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Catholic Religious Education
The heart of religious education in our Catholic parishes and schools is the
person of Jesus Christ. The fundamental task of religious education is to
present Christ and everything we do, learn, and teach in relation to him. The
principal sources for religious education are Tradition, Scripture, and the
Magisterium. The Church attempts to reach out to all people, responding to the
needs, the diverse situations, and the capacity of the recipients.
CCD (Confraternity of Christian Doctrine).
Cathechtical instruction for public school children (Grades K thru 12), Sunday from 9:30 AM to 10:30 AM, meets at Main Chapel, G45, HHS, YMS, September thru June. Some of us have been working in this program for many years. I myself being here for 10 years and feel that we need to see many new faces involved to keep this CCD Program growing and going. Our average class size this year is 25 students. This is why I would rather see two teachers per class, giving you the flexibility of structuring your hours of commitment. Please give this a lot of thought and prayer. We need to have our staff in place no later than July 15th. Those classes without designated teachers will not be able to meet. I am asking for your help now in finalizing plans for next year classes. I will open this HELP call to the entire community The Sacred Heart Community - but I would hope that families now using this program would want to help continue to carry it forth. Please let us know early - so we have everything in place for September 2005.
Thank you again for another wonderful year here at Chapel of Hope. Look forward to hearing from you and committing to being involved next year - so please call and let me know what your questions/concerns are. Mrs. Patricia Villarin, D.R.E.
The best time to call at my office is 10-12 AM, at 243-7321 or Email: nolanpatricia@yahoo.com
CCD SCHEDULE 2004-2005
Sundays at 9:30-10:30 AM, located at Main Chapel, G45, KHS, YMS buildings; Sacred Heart Community, Naval Base, Yokosuka, Japan
September 12, 19, 26
October 3, 17, 24, 31
November 7, 14, 21
December 5, 12, 19
January 9, 16, 23, 30
February 6, 13, 20, 27
March 6, 13, 20, 27
April 3, 10, 17, 24
May 1, 8, 15, 22
February 14 Special Communion 1700-1800 Main Chapel
February 21 3rd/4th Grade Liturgy 8:00-9:00 Main Chapel
March 6 5th/6th Grade Liturgy 1530-1630 Main Chapel
March 24 and 25 7th Grade (Dramatization of Passion & Living Stations of the Cross) at Main Chapel
May 7th Penance for First Communion 1600-1700 Main Chapel
May 14th First Communion 0900-100 Main Chapel
TBD Sacrament of Confirmation at Main Chapel
Dress Code for Confirmation - Sunday best, females dresses long or short, males long dress trousers, white shirts with tie. Dress jackets are optional. Pictures may be taken as Confirmandi process in and out of the chapel. Ample opportunity will be given to take pictures after Mass at the altar side with Bishop and Pastor. Points of contact: Class A . Class B . DRE, Patricia Villarin # 243-7321
RCIA (Rite of Christian Initiation of Adult), was approved by Pope Paul VI in 1972 and has become the norm for the Church. The RCIA is the process by which non baptized candidates are received into the Catholic Church. Christian who wishes to join the Catholic Church is not baptized again, but is received into the Church through the Profession of faith and Sacraments of Penance, Confirmation and the Holy Eucharist. The program can also serve as a focus for ongoing conversion for all members of the Catholic Church. As Catholics see new candidates learning doctrine, they are encouraged to study their faith. It is for those who wish to learn more about the Catholic Church and for those who have been away. The RCIA is a process of searching, sharing, learning and celebrating, prepares those who would like to become Catholic and some who were baptized as infants but have never been part of the Church. The instructions beginning the first week of September to Easter Vigil, Sunday at 9:30 at Blessed Sacrament Chapel. For further information call CAPT Helen Smith at 2437321
Extraordinary Ministers of the Eucharist
A. Background
In response to a pastoral need, in 1969 Pope Paul VI issued the instruction Custos Fidei, which allows baptized members of the faithful to assist in the distribution of Holy Communion in certain pastoral circumstances. This instruction and subsequent documentation, including Immensae Caritattis (1973) and the fourth edition of the General Instruction of the Roman Missal (1975), has resulted in making the practice of extraordinary ministers of the Eucharist (EMEs) at Mass and to the sick and homebound a common practice in the United States.
