As many of you know, I am a canon lawyer, or canonist, in the Church. At the request of Bishop William P. Callahan, I studied from 2016–2019 at The Catholic University of America in Washington, DC to obtain my canon law license. Canon lawyers are “generalists” in Church law. We have to study all parts of Church law and can practice in any area of the law. While there is no “bar exam” in canon law, there is a comprehensive exam that is its closest equivalent, although it is an oral exam and not written—and is significantly shorter. Three professors of canon law, all doctors in canon law, examine the candidate on everything found in the Church’s Code of Canon Law. There are 1752 canons in the code, many with multiple paragraphs, and anything in them is ‘fair game’ for the examination. The one blessing is that the exam is only one hour long so they can’t go through everything in great detail! It was a somewhat fun and somewhat of a nerve-wracking experience.
 
As you may know, most dioceses have a tribunal (known officially as the “tribunal of the first instance”) that handles, for the most part, petitions for declarations of nullity of marriage (commonly known as annulments). Most canonists spend some time in the tribunal, assisting the diocesan Judicial Vicar in his work, which is what I do as the Adjunct Judicial Vicar—if you stop by my office and my desk is covered in papers and files, it’s usually an annulment case I am working on. A diocesan tribunal is unlike a court in a common law tradition (as our American, secular courts are organized). Church tribunals do not follow the adversarial system; rather, the procedure of a canonical court is more akin to the inquisitorial system, with the judges leading the investigation There are not trials in the same way as you would find in our secular courts.
 
The retired auxiliary bishop of the Archdiocese of Milwaukee, Bishop Richard J. Sklba, once addressed the Canon Law Society of America. In his keynote, he raised the idea that canon lawyers are “structural theologians” of the Church. As a Church, the Sacred Scriptures and the Sacred Liturgy are the main vehicles of our encounters with Christ. Most fields of theology explore and explain what it is that we encounter. Moral theology defines how we live in response to the encounters. Canon Law outlines the parameters of “how” we live as a Church, moving from encounter to encounter. I am happy to serve the Church in this way.
 

A few weeks ago, I wrote in the bulletin about a French priest and author who died in 1982, Father Jean du Cœur de Jésus d’Elbée. As the Church in the United States continues to celebrate a Eucharistic revival and renewal this year, Father d’Elbée wrote beautifully on the Eucharist. He wrote, “…The Host speaks to us. The living silence of the Host preaches a heavenly peace. Jesus expects to find it at least in the hearts of his friends, since it is the heritage which we have received from him. He finds it so seldom!”
 
I love Father d’Elbée’s description of the Eucharist as “speaking to us”—if we believe that the Eucharist is our Lord Jesus Christ, it should speak to us. There is, in fact, a ‘living silence’ in the Eucharist. I am reminded of a story about St. John Vianney. He once encountered an old man staring at the tabernacle in the parish church. St. John Vianney asked the old man what he was doing. The old man looked at his parish priest and explained the heart—and essence—of all prayer in one immortal sentence: “I look at him, and he looks at me.” The Eucharist speaks and preaches to us in ‘living silence.’ We have to be able to listen to that silence, just as the old man did in the parish church of Ars, France. We live in such a noisy and rushed world: we scarcely have time to just sit in the presence of our Eucharistic Lord and listen to Jesus speak to us.
 
Father d’Elbée writes that in the silence, the Host preaches a heavenly peace. This is no ordinary peace, but rather the peace Jesus speaks of in John 14:27: Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid. It is the peace of the Prince of Peace. Because this is a heavenly peace, we should not be troubled or afraid. Even with the chaos and turmoil in our world today, we must follow the Lord’s command to not let our hearts be troubled; and so, we must listen to the “sermon of heavenly peace” from our Lord and pray for that peace which the world cannot give.
 
