“You have asked to have your child baptized. In doing so you are accepting the responsibility of training him/her in the practice of the faith. It will be your duty to bring him/her up to keep God’s commandments as Christ taught us, by loving God and our neighbor. Do you clearly understand what you are undertaking?”
Is the beginning and the foundation of the entire Christian life. The Gospel tells us that, through the waters of Baptism, we are given a share in eternal life – for all who have been joined with Christ in Baptism share also in his Resurrection. Baptism makes us members of Christ’s body, the Church. Being part of that Body calls us to fulfill a specific role in the Christian family for which God has made us.
Freed from Sin
Baptism frees us from the bondage of original and actual sin. Water is poured in the name of the Father, the Son, and the Holy Spirit. Today, the sacrament of baptism is often performed on infants, shortly after birth. Adult baptisms take place at the Easter Vigil through the restored Rite of Christian Initiation for Adults. Adults or children who have been baptized in a valid Christian church are not baptized again in the Catholic church. As we say in the Nicene Creed, “I confess one Baptism for the forgiveness of sins…”
“The fruit of Baptism, or baptismal grace, is a rich reality that includes forgiveness of original sin and all personal sins, birth into the new life by which man becomes an adoptive son of the Father, a member of Christ and a temple of the Holy Spirit. By this very fact the person baptized is incorporated into the Church, the Body of Christ, and made a sharer in the priesthood of Christ”
(CCC § 1279)
Sessions to prepare parents for the Baptism of their child are scheduled individually. To schedule a Baptism, or to for more information, please call the Religious Education Office at
The liturgical life of the Church revolves around the sacraments, with the Eucharist at the center (National Directory for Catechesis, #35). At Mass, we are fed by the Word and nourished by the Body and Blood of Christ. We believe that the Risen Jesus is truly and substantially present in the Eucharist. The Eucharist is not a sign or symbol of Jesus; rather we receive Jesus himself in and through the Eucharistic species. The priest, through the power of his ordination and the action of the Holy Spirit, transforms the bread and wine into the Body and Blood of Jesus. This is call transubstantiation.
I am the living bread that came down from heaven; whoever eats this bread will live forever;…Whoever eats my flesh and drinks my blood has eternal life and…remains in me and I in him. (John 6:51, 54, 56)
In the gospels, we read that the Eucharist was instituted at the Last Supper. This is the fulfillment of the covenants in the Hebrew Scriptures. In the Last Supper narratives, Jesus took, broke and gave bread and wine to his disciples. In the blessing of the cup of wine, Jesus calls it “the blood of the covenant” (Matthew and Mark) and the “new covenant in my blood” (Luke).
This reminds us of the blood ritual with which the covenant was ratified at Sinai (Ex 24) — the sprinkled the blood of sacrificed animals united God and Israel in one relationship, so now the shed blood of Jesus on the cross is the bond of union between new covenant partners — God the Father, Jesus and the Christian Church. Through Jesus’ sacrifice, all the baptized are in a relationship with God.
The Catechism teaches that all Catholics who have received their First Holy Communion are welcome to receive Eucharist at Mass unless sin a state of mortal sin. Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace. Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance. (CCC 1415)—The Church warmly recommends that the faithful receive Holy Communion when they participate in the celebration of the Eucharist; she obliges them to do so at least once a year. (CCC 1417)
Understanding the Mass
The central act of worship in the Catholic Church is the Mass. It is in the liturgy that the saving death and resurrection of Jesus once for all is made present again in all its fullness and promise – and we are privileged to share in His Body and Blood, fulfilling his command as we proclaim his death and resurrection until He comes again. It is in the liturgy that our communal prayers unite us into the Body of Christ. It is in the liturgy that we most fully live out our Christian faith.
For more information, please call the Religious Education Office at (330) 372-2215
Sin is before all else an offense against God, a rupture of communion with him. At the same time, it damages communion with the Church. For this reason, conversion entails both God’s forgiveness and reconciliation with the Church, which is expressed and accomplished liturgically by the sacrament of Penance and Reconciliation. (CCC 1440)
There are four steps in the Sacrament of Penance and Reconciliation:
The Spiritual effects of the Sacrament of Reconciliation include:
A mature understanding of sin includes reflecting upon our thoughts, actions, and omissions as well as examining the patterns of sin that may arise in our lives. With contrite hearts, we are also called to reflect upon the effects of our sins upon the wider community and how we might participate in sinful systems.
Baptism, the Eucharist, and the sacrament of Confirmation together constitute the “sacraments of Christian initiation,” whose unity must be safeguarded. It must be explained to the faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace. For “by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed.” (CCC 1285)
As with every sacrament, Confirmation does not merely symbolize a spiritual reality – it actually effects what it signifies. In Confirmation, our senses are fully engaged: We see the bishop’s hand raise in the anointing. The candidate feels and smells the chrism or sacramental oil and hears the bishop proclaim, “Be sealed with the Gift of the Holy Spirit.” What we physically see, hear, feel, and smell in Confirmation is an anointing, a sealing with the Holy Spirit. These visible elements are not merely symbolic: Working through what is visible and sensory, the same Holy Spirit who was poured out upon the apostles at Pentecost makes a home in the newly confirmed person’s soul.