It was in 1971 that EMEs were fist permitted in the United States. At that time the Congregation of the Sacraments responded to a request of the U. S. bishops to allow laypersons to assist priests in giving Holy Communion. At the forefront of this permission was the Military Ordinariate of the United States of America.
In January 1973, Pope Paul VI, in the instruction Immensae Caritatis, extended the permission for EMEs to the universal Church. He wrote “Present-day conditions demand that … greater access to Holy Communion should be made possible so that the faithful, by sharing more fully in the fruits of the sacrifice of the Mass, might dedicate themselves more readily and effectively to God and to the good of the Church… First of all, provision must be made lest reception become impossible or difficult owing to a lack of a sufficient number of ministers.”
The ordinary ministers of the Holy Eucharist are bishops, priests, deacons and formally installed acolytes. They exercise this ministry by virtue of their ordination or, in the case of acolytes, by their installation by the bishop.
The institution of EMEs responds to the condition in the Church today whereby Catholics are encouraged to share in Holy Communion at every Eucharist in which they participate, and under both species, and the large number of persons who are coming forward to partake of the Body and Blood of Christ. For us in the Archdiocese of the Military Services, USA, EMEs not only assist in the distribution of Holy Communion at mass and in our hospitals, but also in ships and units deployed without priests.
In the Archdiocese for the Military Services, USA, qualified persons who have been chosen, thoroughly trained and endorsed by our priest chaplains as EMEs must receive an appointment from the Archbishop. The priest chaplain is to forward the names of persons to the Archbishop asking that they be named for service as EMEs. Appointments should not be requested without an immediate need for service, though training should be given with a view to changes of station.
EMEs are commissioned to function within their own unit and for a period of three years. The commissions expires after three years or if the person is transferred or moves away from the unit or installation assigned. The commission is renewable by another priest chaplain requesting the appointment from the Archbishop. Commissioning should take place during a community celebration according to the rite provided in the Book of Blessing. The commission may be revoked by the Archbishop, on the recommendation of the priest chaplain, in the individual no longer fulfills the requirements for this ministry established below.
B. Responsibility and Purpose
“Extraordinary ministers may distribute Holy Communion at Eucharistic celebration only when there are no ordained ministers present or when those ordained ministers present at a liturgical celebration are truly unable to distribute Holy Communion. They may also exercise this function at Eucharistic celebrations where there are particularly large numbers of the faithful and which be excessively prolonged because of an insufficient number of ordained ministers to distribute Holy Communion.” (Instruction on Certain Questions regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priests)
EMEs are also used in order that the sick or homebound may receive Holy Communion with the frequency recommended in the revised rite for the Pastoral Care of the Sick. Any person who regularly takes Communion to the sick, either at home or in one of our hospitals, is to be trained and appointed. An individual may be commissioned for only this aspect of the ministry or may perform this service in conjunction with service within the Eucharistic assembly. To establish the connection between the assembly and the sick, EMEs ideally are sent from the Eucharistic celebration to take Communion to them.
C. Selection and Discernment
EMEs are to be fully initiated Catholics, that is baptized, confirmed and have received the Eucharist themselves, at least 16 years of age, who lead a life in harmony with the undertaking of this ministry including participating in the sacramental life of the Church. The faithful very involved with the installation or unit’s religious program may assist the priest chaplain in discerning persons to fulfill this ministry. Persons who themselves express a desire to become EMEs should be carefully considered. This esteemed privilege should not be given just to anyone, or because of long and faithful service in a religious program, or they are friends of the priest chaplain.
D. Formation and Training
A time of formation to deepen their understanding of the Holy Eucharist and the ministry they are to undertake should be provided for prospective EMEs. A portion of this formation may be offered for all liturgical ministers (readers, cantors, altar servers) at the same time thus enabling them to have a common understanding of the Eucharist and appreciation of all ministerial roles. >br>
The following can serve as an excellent outline for formation and training:
A History of Eucharistic Theology. Old and New Testament. Opening the Scriptures to give an understanding of the origin of the Eucharist as a meal, a sacrifice, a celebration, a way of life. The Jewish tradition of blessing. Early Christian Community the gatherings of the Church in Apostolic times and writings of the early Church from the first century to the seventh. Middle Ages to the Reformation , Council of Trent to Vatican II. Development of eucharistic theology. The Liturgy of the Eucharist. History and Development of the Mass, Current Theology and Instruction. The Spiritual Life of the Minister. Daily Prayer, review their prayer life; different forms of prayer, preparing for the celebration; at attitude of prayer and reverence; be person of prayer and invite others to join them in prayer.