Father d’Elbée ends by saying that “It is through the hearts of those who love Jesus and whom he has filled with his divine peace, choosing the weak to confound the strong, that Jesus radiates peace in the world. The first way to work for peace in the world is to let Jesus establish it in our souls.” And so that is our marching orders: to love Jesus, to allow ourselves to be filled with his peace, so that Jesus might radiate his peace in our world. Jesus wants to establish peace in our souls—not just any peace, mind you, but that peace which the world cannot give—and then radiate that peace through us out into the world. It’s a tall order, but one that we receive strength to accomplish through the Eucharist. In Dante’s Paradiso, there is a character named Picarda, a nun who had broken her vows but repented and arrived in Paradise, who sums all this up in one memorable line: “In His Will is our peace.”

There is a prayer in the Liturgy of the Hours that has always struck me. The beginning of this prayer goes like this: “Lord, make the peace we pray for a reality: may we live our days in quiet joy….” Not only are we praying for peace (which is always needed in our homes, families, nation, and world), but that we might live our days in quiet joy. That phrase of ‘quiet joy’ has always stopped me: we often think of joy as boisterous and exuberant but joy can be quiet and reflective as well.
 
When we think about what ‘quiet’ means, we often think of little or no noise. We can also think about it in terms like calmness or stillness (the street after a new snowfall). ‘Quiet’ can a sense of not being disturbed by noise or activity (a moment of quiet contemplation) or something enjoyed in peace and relaxation (a quiet cup of tea). Yes, ‘peace and quiet’ really do go together. In fact, our word ‘quiet’ comes from the Latin quiētus meaning ‘at rest, peaceful.’ When we have peace and quiet in our lives and world, we live in a world not disturbed by the noise and activity that can pull us astray. There will always be noise in the world, noise that seeks to distract us from what really matters—and that is why we pray for peace but also that we might live our lives in quiet joy so as to not be disturbed by it all and rather have a calmness in our lives and souls.
 
A French priest and author who died in 1982, Father Jean du Cœur de Jésus d’Elbée, wrote that “we begin our heaven here below in the divine peace Jesus gives us. Our only happiness on earth lies in that. The world shrines the heart without ever filling it. Jesus makes it grow continually and fills it continually.” In order to be happen, therefore, we have to live in the peace of Jesus Christ. There is another pray that I often pray that has a line that goes like this: “O God, give unto thy servants that peace which the world cannot give; that our hearts may be set to obey thy commandments, and also that by thee, we, being defended from the fear of our enemies, may pass our time in rest and quietness….” Father d’Elbée writes that the saints’ faces radiate the peace that Jesus gives us. He says that “it is something calm, serene, like a beautiful lake without ripples.” We can picture in our mind a ‘quiet lake’ smooth as glass.
 
It is our duty, says Father d’Elbée, that we spread this sweet and joyful peace around us. He remarks that we must keep in mind the words of St. Thérèse of Lisieux who remarked that we be “not like judges of peace, but like angels of peace.” In our nation and world so torn by division and strife, it is our duty, however small, to strive to bring the peace and rest of Jesus Christ to those around us. We might be able to solve all the world’s conflicts but we can—daresay must—pray for peace each day. And that peace begins in our hearts. May our prayer be: “Lord, make the peace—which the world cannot give—for which we pray a reality: that we may obey your commandments and live our days in rest and in quiet joy. Amen.”

As you know, a major case item of the Inspired by the Spirit campaign was to renovate the five original 1953 bathrooms in the OLQH rectory. After twelve weeks of construction, the rectory bathrooms are finally completely renovated.
 
Thanks to your ongoing generosity in supporting the Inspired by the Spirit campaign, the renovated rectory bathrooms should last for another 70 years! These renovations were a complete renovation “down to the studs” as they say. All of the “groovy” wall tile and floor tile have been removed, new drywall and vinyl plank flooring installed, as well as all new light fixtures, exhaust fans, and sinks, showers, and toilets. The showers are all walk-in with grab-bars for ease of use. The exhaust fans will be a great addition since there was a great deal of moisture damage in the old bathrooms due to a lack of proper exhaust.
 
It was a long haul for us priests with the construction but three months of disruption for decades of usefulness will be worthwhile for all the priests who will live in the rectory in the future. Thank you again for your generosity.
 
