To schedule for a Baptism, please call the Rectory at 931-762-3183 at least Four weeks before the baptism. Baptismal instruction for the parents and the god-parents is required.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Sacrament of Confirmation for Sacred Heart Parish members will be in in 2014. Those who would like to be Confirmed, please call the church office for registration, or register in our Religious Education Class (CCD).

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

To request for a Mass Offering, please call the Rectory at 931-762-3183 or send your request to the church office with all the details - mention the intention, the date when the Mass is to be offered, name etc.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Saturday
5:00 pm to 5:20 pm

Sunday
7:30 am to 7:50 am

Any other times
please call 931-762-3183

 

 

 

 

 

 

 

If you are sick or going for a surgery, please come and receive the Sacrament of the Sick. You can also ask for the Anointing after any Mass. In emergency call 931-762-3183.

We strongly recommend to call the Parish Office or the priest if anyone gets sick or in the hospital, so that the priest or someone will be visiting the sick.

 

 

 

 

 

 

 

 

 

 

 

 

 

For Marriage:
Please call the Rectory 931-762-3183 at least six months before the proposed marriage date for the registration and the required marriage preparation.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Sacraments


The Sacraments are best understood and appreciated as the continuing actions [words & deeds] of Jesus Christ whereby through the Church Our Lord continues His work of the sanctification of the human family. Jesus bestowed seven Sacraments on His Church, here we reflect on three of them. .

 

 

 

Baptism

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"In his dialogue with Nicodemus, Jesus taught that Baptism was necessary for salvation. "No one can enter the kingdom of God without being born of water and Spirit" (Jn 3:5). After his Resurrection, Jesus met with the eleven Apostles and gave them the commission to preach the Gospel and baptize, telling them, "Whoever believes and is baptized will be saved" (Mk 16:16).

 

The word baptism in its origins is Greek and means "immersion" and "bath." Immersion in water is a sign of death and emersion out of the water means new life. To bathe in water is also to undergo cleansing. Saint Paul sums up this truth when he says, "You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead" (Col 2:12).

 

The origin and foundation of Christian Baptism is Jesus. Before starting his public ministry, Jesus submitted himself to the baptism given by John the Baptist. The waters did not purify him; he cleansed the waters. "He comes to sanctify the Jordan for our sake . . . to begin a new creation through the Spirit and water" (St. Gregory Nazianzen, Liturgy of the Hours, I, 634).

 

Jesus' immersion in the water is a sign for all human beings of the need to die to themselves to do God's will. Jesus did not need to be baptized because he was totally faithful to the will of his Father and free from sin. However, he wanted to show his solidarity with human beings in order to reconcile them to the Father.

 

By commanding his disciples to baptize all nations, he established the means by which people would die to sin—Original and actual—and begin to live a new life with God."

—From the United States Catholic Catechism for Adults

 

Through Baptism Jesus bestows upon us the divine gift which is  no less than a share in the life of the Holy Trinity: We are human, but through Baptism we also are divine reflecting the image of Father, Son, and Holy Spirit.  Through this divine gift we become God’s sons and daughters and thus members God’s special family, the Church. In relation to all the baptized we are brothers and sisters in and through Christ. 

 

 

 

Confirmation

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On the Jewish Feast of Pentecost the Apostles, together with Mary and others, gathered in the Upper Room for prayer and reflection. As Jesus had promised them, they experienced in a very special way the presence of the Holy Spirit. They encountered Him .as both fire and a mighty wind.. Overshadowing each, the Holy Spirit infused their very souls with those divine gifts which enabled them to proclaim the Resurrection with great fervor,  courage and conviction. Their faith in Jesus  was so strengthened, his presence within the Church so appreciated, they were no longer self-conscious about being Christian, but more than happy to live Gospel values, and to share their faith with others. These strengthening gifts are those given to the baptized in this Sacrament.

 

"Confirmation, together with Baptism and Eucharist, form the Sacraments of Initiation that are all intimately connected. In the Sacrament of Confirmation, the baptized person is "sealed with the gift of the Holy Spirit" and is strengthened for service to the Body of Christ.

 

The prophets of the Old Testament foretold that God's Spirit would rest upon the Messiah to sustain his mission. Their prophecy was fulfilled when Jesus the Messiah was conceived by the Spirit and born of the Virgin Mary. The Holy Spirit descended on Jesus on the occasion of his baptism by John.


Jesus' entire mission occurred in communion with the Spirit. Before he died, Jesus promised that the Spirit would be given to the Apostles and to the entire Church. After his death, he was raised by the Father in the power of the Spirit.