The Extraordinary Minister of the Eucharist. History and Development of this Ministry; who is to be chosen? Qualities expected. What is expected? Rights and limitations that need to be respected. Care and custody of the Eucharist.
A Practicum: Pastoral and Practical Activity for the Minister. How to: Minister to the assembly in a chapel during Mass, Minister to the sick at home and in hospitals. Ongoing formation and training should be provided for the EMEs through possible ministry days.
Ongoing formation and training should be provided for the EMEs through possible ministry days.
E. Evaluation
Evaluation of the EMEs should be done by the priest chaplain. On practical and spiritual levels: are they following established procedures? Do they show reverence to the Blessed Sacrament? Are they serving when assigned or when expected? Do they attend any formation or further training held for them? Do they have respect for the people to whom they minister? Are they growing in their faith in the Holy Eucharist and their commitment of service to the community?
If the situation warrants, a time should be set aside for the priest and EMEs to discuss an evaluation. A EMEs commission will be withdrawn by the Archbishop if so recommended by a priest chaplain.
Distribution of Holy Communion during Mass
A. Preparing the Assembly to receive Communion Under Both Kinds
The practice pf receiving Holy Communion from the cup should be done with great care and in a manner worthy of Christ’s presence in the Holy Eucharist.
The faithful should be carefully prepared and re-instructed periodically to understand the signs of the Holy Eucharist: eating the Body of Christ and drinking His Precious Blood from the cup. Children and adults should be instructed that communion under both species is highly desirable because ion that from the sign of the Eucharistic Meal appears more clearly.
B. Preparation of the Altar
The altar table is prepared following the general intercessions. The priest sis responsible to see that a sufficient of bread and wine is brought forth to serve the congregation. The wine is presented in a large cruet or carafe. It if offered in one large chalice and/or in one chalice with a large flagon or carafe. It is never offered in many cups or chalices. From experience, enough wine is consecrated at each Mass for all those who wish to receive. Enough bread is consecrated so that the assembly does not regularly receive from the reserved Eucharist in the tabernacle.
The bread on one large paten or ciborium, the wine in one chalice and one carafe or flagon, and the Sacramentary all that are placed on the altar. The sacred vessels should be dignified, worthy of the Body and Blood of Christ, and made on non-absorbent material. (See General Instruction of the Roman Missal, # 289-296.)
C. Preparing the Eucharist for Distribution
During the Lamb of God, the large host is broken and the Eucharistic bread is placed in a sufficient number of patens/plates or ciboria and the Precious Blood is poured into a sufficient number of cups. EMEs may assist as needed. (See This Holy and Living Sacrifice, # 43.)
D. Distributing Holy Communion
EMEs and deacons receive Holy Communion after the celebrant. There should be a sufficient number of ministers of communion so that the communion rite is done with dignity and without prolonging the liturgy. Normally should be two ministers of the cup for each minister of the eucharstic bread. As stated in the General Instruction of the Roman Missal, the appropriate exchange between the minister and communicant is “The Body of Christ” and “Amen.” These words are not to be changed or adapted. The minister then places the host in the communicant’s hand or the tongue depending on the preference of the communicant. Same is with “Blood of Christ” and “Amen.” After the communicant has received, the minister takes the cup, wipes both sides of the rim with the purificator, turns the cup slightly and addresses the next communicant. The Eucharist should not be received in a gloved hand.
The Body and Blood of Christ are always given from a minister. The Body and Blood are never left on the after for communicants to take themselves, nor are the passed from one communicant to another. Communion directly from the cup is always to be preferred to any other form of distributing the Precious Blood.
E. After Distribution of Holy Communion
Depending on the physical layout of the local chapel, the Body of Christ is taken back to the altar or to the credence table or the place of reservation and put in one container. It is then reserved for communion to the sick and for private devotion.