While speaking about the Inspired by the Spirit campaign, I would be remiss not to mention that another major case item that has begun: the replacement of the school windows and renovation the classrooms. This project began as school got out in early June. A number of the windows have already been replaced. The new drop ceilings and LED light fixtures will be installed after the windows are in. A fresh coat of paint will finish off this project. Along with the temperature control system upgrades finished earlier this spring, the school will be in great shape for the new school year. Assumption Catholic Schools is helping pay for 50% of this project.
 
We still have campaign items to complete as time goes on. I’ll keep you updated to the progress. Do not hesitate to let me know if you have any questions or concerns. God bless you all.

Perhaps you are familiar with the book of short essays titled All I Really Need to Know I Learned in Kindergarten by American author Robert Fulghum. It is often quoted in speeches, lectures, and at graduations. If you’re not familiar with the book, in it the author lists kindergarten lessons and explains how the world would be improved if adults adhered to the same basic rules as kindergartners. If you’ve never read it, it’s worth getting a copy.
 
I was sent a parody-of-sorts of Fulghum’s essay called Everything I Need to Know About Life, I Learned from Noah’s Ark. I thought I’d share it with you as I found it entertaining but also true.

1. Don't miss the boat.
2. Remember that we are all in the same boat.
3. Plan ahead. It wasn’t raining when Noah built the Ark.
4. Stay fit. When you’re 600 years old, someone may ask you to do something really big.
5. Don't listen to critics; just get on with the job that needs to be done.
6. Build your future on high ground.
7. For safety’s sake, travel in pairs.
8. Speed isn’t always an advantage. The snails were on board with the cheetahs.
9. When you’re stressed, float a while.
10. Remember, the Ark was built by amateurs; the Titanic by professionals.
11. No matter the storm, when you are with God, there’s always clear skies waiting.

 
Share this with someone in your life and invite them to come to church next week. We’d love to see them with us! God bless you all.

On March 19, 2024, the Solemnity of St. Joseph, our Holy Father Pope Francis accepted the resignation of our diocesan bishop, Bishop William Patrick Callahan. Immediately upon the acceptance of his resignation, Bishop Callahan became the bishop emeritus and the Diocese of La Crosse became a “vacant see” (known in Latin as a sede vacante). However, quite surprisingly, Pope Francis immediately named a successor to Bishop Callahan, Bishop Gerard Battersby, formerly an auxiliary bishop of Detroit, to become La Crosse’s eleventh bishop. Bishop Battersby will be installed on May 20 at the Cathedral in La Crosse.
 
Canon law requests that bishops submit their resignation to the Holy Father when they turn 75. The Holy Father can choose to accept it immediately or wait for a time until it is accepted. Sometimes, due to health reasons, a bishop will submit his resignation early. This is what happened in the case of Bishop Callahan who turns 74 this coming June. What is somewhat unusual is that at the same time Pope Francis accepted Bishop Callahan’s resignation, he also named a new bishop for the diocese. Normally there is a period of “interregnum” where the diocese is vacant and no bishop has been named. In our case, this did not happen. Furthermore, Pope Francis named Bishop Callahan as the Apostolic Administrator of the diocese until Bishop Battersby is installed in May. Bishop Callahan thus will still administer the diocese until Bishop Battersby arrives.
 
Bishop Gerard William Battersby was born on May 15, 1960. He graduated from Wayne State University (Detroit) in 1983 with a Bachelor of Science degree in biology. He entered Sacred Heart Major Seminary in 1993 and received a Master of Divinity Degree in 1998. In 2009, he was assigned to graduate studies at the University of St. Thomas (the Angelicum) in Rome. He also earned a Licentiate in Sacred Theology (STL) in the New Evangelization from the Angelicum through its partnership with Sacred Heart Major Seminary in Detroit.
 
After ordination to the priesthood, he served in parish ministry for ten years. Bishop Battersby then served as director of graduate seminarians and graduate pastoral formation at Sacred Heart Major Seminary, Detroit. In 2011, he was appointed Vice-Rector and Dean of Seminary Formation at Sacred Heart Major Seminary and was ordained to the Episcopacy as an Auxiliary Bishop of Detroit (and Titular Bishop of Eguga) in January 2017.
 
The Diocese of La Crosse looks forward to welcoming Bishop Gerard Battersby on May 20!