Those who believed in the Apostles' preaching were baptized and received the Holy Spirit through the laying on of hands. The Apostles baptized believers in water and the Spirit. Then they imparted the special gift of the Spirit through the laying on of hands. "'The imposition of hands is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church'" (CCC, no. 1288, citing Pope Paul VI, Divinae Consortium Naturae, no. 659).

 

By the second century, Confirmation was also conferred by anointing with holy oil, which came to be called sacred Chrism. "This anointing highlights the name 'Christian,' which means 'anointed' and derives from that of Christ himself whom God 'anointed with the Holy Spirit'" (CCC, no. 1289, citing Acts 10:38)."

 

—From the United States Catholic Catechism for Adults

 

 

 

Eucharist

 

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On the Thursday evening before his death, Jesus reclining at table with his disciples at table,  took bread and said, “Take and eat this is my body”; then taking a cup of wine continued, “Take and drink this  is my blood”.To which Our Lord added, “Do this in memory of me”. From that day on the Church has been acutely aware of the meaning of this Sacrament; namely, that herein Jesus, himself, loving comes to us as living bread; nourishing us as no other relationship is able to do. 

 

"So rich is the mystery of the Eucharist that we have a number of terms to illumine its saving grace: the Breaking of the Bread; the Lord's Supper; the Eucharistic Assembly; the Memorial of Christ's Passion, Death, and Resurrection; the Holy Sacrifice of the Mass, the Holy and Divine Liturgy; the Eucharistic Liturgy; Holy Communion; and Holy Mass (cf. CCC, nos. 1328-1332).

 

The use of bread and wine in worship is already found in the early history of God's people. In the Old Testament, bread and wine are seen as gifts from God, to whom praise and thanks are given in return for these blessings and for other manifestations of his care and grace. The story of the priest Melchizedek's offering a sacrifice of bread and wine for Abraham's victory is an example of this (cf. Gn 14:18). The harvest of new lambs was also a time for the sacrifice of a lamb to show gratitude to God for the new flock and its contribution to the well-being of the family and tribe.

 

These ancient rituals were given historical meaning at the Exodus of God's people. They were united into the Passover Meal as a sign of God's delivering the Israelites from slavery in Egypt, a pledge of his fidelity to his promises and eventually a sign of the coming of the Messiah and messianic times. Each family shared the lamb that had been sacrificed and the bread over which a blessing had been proclaimed. They also drank from a cup of wine over which a similar blessing had been proclaimed.

 

When Jesus instituted the Eucharist he gave a final meaning to the blessing of the bread and the wine and the sacrifice of the lamb. The Gospels narrate events that anticipated the Eucharist. The miracle of the loaves and fish, reported in all four Gospels, prefigured the unique abundance of the Eucharist. The miracle of changing water into wine at the wedding feast in Cana manifested the divine glory of Jesus and the heavenly wedding feast in which we share at every Eucharist.

 

In his dialogue with the people at Capernaum, Christ used his miracle of multiplying the loaves of bread as the occasion to describe himself as the Bread of Life: "I am the living bread that came down from heaven. . . . Unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you" (Jn 6:51, 53)."


—From the United States Catholic Catechism for Adults

 

 

 

 

 

Sacrament of Penance (Confession)

 

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On the Sunday evening of the resurrection, Jesus quite alive entered the Upper Room through locked doors. “Peace be with you”, He said,. “Whose sins you forgive are forgiven them. Whose sins you retain are retained”.Herein Our Lord gives to the Apostles his own power over  sin. An what a divine gift is given,. When offering the Sacrament of Reconciliation, as Bishops and priest say,  “And I absolve you” it is Jesus who takes away  whatever sin rests within  the soul; it is Jesus who imparts that inner peace which only God can give..  

 

"The Sacrament of Penance must be seen within the context of conversion from sin and a turn to God. Peter wept bitterly over his triple denial of Christ but received the grace of conversion and expressed it with a threefold confession of love for Jesus (cf. Lk 22:54-62; Jn 21:15-19). Paul was converted from persecuting Christians to becoming one of the greatest disciples of Christ who ever lived (cf. Acts 9:1-31). These moments of conversion were only the beginning of their lifelong commitment to living in fidelity to the Gospel of Jesus Christ.

 

Sin harms our relationship with God and damages our communion with the Church. Conversion of heart is the beginning of our journey back to God. Liturgically this happens in the Sacrament of Penance. In the history of the Church, this Sacrament has been celebrated in different ways. Beneath the changes, there have always been two essentials: the acts of the penitent and the acts of Christ through the ministry of the Church. Both go hand in hand. Conversion must involve a change of heart as well as a change of actions. Neither is possible without God's grace."

