talk about a variety of personal characteristics, and, as you mention each one, they are to decide on a color and triangle shape that represents that part of them. Lead them through the following reflection. Allow time between each section for all the participants to complete their triangles before moving on to the next section. (Note: Pastel gel pens work nicely for writing on dark paper.)

   Start with your physical self. Are you short? tall? lanky? bulky? Are you athletic? a couch potato? somewhere in between? Choose a paper that represents your physical traits, then cut your triangle accordingly. Write "physical" on the triangle and put it on your paper plate.

   Another side of your personality is your emotions. What color represents you emotionally? What kind of triangle represents your emotions? Are your emotions up and down? Do you consider yourself even-tempered? Do people know by looking at you what you’re feeling? What paper and type of triangle best shows this side of you? Cut it out, write "emotional" on it, and put it on the plate with the other one.

   Your social side is another part of who you are. Think about your life with your friends and family. Is it what you want it to be? Do you have lots of friends or few? Do you spend enough time with your friends, or do you want more time with them? Do you do anything socially with your family? What color represents your social side? What shape of triangle represents it? Cut out a triangle, write "social" on it, and set it on your plate.

   Think about your intellectual self. Do you feel like you are intelligent? Do you use all the brain power you have? Do you feel your brain power is working with you? Do you see yourself as low on the intelligence scale? What color and what type of triangle represents this side of you? Cut it out, write "intelligence" on it, and set it on the plate with the others.

   The last side of your personality is your spiritual side. Spirituality includes your values, dreams, hopes, questions about life, and your relationship with God. What color will you choose for this side? And what kind of triangle represents your spirituality? Cut it out, write "spiritual" on it, and put it with your other triangles.

3. Note that each person now has a paper plate and five triangles. Explain that they are to create a star by gluing their triangles onto the plate. The only rule is that each triangle must connect at its base to another triangle. The young teens should all write their name in the middle of their star.

   Allow time for them to finish the task and compare results. You may want to display the stars in the meeting space for a while for everyone to observe and enjoy.

4. Make the following points in your own words:

   You are a star in God’s eyes. The star you created represents the kind of star you think you are. Each person is unique. Who you are today is not the same person you are likely to be tomorrow. We are always changing, evolving, growing into the wonderful person God intended for us to become. Our job as stars is to let our light shine for all to see.

   Conclude the activity by reading Matthew- 5:14–16.

Alternative Approaches

• If you are using this activity with young teens who are unfamiliar with triangle types and characteristics, do not confuse them by introducing geometric language. Simply cut out the triangles in different shapes and describe them without naming them.
• If you think the young people would be willing to do so, invite them to share their stars and tell others in the group why they chose the colors and shapes of triangles that they did. This alternative requires a high degree of trust among group members.
• You may want to create a sample star so that you can demonstrate how the triangles should fit together.
• Use small paper plates, poke a hole in the top of each, string a piece of yarn through, and use the stars to decorate a holiday tree in the meeting space.
• Create a banner using the scriptural text "You are the light of the world" (Matt. 5:14) or "Let your light shine" (Matt. 5:16) to decorate your meeting space.
• Attach the stars to the banner.

Twenty-sixth Sunday in Ordinary Time
September 29, 2013
Luke 16:19-31

Opening Prayer

Jesus, help us see Lazarus in our world today, and, in seeing Lazarus, fill our hearts with compassion that will motivate us to action. Amen.

Context Connection

In examining Sunday's Gospel within the full context of chapter 16, we see in the verses preceding verse 19 that Jesus is addressing the Pharisees. In verse 14 Luke makes a pointed statement about the Pharisees: "The Pharisees, who were lovers of money, heard all this [a reference to last Sunday's Gospel], and they ridiculed [Jesus]." Jesus' response to the Pharisees' criticism was, "You are those who justify yourselves in the sight of others; but God knows your hearts; for what is prized by human beings is an abomination in the sight of God" (15). This information helps us see the parallel between the Pharisees and the rich man in this Sunday's Gospel.

The parable tells us that the rich man wears expensive clothing of purple and fine linen. At the time of Jesus, royalty wore such clothes. The rich man also holds feasts fit for a king, not just for special occasions, but every day. He is living the good life and has the best of everything. In contrast, the poor man Lazarus is covered with sores and considered unclean according to the Jewish Law enforced by the Pharisees. Even dogs come and lick his sores, a sign that he is unclean and unworthy to be a part of the mainline community. It is interesting that the poor man is known by name, but the rich man is nameless. Lazarus lies at the gate of the rich man's palace, hoping to be fed the crumbs that fall from his table. The rich man fails to notice Lazarus because he is caught up in his affluent world. The image of the gate is a metaphor for the potential conversion of the rich man, but the rich man must pass through it to become aware of the world outside his narrow experience. The rich man never goes to the gate, or beyond it, because he is too busy enjoying the good life.

