Linda will receive a copy of The Catholic Children's Bible, a $27.95 value.

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by Joanna Dailey

The religious education program for teens in our town has changed somewhat, beginning this past September. We now have optional Bible Study on alternate Sunday evenings. Well, just say "Bible Study" and I am there. This program is also totally optional for adult volunteers, and I happen to be the only one who comes. My motives are not at all altruistic. Yes, I want to support our religious education leaders and show up to things, but, basically, I’m in it for myself.

Our leader, Jane Ann (not her real name), is guiding us through the Acts of the Apostles. She lulls us into a false sense of security by concentrating on the text in who-what-where-why-do-you-think questions, and then, every once in a while, throws in a zinger. "Give me one adjective that describes your spiritual life," she challenged the group.

Of course, she immediately got some pushback, but in a cute way. (I would have pushed back myself, but I never really had the knack.)

"An adjective?" one teen asked. "What about a noun?"

Another piped up, "A dangling participle?"

Actually, this was a pleasant surprise to me. My goodness, I thought, they actually are paying attention in English class.

But the question hung there and eventually got answered, in quite honest and forthright ways. (Some in the group admitted that their spiritual life included a lot of asking but not much praising. Speaking of participles!) The adjective that immediately sprang to my mind in my own case was wimpy, but of course I couldn’t say that in front of the group. (Pride? Of course.) But that is part of the reason I am going to Bible Study, to put a little more starch in my praxis, which tends at times to dwindle down to pretty much very little. (Praxis is a Greek word for practice or rule of life, and it is a word I like very much.)

However, as the saying goes, if you take one step towards God, he will take three towards you. As I walked into church for Sunday Mass that same evening, what should be stacked on the heat register behind the last pews but a small pile of Give Us This Day, a book of psalms and readings based on the Liturgy of the Hours. The sign said Donation: $1.00, so I donated and took one. The first article to which I turned (by the renowned James Martin, S.J.) was on jump-starting one’s spiritual life with—guess what—gratitude. He even quoted Meister Eckhart, who said, "If the only prayer you ever say in your entire life is thank you, that will be enough." (James Martin, S.J., "Teach Us to Pray: Beginning with Gratitude," in Give Us This Day: Daily Prayer for Today’s Catholic, November 2014, The Liturgical Press, Collegeville, MN, page 7).

Gratitude is nothing new. It got a 20^th-century boost in our time from Oprah Winfrey, but, as testified by Meister Eckhart, it has been around a long time. And why not? What do we have that we have not been given? The trick is to remember.

I tried it yesterday, looking out my kitchen window. "Thank you, God, for this yard, carpeted by leaves that I do not have time to rake. May they disintegrate and create good soil. Thank you, God, for this silver maple tree, with its arching and falling branches. Thank you, God, for this black-and-white hairy woodpecker (I looked him up in the Birds of Indiana book I keep in the kitchen), who is finding food in the bark of the silver maple."

I had forgotten how easy it is just to say thanks. (See the Make It Happen feature in this newsletter for an activity built around giving thanks for the special people in our lives.) But then, Jesus said it would be: "Come to me, all you who are tired from carrying heavy loads, and I will give you rest. Take my yoke and put it on you, and learn from me, because I am gentle and humble in spirit; and you will find rest. For the yoke I give you is easy, and the load I will put on you is light" (Matthew 11:28–30, GNT).

Happy Thanksgiving!

Blessings on your ministry!

In peace and joy,

Joanna

Overview
This communication activity invites 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 focusing on giving thanks.

Suggested Time
About 10 minutes.

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

Click here to download the entire activity, "Giving Thanks for Special People: A Communication Activity for Thanksgiving."

This activity is an excerpt from the book Holiday and Seasonal Ideas for Ministry with Young Teens in the H.E.L.P. series. Find out more about the book by clicking here, or by clicking on the book below.

The Solemnity of Our Lord Jesus Christ, King of the Universe
November 23, 2014
Matthew 25:31-46

Opening Prayer

Jesus, at this time in history, so many people lack the basics. With the help of your grace, make me ever-mindful of people's needs, especially those affected by natural disasters and poverty. Give me the courage to respond in meaningful and constructive ways to ease their suffering. Amen.