Happy Easter! The collect prayer for Easter Sunday Mass states that Jesus has conquered death and unlocked for us the path to eternity. We ask God today that we who keep the solemnity of the Lord’s Resurrection may, through the renewal brought by the Holy Spirit, rise up in the light of life. Please know that I continue to pray for all of you during this Easter Season. Remember that the Season of Easter, also known as Eastertide or Paschaltide, begins on Easter and continues for fifty days. Saint Athanasius, the great fourth century bishop of Alexandria, calls the Easter Season “the great Lord’s Day” and thus the season is celebrated as a single joyful feast of the Lord’s Resurrection. We can now joyfully say, “Alleluia. The Lord is Risen. He is Risen Indeed! Alleluia.”
 
I want to take this opportunity to update you all on some projects at the parish:
 
Pictorial Directory—After a number of back-and-forth communications with the directory company to fix errors in the proof copies of the parish directory, it is finally at the printer. We wanted to make sure all the errors were corrected before it was printed. I hope no errors snuck in but I apologize if they did! We should have it available in several weeks. It looks great!
 
Rectory Bathrooms—Bright and early on Monday, March 18th, Altmann Construction arrived to begin the renovation of the rectory’s five, original 1953 bathrooms. There was a delay in the start of the project due to some materials on backorder. You’ll remember this was a campaign item from our parish’s Inspired by the Spirit campaign. Thank you for your continued generosity with this campaign. When the bathrooms are finished, we will print some photos in the bulletin.
 
HVAC Temperature Controls—The majority of the installation of the temperature control project is completed. We are now working with the mechanical company to make sure all the mechanical components are in working order. We have much better control of the whole HVAC system in the building and are working to tweak the programming to make sure everyone is comfortable. There is a definitely a learning curve!
 
School Windows—The documents for the new school windows, ceilings, and lights are at the diocese awaiting approval. The goal is to begin this major project as soon as school is out for the summer. You’ll remember this also was a campaign item from our parish’s Inspired by the Spirit campaign. Assumption Catholic Schools is paying for half of this project.
 
Basement Renovation—The parish is awaiting proposals for the renovation of the basement area under the church. The goal is to begin this project in Winter 2024.
 
If you have any questions or concerns, please do not hesitate to ask me. Happy Easter! May God bless you and your loved ones!

The English term ‘Lent’ comes from an Anglo-Saxon word that means ‘Spring’ since the Season of Lent falls during the Spring season. In Latin, Lent is called Quadragesima which means ‘fortieth day’ and tells us of the great forty day fast that Christians undertake during the Season of Lent. The Code of Canon Law classifies the Season of Lent as a penitential season and thus Christians throughout the Season of Lent spend time in preparation for the coming Easter celebration through prayer, penance, repentance, almsgiving, and self-denial, such as through fasting from food and abstaining from meat.
 
The three great pillars of Lent are prayer, fasting, and almsgiving. Each of these three pillars is like one leg of a three-legged stool: all must be in place for a fruitful Lent or a sturdy stool. The Lenten pillar of prayer can be practiced in many different ways: through the Stations of the Cross, attending daily Mass, spending time in adoration of the Blessed Sacrament, or by joining one of the Lenten study or prayer groups at local parishes. You may also want to read and pray with the so-called seven penitential psalms: psalms 6, 32, 38, 51, 102, 130, and 143 or by reading the Passion Narrative in the Gospels, the final chapters of the Gospels that tell the story of Jesus’ passion, death, and Resurrection. Participation in the Sacrament of Penance is highly encouraged for all during the Season of Lent.
 
The Code of Canon Law requires fasting only on Ash Wednesday and Good Friday. Complete abstinence from meat is required on Ash Wednesday and on all Fridays of Lent, including Good Friday. Why do we fast? Christians fast during Lent to imitate Christ as he fasted for forty days and forty nights in the desert and also to order the bodily desires under the higher powers of the soul: the intellect and will. It is within this pillar of Lent where “giving up” something for Lent comes into play—we order our physical desires under the control of reason through fasting and sacrifice and order our reason under the power of God. St. Leo the Great tells us: Let us use fasting to make up for what we have lost by despising others. Let us offer our souls in sacrifice by means of fasting.
 