 

—From United States Conference of Catholic Bishops

 

 

 

 

 

 

 

Anointing of the Sick

 

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Throughout his public life Jesus often healed the physical and spiritual maladies of those who sought his help. This power to heal Jesus early on gave to the Church to be used with care, and always generously.. The Sacrament of the Sick continues to be an encounter with Christ. We should confidently ask for this Sacrament when it is truly needed because of sickness or some lingering chronic condition.  With a confident faith we go Christ, our healer.

 

"The Rite of Anointing tells us there is no need to wait until a person is at the point of death to receive the Sacrament. A careful judgment about the serious nature of the illness is sufficient. The Sacrament may be repeated if the sick person recovers after the anointing but becomes ill once again, or if, during the same illness, the person's condition becomes more serious. A person should be anointed before surgery when a dangerous illness is the reason for the intervention (cf. Rite of Anointing, Introduction, nos. 8-10).

 

Moreover, "old people may be anointed if they are in weak condition even though no dangerous illness is present. Sick children may be anointed if they have sufficient use of reason to be comforted by this sacrament. . . . [The faithful] should be encouraged to ask for the anointing, and, as soon as the time for the anointing comes, to receive it with faith and devotion, not misusing the sacrament by putting it off" (Rite of Anointing, nos. 11, 12, 13).

 

Only bishops and priests may be ministers of the Sacrament of the Anointing of the Sick. A penitential rite followed by the Liturgy of the Word opens the celebration. Scripture awakens the faith of the sick and family members and friends to pray to Christ for the strength of his Holy Spirit. The priest lays his hands on the head of the sick person. He then proceeds to anoint, with the blessed Oil of the Sick, the forehead and hands of the sick person (in the Roman Rite). He accompanies these acts with the words, "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up" (CCC, no. 1513).

 

For those who are about to depart from this life, the Church offers the person Penance, Anointing of the Sick, and the Eucharist as Viaticum (food for the journey) given at the end of life. These are "the sacraments that prepare for our heavenly homeland" (cf. CCC, no. 1525). These rites are highly valued by Catholics as powerful aids to a good death. Since Holy Communion is the effective sign of Christ's Paschal Mystery, it becomes for the recipient the opportunity to unite one's own suffering and dying to that of Christ with the hope of life eternal with him. The special words proper to Viaticum are added: "May the Lord Jesus protect you and lead you to everlasting life. Amen."

 

—From United States Conference of Catholic Bishops

 

 

 

 

 

Matrimony (Marriage)

 

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"Sacred Scripture begins with the creation and union of man and woman and ends with "the wedding feast of the Lamb" (Rev 19:7, 9). Scripture often refers to marriage, its origin and purpose, the meaning God gave to it, and its renewal in the covenant made by Jesus with his Church.

 

God created man and woman out of love and commanded them to imitate his love in their relations with each other. Man and woman were created for each other. "It is not good that the man should be alone. I will make a suitable partner for him. . . . The two of them become one body" (Gn 2:18; 24). Woman and man are equal in human dignity, and in marriage both are united in an unbreakable bond.

 

Jesus brought to full awareness the divine plan for marriage. In John’s Gospel, Christ’s first miracle occurs at the wedding in Cana. “The Church attaches great importance to Jesus’ presence at the wedding at Cana. She sees in it the confirmation of the goodness of marriage and the proclamation that thenceforth marriage will be an efficacious sign of Christ’s presence” (CCC, no. 1613).

 

By their marriage, the couple witnesses Christ's spousal love for the Church. One of the Nuptial Blessings in the liturgical celebration of marriage refers to this in saying, "Father, you have made the union of man and wife so holy a mystery that it symbolizes the marriage of Christ and his Church."

 

The Sacrament of Marriage is a covenant, which is more than a contract. Covenant always expresses a relationship between persons. The marriage covenant refers to the relationship between the husband and wife, a permanent union of persons capable of knowing and loving each other and God. The celebration of marriage is also a liturgical act, appropriately held in a public liturgy at church. Catholics are urged to celebrate their marriage within the Eucharistic Liturgy."

 

—From United States Conference of Catholic Bishops

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For Prayer Requests:

 

For all your prayer requests, please call the Rectory at 762-3183 or
send an email to shoffice@shlawrenceburg.org with details.
For names to be published in the bulletin, the person or a relative
or the care-giver should request.