Both men die and Lazarus is "carried away by the angels to be with Abraham" (22). The rich man is buried and then tormented in Hades, or Sheol, as it is called in Hebrew. When the rich man sees Lazarus with Abraham off in the distance, he asks Abraham to "send Lazarus to dip the tip of his finger in water and cool my tongue" (24). The rich man, even in death, still does not get it. He remains egotistical, as he had been in life, and demands that Abraham and Lazarus meet his needs. The rich man again misses the opportunity to experience conversion by passing through the gate and becoming aware of the conditions of others around him; in death he still is unable to ask for forgiveness.

Abraham quickly points out the change in status of these two men in the new Kingdom: "Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony" (25). Abraham is also clear about the great chasm that exists between the rich man and Lazarus, a chasm that cannot be traversed. However, the rich man continues to act out of the same mindset and demands that Abraham send Lazarus to warn his brothers. In response, Abraham points out that the rich man's brothers have the same opportunities for conversion that were available to the rich man: "They have Moses and the prophets; they should listen to them" (29). However, his brothers have obviously chosen not to listen. The rich man makes one more attempt and says his brothers will surely listen to someone who comes back from the dead. Abraham gives the rich man a definitive answer: "If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead" (31). If they have closed their hearts and are not receptive to the ordinary channels of conversion, why would they be open to any extraordinary means?

Tradition Connection

Sunday's Gospel invites us to continue to explore Catholic social teaching with a focus on the poor. "The drama of hunger in the world calls Christians who pray sincerely to exercise responsibility toward their brethren, both in their personal behavior and in their solidarity with the human family" (Catechism of the Catholic Church, paragraph 2831). Solidarity is a bedrock principle of Catholic social teaching that calls us to see other people or nations as neighbors and as equals. In scriptural terms we are called to see that we are all one body in Christ. Through solidarity the Church insists that we treat each person as Christ. Solidarity calls us into relationship with one another--a relationship that is interdependent and expresses itself through social charity. In this interdependent relationship, we acknowledge we are responsible for the well-being of others and thus work toward building a civilization of love.

Solidarity with those who are poor is fundamental to understanding the charity of which Jesus spoke: "The Church's love for the poor . . . is a part of her constant tradition" (Catechism, paragraph 2444). The Catechism also tells us that "those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere"1 (paragraph 2448). Unlike the rich man, our tradition calls us to notice the condition of the poor and to do something about it. Just as Lazarus was the gate to conversion for the rich man, our solidarity with the poor people of the world is a gate to conversion in the 21st century:

"For two thousand years this sentiment has lived and endured in the soul of the Church, impelling souls then and now to the heroic charity of monastic farmers, liberators of slaves, healers of the sick, and messengers of faith, civilization, and science to all generations and all peoples for the sake of creating the social conditions capable of offering to everyone possible a life worthy of man and of a Christian" 2 (Catechism, paragraph 1942).

The rich man learned too late that, if he had listened to and acted according to the words of Moses and the prophets, he would have passed into the bosom of Abraham at death. As Catholic Christians, we have the teachings of Jesus in addition to these sources of wisdom. Jesus often points out that we shall in the end be judged by how we lived in solidarity with all people: "At the evening of life, we shall be judged on our love" 3 (Catechism, paragraph 1022).

If you would like to learn more about the present social concerns of the Catholic Church in the United States, go to the bishops' Web site at http://www.usccb.org/sdwp.

Wisdom Connection

In drawing the connection between the Pharisees and the rich man in Sunday's Gospel, Luke points out how easy it is to hide behind laws and social norms that are in conflict with the message of Jesus Christ. The Pharisees, by following the letter of the law, would never have had the opportunity to interact with sick, lame, and poor people because society had labeled those people as unclean. Such people were considered sinners, and, therefore, the Pharisees did not have to give them any attention. Luke, however, cleverly points out that those who are sick and poor are the way to salvation.

As we look at this passage from a contemporary perspective, we could perhaps say the rich man and Lazarus represent the haves and the have-nots in America and in the world today. Are we, who are affluent and living a comfortable life, so focused on our way of life that we do not notice the conditions of those who are poor? Do we, who have much, understand and keep in focus that what we have is a gift from God? For without God we are nothing. In this nothingness--in being totally dependant on God--we can identify with poor, sick, and hungry people and with the victims of various injustices. In reality, we can be in solidarity with all peoples throughout the world. We model Christ today when we recognize this connectedness with all human beings.

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.

The Lord's Prayer is taken from Catholic Household Blessings and Prayers. Copyright © 1988 by the United States Conference of Catholic Bishops, Inc., Washington, DC. All rights reserved.

Endnotes Cited in Quotations are from the Catechism of the Catholic Church.

1. Congregation for the Doctrine of the Faith, instruction, Libertatis conscientia, 68.
2. Pius XII, Discourse, June 1, 1941.
3. Saint John of the Cross, Dichos 64.