The purification of the sacred vessels may take place after communion or after Mass and is done by the priest, deacon, acolyte or EME. This purification involves the same reverence shown anytime one handles the Body and Blood of Christ or the sacred vessels and is done in a dignified and prayerful way. The manner of purification: consume any remaining Precious Blood. Consume any remaining particles of the Body of Christ. Rinse the cups/chalice, the ciboria or paten, with a small amount of water assuring that any drops of the Precious Blood and particles of the Eucharistic bread are being dissolved by the water. Consume the water. The vessels are to be rinsed and dried thoroughly.
Distribution of Holy Communion to the Sick
It is most appropriate for EMEs to the sick and infirm to be sent directly from the Sunday or weekday celebration of the Eucharist. Although this is not always possible, the EME is to follow the guidelines established by the priest chaplain. Communion should be taken to the sick in an appropriate sacred vessel. A worthy pyx should be provided by the priest chaplain.
When it is necessary for the EME to approach the tabernacle to obtain the Body of Christ, it should be done shortly before the visit to the sick or homebound and in spirit or prayer and reverence. Genuflection is the appropriate gesture of reverence before the Blessed Sacrament. The EME should proceed directly to visit the sick and not delay by way of socializing with others or doing other inappropriate activities. EMEs should always be aware that they are carrying the Body of Christ and He is present Body, Soul and Divinity. After distribution to the sick, if there are hosts remaining in the pyx, the EME should either return the Holy Eucharist to the tabernacle or consume the hosts and the pyx thoroughly purified with water and the water consumed.
The EME should follow the ritual found in Holy Communion and Worship of the Eucharist Outside Mass. The priest chaplain should insure that all EMEs follow the approved rituals of the Church.
CUSTODIAN OF THE EUCHARIST
On the occasion of lengthy military maneuvers, extended Navy cruises, or a combat situation a trained EME, for serious reasons, may be selected to maintain custody of consecrated hosts in a pyx for Communion to military persons. A pyx is a sacred receptacle with a clasp to keep it secure. The EME must never carry the Eucharist in a box, plastic bag, tupperware, etc.
The chaplain is to designate and adequately train the EME as custodian of the Eucharist, especially in maintaining the highest reverence possible. The custodian should exemplify outstanding Catholic behavior and enjoy peer respect.
Obviously, only a Catholic chaplain would have proper access to consecrated hosts and only a Catholic chaplain is authorized to direct the activities of the EME who is entrusted with the Eucharist.
The EME who is acting as custodian is to be provided with a pyx and consecrated hosts by the Catholic chaplain. On military maneuvers or exercises the custodian will be given only the approximate number of consecrated hosts required for anticipated services to be held in the absence of a priest. If it should be necessary, because of distance, for the EME to keep custody of the Eucharist overnight, great care must be taken to assure that the pyx containing the sacred hosts is maintained in a locked, safe and secure location. In combat situations or other extreme circumstances, the Catholic chaplain will use his pastoral judgment in deciding whether and when the EME will be given permission to maintain the Eucharist on his person overnight or for a period of time (see Canon 935).
For a cruise by ship or submarine the custodian will be given only the approximate number of consecrated hosts required for anticipated services to be held in the absence of a priest or in the case of submariners for the length of their deployment. Ordinarily the sacred hosts should be renewed at least every month, if this can reasonably be done. Replenishment may be obtained from a Catholic chaplain or a civilian priest in port. The custodian must report to the chaplain upon return to his homeport and return any remaining consecrated hosts to him.
On ship or submarine the pyx is not to be constantly on the person of the custodian. It must be located in a safe and secure place with all proper reverence. Whenever possible, Catholic personnel on ship without Catholic chaplains are to be encouraged to attend Sunday Mass in port. The EME or lay reader should assume responsibility for organizing a group to attend the Mass ashore or of inviting, via the Command, a priest aboard. A Mass kit, maintained by the EME, should be part of the ship's gear. Transportation for Sunday church ashore is the Command's responsibility.
The chaplain in his instruction regarding the reverence for and the care of the Holy Eucharist must caution the EME as to the dangers to be avoided, e.g., mixing unconsecrated hosts or wine with those already consecrated, allowing unauthorized Catholics and especially non-Catholics to handle the Sacred Species, insufficient reverence and security in the location where the Eucharist is reserved, undignified attire and behavior on the part of the EME, lack of cleanliness regarding the sacred vessels, joint faith services, lay reader or layperson acting as or substituting for EME, unfitting behavior of EME in port or when off base or post.