Context Connection
On this last Sunday of the liturgical year, the Church directs our attention to the Last Judgment. The author helps us to grasp this future reality by using images from the world in which he lived. Separating sheep from goats is one of those images. At the end of each day shepherds, who had been grazing their sheep and goats together, would separate them. The sheep were left outside in the open air, and the goats, which were more sensitive to the cold, were brought inside.

The shepherd in this story is Jesus, the Son of Man who Christians believe will return at the Final Judgment to judge all humankind. "And he will separate people one from another as a shepherd separates the sheep from the goats" (25:32). The sheep find themselves on Jesus' right side, a place of honor, and the goats on his left. In antiquity the left side often had negative connotations. In this instance it is a place of dishonor or shame. The king, or judge, in the story says to those at his right side, "Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world" (25:34). The reason these "sheep" were found worthy of such a great reward is immediately clear: "I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me" (25:36). These sheep, these blessed ones who have been singled out for honor, are bewildered, "Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? . . . A stranger and welcomed you, or naked and gave you clothing? . . . Sick or in prison and visited you" (25:37-39)? The king (judge) responds, "Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me" (25:40). Those who were saved, that is, rewarded with eternal life, lived the Gospel. They loved others in the same way that they loved God.

The focus of the story then shifts to the "goats," to those who cannot escape the shame of neglecting others. Their fate is opposite that of the sheep; they are sent to hell with the words, "You that are accursed, depart from me into the eternal fire" (25:41). The reason these goats met with the worst of punishments is also clear, "I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me" (25:42-43). They too are bewildered, or confused, "Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?" (25:44). The king (judge) gives them this answer, "Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me" (25:45). This judgment scene is simple but dramatic. The fates of those who love and serve and those who do not are crystal clear. The Gospel's message for the last three weeks has been one of consistent warning: all of us—all people—must prepare for the return of the Son of Man. To enter the Kingdom of Heaven we must love and serve others in the same way we love and serve God. In this Sunday's Gospel, time has run out. The rules, which were known by everyone all along, were followed by some and ignored by others. Nonetheless, all will be held accountable for their actions.

Tradition Connection
When Jesus comes at the end of the world, he will sit on the judgment seat to judge humankind. In his presence the truth will be known and revealed. The good that individuals did or failed to do throughout their earthly life will be made known. Their fate will hinge on how well they served their neighbors, especially the disadvantaged.

"The duty of making oneself a neighbor to others and actively serving them becomes even more urgent when it involves the disadvantaged, in whatever area this may be. 'As you did it to one of the least of these my brethren, you did it to me'"¹ (Catechism of the Catholic Church, paragraph 1932). These good deeds that Christians perform in service to their neighbors are known as charity, or works of mercy. More specifically, the spiritual works of mercy assist others in their spiritual development, and the corporal works of mercy assist others in their physical sustenance, that is, maintaining their physical well-being. Out of charity, Christians give what they can to improve the lives of the disadvantaged, who are usually those whom society selfishly ignores. These acts of charity are infinite. Each of us can find a uniquely effective way of being charitable.

The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities.² Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead.³ Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:⁴

He who has two coats, let him share with him who has none; and he who has food must do likewise.⁵ But give for alms those things which are within; and behold, everything is clean for you.⁶ If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what does it profit?⁷ (Catechism, paragraph 2447)

Our commitment to the poor is part of our profession of faith in Jesus Christ. When we encounter Jesus in the Eucharist, we encounter those whom he loves the most: the poor, the disadvantaged. We will never know Jesus if we cannot recognize him in the poor of our world.

The Eucharist commits us to the poor. To receive in truth the Body and Blood of Christ given up for us, we must recognize Christ in the poorest, his brethren:

You have tasted the Blood of the Lord, yet you do not recognize your brother. . . . You dishonor this table when you do not judge worthy of sharing your food someone judged worthy to take part in this meal. . . . God freed you from all your sins and invited you here, but you have not become more merciful⁸ (Catechism, paragraph 1397).

The hope of every Catholic who gathers for the Eucharist is that Jesus will come to us in his Body and Blood on the altar. It is the Eucharist that provides spiritual nourishment as well as an antidote to death. The Eucharist makes it possible to live forever in Jesus, to enter the Kingdom of Heaven.

The Church knows that the Lord comes even now in his Eucharist and that he is there in our midst. However, his presence is veiled. Therefore we celebrate the Eucharist "awaiting the blessed hope and the coming of our Savior, Jesus Christ,"⁹ asking "to share in your glory when every tear will be wiped away. On that day we shall see you, our God, as you are. We shall become like you and praise you forever through Christ our Lord"¹⁰ (Catechism, paragraph 1404).

