Notice from District Deputy

Per below, read  from a notice from  our new District 9 Deputy  Tom Duck that our Council has been transferred from District 27 to District 9.

This means we will be with 4 other Western Henrico councils which  includes St Mary’s, St Michaels and Council 395 at the Columbian Center .

Sam Patterson will continue as District Deputy  for District 27 .

 

So… our Installations Of Officers   Date and Time Changes from Holy Rosary Church on Sunday July 27th  to St Michaels Parish on Sunday July 20th  arriving at 2:30PM.

Our New Officers for 2014-2015 are:

Paul Kitchen, Grand Knight

Gary Port, Deputy Grand Knight

Dale Matanic, Chancellor

Ronald Coombs Jr, Warden

Randy Boyd, Financial Secretary

Matt Costello, Treasurer

Rick Witty, Recorder

Jose Alcaine, Inside Guard

Barton Leahey, III, Outside Guard

Ronald Gilmore, Advocate

Dr. John Port, One Year Trustee

Alan Serafim, Two Year Trustee

Dr. David Whitehead, Three Year Trustee

Winton Spencer Jr, Lecturer

John Vandersyde, Public Relations Director

John McCulla, Nominating Committee Director

Father Stefan Migac, Chaplain

 

Officers please plan to attend and contact me to confirm you will attend.

Fraternally,

Gary Port, Deputy Grand Knight

741-8666

 

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Brother Grand Knights,

At this time we are planning for the installation of officers to be on the 20th of July at St. Michaels Parish.

The installation will start at 3:00 pm and all should arrive at 2:30 to prepare and set up for the installation.

This event should be coordinated by all Grand Knights and if this conflicts with anyone’s schedule or you desire a separate installation, please let me know as soon as possible.

I am hoping we will have a social afterwards and that all councils will work together to make it a successful social and installation.

Thanks for all you do and please respond as soon as you can with your acceptance of this date and time.

 

District Deputy, Tom Duck

Bishops Seek ‘Rescue Plan’ as Iraq’s Christians Near Extinction

For the Complete Story visit the following Link:

http://www.zenit.org/en/articles/bishops-seek-rescue-plan-as-iraq-s-christians-near-extinction

 

Catholic bishops from Iraq are meeting this week to come up with a “rescue plan” amid growing fears that the ISIS Islamist attacks have put Christianity at increased risk of being extinguished from the country.

The meeting of the Chaldean hierarchy, which starts Tuesday, comes after the military success of the Islamic State of Iraq and the Levant (ISIS) prompted yet another wave of displacement within a country that has already seen a dramatic decline in the Christian population over the past decade.

Speaking today in an interview with Catholic charity Aid to the Church in Need, Chaldean Auxiliary Bishop Saad Sirop of Baghdad said that up to 75% of Christians had left the capital over the past few years.

He said that ISIS attacks elsewhere in the country – and the threat to Baghdad itself – meant yet more Christians were leaving.

The bishop added that in the capital, Mass attendance last weekend was “much lower” than normal.

Speaking after arriving in Erbil, in Kurdish northern Iraq, ahead of the start of the meeting, Bishop Sirop said: “What we need is a rescue plan and this is what we will be discussing at our next synod, which we hold every year.”

He added: “Christians and others in Baghdad are leaving because they are afraid of what is going to happen. So many have left Iraq already.

“It is a very difficult moment for the Church in Baghdad.”

The bishop stressed that the decline of Christian presence is not just restricted to Baghdad.

His comments come as recent reports cast increasing doubt on some figures given for the Christian population in Iraq, which some claim to be as high as 300,000 – down from 1.4 million at the time of the last census in 1987.

So far this year, Iraq’s Christian community has shrunk again, a trend likely to continue especially after the ISIS attack on Mosul two weeks ago.

The militants’ capture of Mosul prompted the last remaining Christians to flee a city which until 2003 was home to 35,000 Christians.

Chaldean Archbishop Bashar Warda of Erbil is reported as saying that for the first time in 1,600 years there was no Mass in Mosul last Sunday (15th June).

The bishop said the crisis could only be solved by reconciliation between the Sunni and Shi‘a Muslims and he repeated calls for the international community to press for negotiation between the various Islamic leaders.

He added that military action would be counter-productive. “Military intervention did not resolve anything in Syria, nor here in Iraq, so we should not think this will work this time.”

Bishop Saad said: “We ask God to give us the wisdom to face these problems with courage. There is no doubt that we are passing through some difficult days.”