Generally, in order to provide them with experience that may prove helpful in the future, active duty members of the military are, when possible, to be preferred as EMEs. They are presented only by the Catholic chaplain (on the form provided) for appointment by the Archdiocese for a period of three years or until no longer serving at the installation. Where retirees or others are presented for endorsement, this should be for a three-year period. Requests for further renewal of endorsements for these persons should be minimal in order to provide opportunity for other qualified persons to benefit from the privilege. Refresher sessions for EMEs are recommended. When the EME has been mandated by the Archdiocese the chaplain should arrange a commissioning ceremony, preferably at Sunday Mass. Explaining to the congregation the role of the EME, the chaplain addresses the candidates and asks their acceptance of the commission, confers the documents and ends by giving his priestly blessing.
CONDITIONS FOR HOLDING SUNDAY CELEBRATION IN THE ABSENCE OF A PRIEST
When a priest cannot be present for the celebration of Mass on the Lord's Day, it is of paramount important that the community still come together to celebrate the resurrection of the Lord. If, in the judgment of the Archbishop, it is not practical or possible for the community to participate in the celebration of the mass in a nearby chapel or church, they should assemble for Sunday worship in their own community under the leadership of the person the Archbishop and priest chaplain designates to lead them in prayer. In such a case the celebration takes one of the forms found in Sunday Celebration in the Absence of a Priest, Leader's Edition, approved for use in the dioceses of the USA by the NCCB, 1 January 1994, and available from Catholic book publishers through church goods companies or catholic bookstores.
Before Sunday celebrations in the absence of a priest are begun, it should be explained to the faithful that although these celebrations take the place of the Sunday Mass, they are not a Mass and should not be regarded as the ideal solution to present circumstances nor as a surrender to mere convenience. There should normally be only one assembly of this kind in each place on any given Sunday. (DSCAP, # 21) In other words, these celebrations are not substituted for each of the previous regularly scheduled Masses. If only one Sunday Mass can be offered at that locale, it should be the focus of the Sunday celebration and no celebration in the absence of a priest added to the schedule.
Any confusion in the minds of the faithful between this kind of assembly and a Mass must be carefully avoided. These celebrations should increase the desire of the faithful to be present at and participate in Holy Mass. To this end, the faithful need to understand that the Eucharistic Sacrifice cannot take place without a priest and that Holy Communion, which they may receive in this kind of assembly is closely connected with the Sacrifice of the Mass. (DSCAP, # 23)
OFFICES AND MINISTRIES
A. Archbishop
POLICY: It is the responsibility of the Archbishop for the Military Services, USA, after having received the advice of the Presbyteral Council and, if appropriate, other consultative groups, to decide whether Sunday observances in the absence of a priest should be held on an occasional or regular basis in the Archdiocese. He, therefore, sets forth general and particular norms for such celebrations. They are to be held only when and where approved by the Archbishop and only under the pastoral ministry of a priest chaplain who ahs the responsibility for that particular community, unit or installation.
Before the Archbishop decides on permitting such Sunday celebrations at a particular place, the possibility of having recourse to a contract chaplain or supply priest must be pursued by the unit or installation. It is the prime concern of the Archbishop that the faithful have the opportunity to participate in the Mass as often as possible.
B. Priest Chaplains
Policy: Priest chaplains are responsible to insure that those who will lead the assembly are properly trained and instructed and that these celebrations are carried out correctly. The priest chaplain is also to see to it that the faithful are of that community receive the necessary instruction. The priest chaplain has the responsibility of informing the Archbishop about the need and petitioning for such celebrations for the people under his pastoral care. Chaplains also have the responsibility of visiting those places without a priest and celebrating at a convenient time, possibly during the week, the Sacrament of Penance and a Mass.
C. Deacons
POLICY: Deacons, with the faculties of the Archdiocese, as ministers of the Word and Eucharist also are responsible in a special way to lead these Sunday celebrations. When a deacon presides at a Sunday celebration in the absence of a priest, he acts in the usual manner in regard the greetings, the prayers, the gospel reading and homily, the giving of Holy Communion, and the dismissal and blessing. He wears the vestments proper to his ministry, that is, the alb with stole, and as circumstances suggest, the dalmatic. He uses the presidential chair. The deacon is always to be assisted by other ministers who will proclaim the Scriptures, assist him, in need be, in the distribution of Holy Communion, sign the psalms and other songs, provide instrumental music, and prepare the place for the celebration.