Wisdom Connection
The Final Judgment is just that, final judgment. We better get it right. There's no excuse; the rules are clear and simple. Those who do good deeds in their lives will be rewarded by being invited into the Kingdom of Heaven, but those who fail to do good will be condemned. These good deeds are far from mysterious: feeding the hungry, clothing the naked, giving shelter to the homeless, visiting the sick and imprisoned, and giving drink to the thirsty. According to Matthew, all humanity will be judged; acts of kindness performed for the poor and suffering will be the focal point of the Final Judgment. These acts of kindness become the prerequisites for entry into the Kingdom of Heaven. Those who will be rewarded with eternal life are those who will have responded to those in need. Faith propels us to work for justice. We are wise to pay attention to those who are most in need, "the least of these who are members of my family" (25:40).

On this last Sunday of the liturgical year, Matthew spells out what is expected of those who call themselves disciples of Jesus Christ. When Jesus comes again in glory, as Christ the King, instances of each of us showing God-like compassion to others will come to light. We are obliged, therefore, to perform acts of kindness whenever possible.

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. Matthew 25:40.
2. Cf. Isaiah 58:6-7; Hebrews 13:3.
3. Cf. Matthew 25:31-46.
4. Cf. Tobit 4:5-11; Sirach 17:22; Matthew 6:2-4.
5. Luke 2:11.
6. Luke 11:41.
7. James 2:15-16; cf. 1 John 3:17.
8. St. John Chrysostom, Hom in 1 Corinthians 27, 4: J. P. Migne, ed., Patrologia Graeca 61 (Paris: 1857-1866), 229-230; cf. Matthew 25:40.
9. Roman Missal 126, embolism after the Our Father; expectantes beatam spem et adventum Salvatoris nostri Jesu Christi; cf. Titus 2:13.
10. Eucharistic Prayer III 116: prayer for the dead.

First Sunday of Advent
November 30, 2014
Mark 13:33-37

Opening Prayer

Jesus, at your Ascension you entrusted to us, your disciples, the responsibility of spreading the Good News of your Gospel. As pilgrims on a faith journey, help us to be watchful and ready for your return. Give us the strength and self-discipline to be faithful disciples who spread your Word throughout the world. Amen.

Context Connection
As the first Sunday in Advent ushers in a new liturgical year, the Gospel passage from Mark, chapter 13, warns us to "keep alert" (13:33). The entire chapter can be described as apocalyptic, which is a literary form that speaks about the end time with the promise of a new creation. The purpose of apocalyptic literature is to offer hope in time of persecution. Mark calls on the Christian community to persevere in their faith even in the darkest times of persecution. According to Mark, we have to be alert missionaries as we live out our faith. Unless we are aware, we will squander the opportunity to spread the Good News of the Gospel of Jesus Christ, with which we have been entrusted. Most of chapter 13 speaks of the Second Coming of Jesus, the theme of the season of Advent. During this season we see ourselves as the pilgrim church on earth awaiting the return of Jesus in his full glory. Just as Jews continue to wait for the Messiah, we Christians wait with anticipation for the Second Coming of Jesus.

Mark shows himself to be a man of few words: "Beware, keep alert" (13:33). He says to each of us, referring to Jesus' return, "you do not know when the time will come" (13:33). In verse 32 Mark tells us that the exact moment of the Second Coming will remain a mystery, "But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father" (13:32). His message is clear: "Don't bother to figure it out, just go about your business." You may be wondering, "What is our business?" We are to be active and aware missionaries of the Word of God. "It is like a man going on a journey, when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch" (13:34). Each of us, like the slaves mentioned in that passage, has a specific task to carry out. We have to leave the rest to God. A word of caution is added, "Keep awake—for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn" (13:35). The Christian community of Mark's day expected the return of Jesus to happen in their lifetime. Mark puts the attention on the present, not on the future. If we live our faith at all times instead of worrying about "when," we will be ready—ready to welcome Jesus in his Second Coming. If we heed Mark's words, "Keep awake" (13:37), we will indeed be ready and able to recognize Jesus. So we pray, Maranatha—Come, Lord Jesus.