Supreme Court unanimously rejects abortion clinic buffer zones

For the Complete story from CNA the Catholic News Agency, visit the following link:

http://www.catholicnewsagency.com/news/supreme-court-unanimously-rejects-abortion-clinic-buffer-zones-10906

 

.- The U.S. Supreme Court unanimously struck down a Massachusetts state law that imposed a 35-foot buffer zone around abortion clinics, in which protestors and pro-life counselors could not enter to speak with patients.

The law violates First Amendment free speech protections, the court said in its McCullen vs. Coakley opinion, delivered June 26 by Chief Justice John Roberts, Jr.

Although it did not strike down all buffer laws, the court said that the Massachusetts regulation is unconstitutional, stressing that sidewalks and public ways are key forums for free speech.

In 2007, Massachusetts amended existing law and made it a crime to “knowingly stand on a ‘public way or sidewalk’ within 35 feet of an entrance or driveway to any ‘reproductive health care facility.’” This barred pro-life sidewalk counselors from distributing literature and having personal conversations with women entering the building anywhere within this distance of the clinic.

The state’s brief on the case argued that the law was “justified solely by legitimate government interests in public safety and health care access.”

However, pro-life challengers to the law said that it infringed upon their constitutionally-protected First Amendment right to the freedom of speech. They argued in a legal brief that the law “indiscriminately criminalizes even peaceful, consensual, non-obstructive conversation and leafleting” and that it unfairly targeted certain kinds of speech, namely, pro-life counseling and views.

The U.S. Court of Appeals for the First Circuit upheld the buffer law in January 2013, ruling that the First Amendment does not guarantee an audience “available at close range,” and arguing that pro-life counselors still have access to women seeking abortions, even with the 35-foot buffer zone in place.

However, the Supreme Court overturned the appellate court’s ruling in a rare unanimous vote, saying that the law restricted speech on public streets and sidewalks.

“It is no accident that public streets and sidewalks have developed as venues for the exchange of ideas,” the court opinion stated. “Even today, they remain one of the few places where a speaker can be confident that he is not simply preaching to the choir.”

The buffer zone law imposed “serious burdens” on the free speech of pro-life sidewalk counselors, inhibiting their ability to conduct “close, personal conversations that they view as essential to ‘sidewalk counseling,’” as well as their ability to distribute literature, the court said.

Calling the law “extreme,” the ruling said that the legislation shut off “a substantial portion of a traditional public forum to all speakers” and failed to find an alternative that would “leave the forum open for its time-honored purposes.”

“Petitioners are not protestors,” the court opinion said. “They seek not merely to express their opposition to abortion, but to inform women of various alternatives and to provide help in pursuing them.”

“Petitioners believe that they can accomplish this objective only through personal, caring, consensual conversations. And for good reason: It is easier to ignore a strained voice or a waving hand than a direct greeting or an outstretched arm. If all that the women can see and hear are vociferous opponents of abortion, then the buffer zones have effectively stifled petitioners’ message.”

Why do People Become Catholic?

Reposted from “First Things” website: http://www.firstthings.com/web-exclusives/2014/06/why-do-people-become-catholic

Please visit their website for the full story and details!

 

Eight Reason to be Catholic:

We recently hosted a talk by John Beaumont, author of The Mississippi Flows into the Tiber: A Guide to Notable American Catholic Converts to the Catholic Church. It’s a wonderful compilation of convert stories that includes a few folks associated with this fine magazine. John recounted a number of them. He ended with an arresting question: Why do people convert to Catholicism? There’s no one answer, of course, but many reasons, which John winsomely summarized.

My Protestant friends sometimes accuse First Things of encouraging Catholic triumphalism. We’re not entirely innocent. How can we avoid an atmosphere of triumphalism, given the profound influence Catholicism exercises over so many who are associated with the magazine, beginning with our founding editor and including our current one, yours truly? We love the Catholic Church, and one invariably wishes to champion that which one loves. And so, in that spirit—and with the urgent reminder that there’s no reason Protestants don’t share in these reasons in their own ways— I’ll recount John’s summation, adding my own observations.

1. Visibility: Catholicism attracts because it’s visible. That’s obvious in the case for the architecture of Catholic churches, which aside from a short period of modernist banality brashly claims space as sacred. Men and women in religious orders wear distinctive outfits. Priests consistently set themselves apart with clerical collars. Even the bulky, sometimes exasperating institutional bureaucracy of the Catholic has a reassuring solidity. This multifaceted visibility is especially powerful in our culture, which so often reduces faith to a private opinion or inward sentiment. The scriptures speak of a New Jerusalem, a city of God. Catholicism foreshadows that city with its very real and tangible buildings, uniforms, rituals, laws, and ensigns.