The Catechism of the Catholic Church lists five effects of this outpouring (CCC 1303):
“The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring; this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament.” (CCC 1601)
Marriage is a Covenant
The Sacrament of Marriage is a covenantal union in the image of the covenants between God and his people with Abraham and later with Moses at Mt. Sinai. This divine covenant can never be broken. In this way, marriage is a union that bonds spouses together during their entire lifetime. The love in a married relationship is exemplified in the total gift of one’s self to another. It’s this self-giving and self-sacrificing love that we see in our other model of marriage, the relationship between Christ and the Church. The Church takes the lifelong nature of the Sacrament of Marriage seriously. The Church teaches that a break in this covenant teaches goes against the natural law of God.
Marriage Reflects the Holy Trinity
We believe that God exists in eternal communion. Together, Father, Son, and Holy Spirit are united in one being with no beginning and no end. Human beings, likewise, were created by God in God’s image for the purpose of communion with another human being. The Catechism of the Catholic Church states, “The Christian family is a communion of persons, a sign and image of the communion of the Father and the Son in the Holy Spirit” (CCC 2205). The Sacrament of Marriage is “unitive, indissoluble and calls us to be completely open to fertility.” Christian marriage at its finest is a reflection of God’s self-giving love expressed between the love of two people.
Couples planning a Catholic wedding should contact the Pastor at least six months to one year in advance. Please contact the Parish Office at (330) 393-9766 for an appointment and to coordinate a date for your wedding. Dates are only scheduled through contact with the priest of the parish.
Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church until the end of time: thus it is the sacrament of apostolic ministry. It includes three degrees: episcopate (bishops), presbyterate (priests), and diaconate (deacons). (CCC 1536)
Since the beginning, the ordained ministry has been conferred and exercised in three degrees: that of bishops, that of presbyters, and that of deacons. The ministries conferred by ordination are irreplaceable for the organic structure of the Church: without the bishop, presbyters, and deacons, one cannot speak of the Church. (CCC 1593)
Ordination is the rite at which the Sacrament of Holy Orders is bestowed. The bishop confers the Sacrament of Holy Orders by the laying on of hands which confers on a man the grace and spiritual power to celebrate the Church’s sacraments.
The sacrament of Holy Orders is conferred by the laying on of hands followed by a solemn prayer of consecration asking God to grant the ordained the graces of the Holy Spirit required for his ministry. Ordination imprints an indelible sacramental character. (CCC 1597)
Who Receives Holy Orders?
The Church confers the sacrament of Holy Orders only on baptized men (viri), whose suitability for the exercise of the ministry has been duly recognized. Church authority alone has the responsibility and right to call someone to receive the sacrament of Holy Orders. (CCC 1598)
In the Latin Church, the sacrament of Holy Orders for the presbyterate is normally conferred only on candidates who are ready to embrace celibacy freely and who publicly manifest their intention of staying celibate for the love of God’s kingdom and the service of men. (CCC 1599)
The Second Vatican Council reminds us that the mission of ordained clergy, while unique, is interrelated to the mission of the lay faithful:
Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ. The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he makes present the eucharistic sacrifice and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist. They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity. (Lumen Gentium 10)
Do you feel that you are being called to serve Jesus as a Priest, Deacon, Brother or Sister? Call the Diocese of Youngstown Vocations office at (330) 744-8451 or visit their website here.
“By the sacred anointing of the sick and the prayer of the priests the whole Church commends those who are ill to the suffering and glorified Lord, that he may raise them up and save them. And indeed she exhorts them to contribute to the good of the People of God by freely uniting themselves to the Passion and death of Christ.” (CCC 1499)
Who May Receive?
In the Catholic Church, Extreme Unction or the Last Rites is the anointing at the time of death. Since the Second Vatican Council, this sacrament is now called the Anointing of the Sick and has been broadened to offer healing and comfort in times of illness that may not lead to immediate death. Speaking about a wider implementation of this sacrament, Pope Paul VI advocated for “a wider availability of the sacrament and to extend it—within reasonable limits—even beyond cases of mortal illness.” Unlike the traditional understanding of the Last Rites, the sacrament of the Anointing of the Sick is, ideally, to be administered in a communal celebration. The Catechism of the Catholic Church states that when the sick are anointed they should be “assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a special way through their prayers and fraternal attention” (1516). “Like all the sacraments the Anointing of the Sick is a liturgical and communal celebration…It is very fitting to celebrate it within the Eucharist” (1517).
The healing that occurs in this sacrament of anointing is not necessarily physical healing. While we believe that physical healing can occur through the great power of God, the grace that is infused through this special sacrament is the reminder of the eternal presence of God in our human suffering. When the priest blessing the oil of anointing, he asks God to “send the power of your Holy Spirit, the Consoler, into this precious oil. Make this oil a remedy for all who are anointed with it; heal them in body, soul, and in spirit, and deliver them from every affliction” (Pastoral Care of the Sick, #123). “The celebration of the Anointing of the Sick consists essentially in the anointing of the forehead and hands of the sick person (in the Roman Rite) or of other parts of the body (in the Eastern rite), the anointing being accompanied by the liturgical prayer of the celebrant asking for the special grace of this sacrament” (CCC 1531).
Please contact the Parish office at (330) 393-9766 for the Pastor.