Tradition Connection
The first Sunday of Advent initiates a new liturgical year. This has been the norm in the Catholic Church since the tenth century. Advent is a season of expectation. For a period of four weeks we prepare for the Lord's coming. The first part focuses on the Second Coming of Jesus, and the last part focuses on the actual event of Jesus being born. Jesus' birth, God becoming human, we call the mystery of the Incarnation. The mood of the season is one of hopeful anticipation, and it brings to light God's longtime promise of sending a Savior (Messiah) to deliver humankind from sin.

When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Savior's first coming, the faithful renew their ardent desire for his second coming.¹ By celebrating the precursor's birth and martyrdom, the Church unites herself to his desire: "He must increase, but I must decrease"² (Catechism of the Catholic Church, paragraph 524).

Each time we pray the Our Father, we are focused on the final coming of Jesus, which will complete the Kingdom of God. We understand that we live in the time of the Spirit that was ushered in with Pentecost. This understanding of the Second Coming of Jesus should make us more committed to living as disciples of Jesus the Christ in our present world.

In the Lord's Prayer, "thy kingdom come" refers primarily to the final coming of the reign of God through Christ's return.³ But, far from distracting the Church from her mission in this present world, this desire commits her to it all the more strongly. Since Pentecost, the coming of that Reign is the work of the Spirit of the Lord who "complete[s] his work on earth and brings us the fullness of grace"⁴ (Catechism, paragraph 2818).

As Christians we understand that the Kingdom of God is a time of righteousness, peace, and joy in the Holy Spirit. During this interim, in which we live our faith, an ongoing battle takes place between the Spirit and the flesh. Paul often speaks of this reality. The task of the faithful disciple is to identify what gives growth to the Kingdom of God and what does not. Sometimes what the dominant culture desires is in direct opposition to the ongoing work of building the Kingdom.

By a discernment according to the Spirit, Christians have to distinguish between the growth of the Reign of God and the progress of the culture and society in which they are involved. This distinction is not a separation. Man's vocation to eternal life does not suppress, but actually reinforces, his duty to put into action in this world the energies and means received from the Creator to serve justice and peace⁵ (Catechism, paragraph 2820).

It is through prayer that a disciple comes to know the will of the Father. In doing the Father's will, a disciple is united in the mission of Jesus Christ in this world and the next.

By prayer we can discern "what is the will of God" and obtain the endurance to do it.⁶ Jesus teaches us that one enters the Kingdom of Heaven not by speaking words, but by doing "the will of my Father in heaven"⁷ (Catechism, paragraph 2826).

Wisdom Connection
Mark three times sounds the alarm, telling us to stay awake, be alert, be aware. In so doing he highlights the urgency of being prepared for the Second Coming of Jesus. Each disciple has a part to play in spreading the Gospel, which will bring about the Kingdom of God on earth. When Jesus comes again in glory, we will have to account for how good of a job we did. The time of waiting should be compared to anticipating the return of a loved one. The very thought of meeting the Lord generates a peace and joy within the faithful disciple. Nothing can compare to or surpass a face-to-face encounter with the long-awaited Jesus.

Faithful disciples, that is, those who spread the Gospel, do not fear death. For them, there is no fear of the next phase of experiencing God. Throughout their lives they prepare for union with Jesus, though they do not know when it will occur.

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. Cf. Revelation 22:17.
2. John 3:30.
3. Cf. Titus 2:13.
4. Roman Missal, Eucharistic Prayer IV, 118.
5. Cf. Gaudium et spes 22; 32; 39; 45; Evangelii nuntiandi 31.
6. Matthew 7:21.
7. John 9:31; cf. 1 John 5:14.

Since the election of Pope Francis and his taking of the great Saint of Assisi’s name, the Church has become a little more aware of all things Franciscan. Saint Agnes was Saint Clare of Assisi’s sister and her first follower into the community that later became known as the Poor Clares.

We sometimes forget that saints do not become saints alone. Even a hermit-saint is supported by the prayers of the entire Church. Saint Agnes has the distinction of being not the first woman to follow Saint Francis, but the second. Then there was a third and a fourth. Saint Clare became a saint not only because of her own virtue but in and through those who joined her. Even in the spiritual life, "it takes a village." It takes a community of love and support.

Be grateful for the community that surrounds you. Don’t worry if you’re not the first, but the second or the third or the fourth. We are all needed in this Church, every single one of us.

Read more about Saint Agnes in the Saint Mary's Press Liturgical Calendar.