2. Universality: The Church is universal, spanning the entire globe. Or more simply: Catholicism is catholic. This breadth makes the gospel more credible. The universality of the Church demonstrates that ours is a faith for all men and all seasons. It’s not a European or African or South American religion; it’s not an ancient or medieval or modern religion. The Church’s universality has a special appeal to those of us aware of the failures of postmodern Western culture. We feel the intellectual and moral decadence of our times, and we know this deforms our reason and conscience. Here the universality of the Church is a source of grace. To enter the Church is to enter a larger world. We don’t stop being postmodern Americans—instead, we become more than that. The Church’s catholicity delivers us from our parochialism, which in America often comes in the form of a false universalism.

3. Endurance: There’s a joke about a papal representative who meets with Stalin. The Man of Steel announces his intention to destroy the Church. The cleric responds, “Good luck. We’ve been trying for two thousand years and haven’t succeeded.” The Church’s endurance, the continuity of teaching and ministry, is nothing short of miraculous—especially during times of high status, prominence, and privilege when worldly seductions are powerful. At the very times when the papacy fell captive to corrupt Renaissance popes, the Holy Spirt was stirring up a piety that gave birth to great new religious orders.

4. Authority: In our age of exalted individualism and false views of freedom, the Church’s authority is often seen as a liability. It is in fact the opposite. When we are going headlong in the wrong direction, we need to hear a sharp word spoken with authority: Stop! When we wallow in skepticism and postmodern ennui, we need the galvanizing force of authority. As John Henry Newman recognized, the authority of the Church is a great asset: It heals the wounds of the pride of man.

5. Beauty: The Church’s beauty has its own power as well. Her musical, artistic, or literary legacy caresses us with the truth of God in Christ. Catholicism’s neglect of those legacies in favor of an easy, banal contemporary aesthetic is one of the great evangelical failures of recent decades. The Lord walks with us along the dusty road of our humanity, it is true. But he does so to raise us up to dwell with him in the beauty of holiness.

6. Hierarchy: Even as a non-Catholic—even attending worship services run by Jesuits!—I was struck by the dignity of the Mass. Although the Second Vatican Council emphasized the dignity of the laity, there remains a rightful hierarchy at the Mass, one that echoes in countless ways the Temple in Jerusalem and its high priests. The priest stands at the altar, representing the congregation—representing all humanity—as he brings his own voice in union with Christ in the word of institution (This is my body . . . This is my blood . . . ) This hierarchy of laity, priest, and Christ is felt at every Mass, not matter how far contemporary churches depart from the traditional relations of congregation, priest and altar. This hierarchy encourages a spiritual elevation, an ascent of the soul to God in prayer.

7. Saints: The saints offer a great cloud of witnesses. Reading St. Thérèse of Lisieux’s spiritual autobiography, “The Story of a Soul,” helped me see the genius of the garish, often lachrymose piety of nineteenth century bourgeois French Catholicism. As Christ taught: We must first be as children. A desiccated East Coast intellectual, that’s what I needed to learn. And there are countless saints to teach others what they need to know. For someone else with handicaps different from my own the strict logic of St. Thomas opens up new spiritual horizons.

8. Moral witness: John’s final reason why some are drawn to the Catholic Church is her moral doctrine. Secular folks find this quite baffling, imaging that the Church’s teachings, especially on sex, must be felt as a severe burden. Well, yes, the Church’s moral doctrine is burdensome in the sense that moral truth is always hard for fallen men and women to hear and unbend their deformed lives to conform to. But the Church’s courage to speak the truth also inspires. Human beings don’t want moral mediocrity. We desire to live in accord with higher standards, certainly one’s higher than those our age offers. The Catholic Church satisfies this desire. She does not indulge our weaknesses. She does not underestimate our freedom.

As I said at the outset, I see no reason why Protestants can’t find many of these qualities in their own churches. I don’t think its triumphalist of me—or at least not perniciously so—to say as a Catholic convert I’m thankful to have found them in mine.

R. R. Reno is editor of First Things. He is the general editor of the Brazos Theological Commentary on the Bible and author of the volume on Genesis. His previous articles can be found here.

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