Twenty-seventh Sunday in Ordinary Time
October 6, 2013
Luke 17:5-10

Opening Prayer

Jesus, in this Sunday's Gospel, you ask us to reflect on the wonderful gift of faith that God has given us and to embrace that faith in service to others. As we share our insights about the Gospel today, help us to come to a clearer understanding of our duty to serve others. Amen.

Context Connection

In this Sunday's Gospel, Jesus highlights two aspects of being a disciple. First, he talks about faith. Second, he talks about duty. By definition, a believer is one who has sufficient faith to be a follower. The response Jesus gives the disciples when they ask for an increase in faith is, "If you had faith the size of a mustard seed, you could say to this mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you" (17:6). Jesus is not saying the Apostles do not have faith. As disciples, they believe in Jesus and have faith in him. Jesus is encouraging the disciples to be content with their faith, even if it is only the size of a mustard seed. With just a small amount of faith, they are capable of doing great things. This Scripture passage also suggests that if the disciple is patient, this gift from God will grow, just as a tiny mustard seed over time grows into a large tree. Jesus stresses that quantity of faith is not the issue. Relying on God and remaining faithful are what make a difference. The ability to believe and trust others is part of being human; therefore, a disciple should see faith in God as a natural part of life.

Next, Luke uses the example of the slave or servant to give the disciples insight into their duty to serve others. He asks, "Do you thank the slave for doing what was commanded?" (17:9). The expectation is not that the servant be thanked but rather that the servant fulfill his duty. The servant is simply expected to do his assigned tasks. Disciples of Jesus--servants of Jesus--should not think they deserve or can earn special favor because of their service. Jesus was perhaps challenging the commonly held Jewish perspective that correct observance of the Law and traditions deserves God's reward. If good works are expected of the servant as an ordinary part of duty, then faithful service is a basic requirement of those who follow Jesus. God's favor cannot be earned. Nothing disciples do can lay claim to God's graciousness, nor do disciples' deeds give them the right to demand anything of God. The analogy drawn here is that, just as serving or doing one's duty defines the servant, so faith defines the believer.

Tradition Connection

The Catechism of the Catholic Church states that "faith is an entirely free gift that God makes to man" (paragraph 162). Either we embrace this gift, or we reject it. If we choose to embrace faith, then faith calls us to give ourselves completely--mind, heart, and will--to God in a loving relationship. The Holy Spirit, the gift promised to the Christian community by Jesus at his Ascension, helps us recognize the invitation to faith given to us by God the Father. It is the grace of this gift of faith that makes it possible for us to believe in God: "Believing is possible only by grace and the interior helps of the Holy Spirit. . . . Trusting in God and cleaving to the truths he has revealed are contrary neither to human freedom nor to human reason" (paragraph 154). Because God allows humans to freely choose faith, faith empowers us to do great things in collaboration with God's grace: "In faith, the human intellect and will cooperate with divine grace: 'Believing is an act of the intellect assenting to the divine truth by command of the will moved by God through grace'"1 (paragraph 155).

In faith we find certainty. God is the one constant in our lives, for truth resides within God. "Faith is certain. It is more certain than all human knowledge because it is founded on the very word of God who cannot lie" (Catechism, paragraph 157).

Wisdom Connection

Luke is asking all Jesus' disciples, both then and now, to assess why they do service. Is it to receive recognition from others or a way to bargain with God? Or is it seen as part of what it means to be a disciple of Jesus? Luke wants his community to understand that service to others--which is the duty of all faithful disciples of Jesus--should be seen as a way to serve God. Because we are fully alive in our faith, we want to share that experience of faith by helping others come to a faith relationship with Jesus. The desire to serve is in response to the great gift of faith given to us by God.

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.

The Lord's Prayer is taken from Catholic Household Blessings and Prayers. Copyright © 1988 by the United States Conference of Catholic Bishops, Inc., Washington, DC. All rights reserved.

Endnotes Cited in Quotations are from the Catechism of the Catholic Church.

1. Saint Thomas Aquinas, Summa Theologiae II-II, 2, 9; cf. Dei Filius 3: Denzinger-Schonmetzer, Enchiridion Symbolorum, definitionum de rebus fidei et morum (1965) 3010.

In October of 1840, Mother Theodore and five other Sisters of Providence traveled from France to the forests of Indiana. They settled at St. Mary-of-the-Woods, near Terre Haute. After spending the first bitter winter in the attic of the Thralls family farmhouse (with snow drifting in through gaps in the thin board siding), they began to build a school which eventually became St. Mary-of-the-Woods College, the nation’s oldest Catholic college for women. It is still in operation today. Under Saint Mother Theodore’s leadership, the Sisters of Providence staffed parish schools throughout Indiana, and gradually, after her death, spread to Illinois, Massachusetts, California, and Taiwan.

More about Saint Mother Theodore can be found at http://spsmw.org/saint-mother-theodore/. Saint Mother Theodore’s Feast Day is October 3.