Almsgiving means supporting the Church and our neighbor financially, as well as with our time and talents. There are many opportunities to give financially to the poor and needy in Lent, through the Church and other organizations. Volunteering at local organizations whose mission is to help the poor can also be a part of almsgiving. The old 1907 Catholic Encyclopedia admonishes us: Almsgiving should be discreet, so as to reach deserving individuals or families; prompt, so as to warrant opportuneness; secret and humble; cheerful; and abundant. St. Leo the Great also tell us, concerning almsgiving: The giver of alms should be free from anxiety and full of joy. His gain will be greatest when he keeps back least for himself. While Lent may be a season of penitence, it, as the English name suggests, is a season of spring: a season of new life and growth where we Christians grow in grace, even through the “night” of our penance and self-denial.

Some of you have heard that I have been elected to the diocesan Presbyteral Council. This council is a group of priests which, representing all the priests in the diocese, is like a senate of the bishop and assists the bishop in the governance of the diocese to promote as much as possible the pastoral good of the people of God entrusted to him. At our first meeting, I was elected chairman of the council. Additionally, I was named to the diocesan College of Consultors. This group of priests is a consultative body that the bishop must consult primarily regarding matters of major financial importance. Moreover, if the diocese becomes vacant, it is the responsibility of the College of Consultors to elect a priest who will govern the diocese until a bishop is appointed. These appointments do not change my assignment here at Our Lady, other than more diocesan meetings that I must attend.

A few weeks ago, our Director of Religious Formation, Rebecca Zalar wrote about the question of when does Mass actually end. A similar question is often raised: how much of Mass must I attend to fulfill my obligation? I believe this is the wrong question but I’ll get to that in a moment. First, we have to see what the church asks of us. Canon 1247 of the Code of Canon Law is the relevant law, which states, “On Sundays and other holy days of obligation, the faithful are obliged to participate in the Mass.” This is simple and straightforward: we must attend Mass on Sundays and other holy days of obligation. Nonetheless, what does “participate in the Mass” really mean?
 
Sometimes people bring up that they were taught that you had to be at Mass for the Gospel, or when the chalice veil was removed, or through Holy Communion for it to “count.” The fact is the church has never definitely said what “counts” as participating in Mass to fulfill one’s obligation. Moral theologians over the years have given their thoughts but the church has never officially stated anything. And this is why I stated I think people are asking the wrong question.
 
We shouldn’t be minimalists in our religious practice. We shouldn’t ask about “how much of the Mass fulfills my obligation” because we should earnestly try to be at the entire Mass on every Sunday (or Saturday evening) and holy day of obligation. A well-known priest, Fr. John Zuhlsdorf, writes, “if you are late for Mass through no fault of your own, and there is no other way to fulfill your Sunday or holy day obligation, you have nevertheless done your best. If you are late through your own fault, that is another matter.” This cuts to the heart: Missing the first part of Mass because your child got sick just as you were leaving the house is different than missing the first part of Mass because you left the house late because you were in the middle of a good TV show. Unexpected things come up with illness, weather, trains, etc. and you should try to do your best. If you’re late to Mass through your own fault, that’s a different story.
 
I should also mention that reception of Holy Communion is not a required part of attending Mass. I think people do not always understand this. Fr. Zuhlsdorf writes, “Reception of Communion is not the mark of having fulfilled your Mass obligation. You are still obliged to go to Sunday Mass even if you know you cannot receive Communion. Communion is not the same as getting your parking ticket validated at the restaurant.” The law states we must attend Mass, not that we must receive Holy Communion. There is law that states we must receive Holy Communion once a year, but that’s a topic for a different day.
 
In the end, I ask that you adjust your way of thinking if you’re questioning “how late can I be to Mass for it to still count.” Rather, ask “why am I am late to Mass (or why I am leaving early): can it be helped? Is it through no fault of my own or is it through my fault?” This will help answer the question. Sure, it would be easier if the church said you need to be at Mass from such-and-such a point onward, but that can make us minimalists and we don’t want to be minimalists in our worship. God deserves more than that.