D. Laypersons
POLICY: In the absence of both a priest and a deacon, upon the request and recommendation of the priest chaplain, the Archbishop may appoint, lay or religious, who are to be entrusted with the care of leading these celebrations, namely, with leading the prayers,, with the ministry of the Word, and, when it is included in the celebration, with giving Holy Communion. Such persons are to be chosen in view of their consistency of their way of life with the Gospel and in the expectation of their being acceptable to the community of the faithful. The appointment of such a minister is for one year and may be renewed upon the recommendation and petition of a priest chaplain.The appointment is to be made known to the community by means of a liturgical celebration. The order for the Blessing of Those Who Exercise Pastoral Service contained in the Book of Blessings should be used for this purpose. The priest chaplain is responsible for the suitable and continuous instruction of these laypersons and to assist them in preparing worthy celebrations.Laypersons appointed as leaders should regard the service to them not so much as an honor but as a responsibility and, above all, as a service to the community under the authority of the priest chaplain. They should do all of, but only, those parts, which pertain to their appointment. They should carry out their service with sincere devotion and the decorum demanded by such a responsibility and rightly expected of them by God's people. Laypersons use the special form indicated in the rites for the greeting and blessing, do not use words that are proper to a priest or deacon, and omit those rites, gestures, and texts that are too readily associated with the Mass and which might give the impression that the layperson is a sacred minister, i.e., a priest or deacon.Laypersons wear dignified clothes for the Sunday celebration or an appropriate military uniform. They may wear an alb without any other vestment, sign or symbol. A layperson does not use the presidential chair. Since the altar is the table of the Holy sacrifice and of the Paschal Banquet, its only use in one of these celebrations is for the Rite of Communion, when the Holy Eucharist is placed on it at the beginning of the communion rite. The leader is always to be assisted by other ministers who will proclaim the Scriptures, assist, if need be, in the distribution of Holy Communion, sing the psalms and other songs, provide instrumental music, and prepare the place for the celebration.
Forms of the Sunday Celebration
As mentioned previously, the rite used is to be form Sunday Celebrations in the Absence of a Priest, Leader Edition. The rite may be The Liturgy of the Hours or the Liturgy of the Word. At both these celebrations Holy Communion may be distributed. The ritual gives not only the full texts of the celebrations but also an outline in the Introduction.
The leader should see to all preparations for the celebration. Above all, the leader must be prepared by a careful examination of the texts and by personal prayer.
Statement to be read verbally and/or in the Bulletin at Every Sunday Communion Service in the Absence of a Priest
1. A priest is not available today for the celebration of the Sacrifice of the Mass. For this reason, with the approval of our Archbishop, we will take part in a Communion Service.
2. This Communion Service will be led a (deacon) (appointed lay minister). It will consist of the prayers and readings of the day and the distribution of Holy Communion. (Deacon________ or Mr./Mrs. _______) had been appointed by our Archbishop to lead this Service.
3. On Sunday and Holy Days of Obligation, Catholics are obliged to participate in the celebration of the Sacrifice of the Mass. When this is impossible because of illness or the lack of a priest, the obligation to take part in formal community worship ceases. Nevertheless, it is recommended (but not obligatory) that one take part in the Communion Service such as this, when available.
4. Whenever there is no priest available for Sunday or Holy Mass on a military installation, Catholics still have the obligation of attending Mass in a nearby civilian parish church if distance makes that practical. The closest (chapel) (civilian parish) is _______ in _______. Masses are at: _________.
5. Since in our Catholic tradition the Mass is the unique gift Jesus gives His Church as a means of actively joining us in the singular act of His Death and Resurrection, no other act of worship approaches the in the graces available to us and to the whole Church. Accordingly, our Church holds that while this Communion Service is a sacred act, it cannot be considered as an adequate substitute for the Mass.
6. Let this Communion Service, therefore, serve to remind us of the privilege that is ours in participating in the Sacrifice of the mass. Let it increase our longing for that participation when it next becomes possible for us to join one another at Mass. And finally, let this Service occasion all of us to a fervent prayer for vocations to the priesthood and for an increase in the number of Catholic chaplains to serve those who serve in our Armed Forces.
7. We expect Mass to be celebrated here on Sunday, _______, at ___________AM.
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