In August, the Catechists and I came together for our annual August meeting. It was at that meeting that we discussed how can we take the faith that is taught and learned in the PSR sessions, and put that faith into action. From that discussion, the Service elements for this year became a reality. Presently we have completed two service projects: the FOR THE TROOPS letter campaign, where over 100 letters were sent to the troops oversees and the TOYS FOR TOTS foundation, where over 100 toys and over $200 were given to the local Toys for Tots program. In January we were able to donate over 100 pairs of gloves, hats and scarves to the Salvation Army. I wish everyone of the children could have seen the surprise and heard the appreciation that was stated when these were dropped off!!
It has been a humbling experience to see the young people of our parish contribute to others.

Schedule for Upcoming Service Projects

Sunday Session - January 8th [Mini- Family Session - "Gifts to Share"] Wednesday Session - January 11th [7/8th Level Leads Prayer/Service Project]	Hats, Gloves and Scarves Sunday Letter Hats, Gloves and Scarves Wednesday Letter
Sunday Session - February 19th [Mini-Family Session "Diving into Lent"]	Food Bank Letter
Wednesday Session - March 14th [Family Session "Opening the Easter Egg"] *NOTE: Session date change! Sunday Session - March 18th [Full-Family Session "Opening the Easter Egg]	Food Bank/Non-Food Bank Non-food Bank
Sunday Session - May 13th ["Minute-to-Win-It" Family Session] Wednesday Session - May 9th ["Minute-to-Win-It" Family Session]	Humane Society

Sunday Session
~ Mini-Family Sessions are for all families to begin sessions together in the Gathering Space, then to break-out into age groups [children go with Catechists and Adults stay in Gathering Space].
~ Family Sessions are for all families to grow and learn together in community. The family session always includes a light breakfast.
Wednesday Session
~ All Sessions begin with prayer in the Gathering Space and each week a different level will lead the prayer. Occasionally, a service project will be included.
~ Family Sessions are for all families to grow and learn together in community. This is a time for all families to share food and fellowship together. On Weds, MARCH 14th [note: date change] we ask that families with last names beginning with A-M please bring a MAIN DISH and families with last names beginning with N-Z to please bring a side dish/dessert to share. For the final Family Session on Weds, May 9th, A-M families will share side dishes/desserts and N-Z families will share main dishes!

Diocese of Toledo, Ohio * Curriculum Guide * Revised April 2005

In Grade 8, students will …

• Use the principles of Catholic Social Teaching in everyday life
• Know the Catholic Church’s teaching about current social justice issues based on various Church documents
• Understand the relationship between Christianity and Judaism
• Know the term Magisterium.
• Cite some heresies in the history of the Catholic Church and how they originated
• Be familiar with the various Eastern churches in union with the Roman Catholic Church
• Know some non-Catholic denominations and how they originated
• Know the history of America as a missionary country
• Name some modern-day martyrs
• Understand some aspects of the major non-Christian religions
• Know the form and function of the seven sacraments

In Grade 7, students will …

• Know that Jesus is fully human and fully divine
• Know the meaning of the term “Paschal Mystery”
• Realize that they are temples of the Holy Spirit
• Know the two Marian dogmas: Immaculate Conception and Virgin Birth
• Know the four Cardinal Virtues
• Understand that the values of society are often contrary to the values of Jesus.
• Know the steps needed to inform their conscience
• Know the meaning of the Beatitudes
• Know the three moral determinants
• Differentiate between “literary form” and literal meaning of Scripture
• Know the major divisions, events, places, people, and teachings of the New Testament
• Know some differences among the four Gospel accounts
• Know the various parts of the Mass and how some parts are modified during the Liturgical Year
• Be familiar with the structure of the Liturgy of the Hours

In Grade 6, students will …

• Know that the primary principle of Catholic Social Teaching is “The Life and Dignity of the Human Person”
• Know the six other principles of Catholic Social Teaching
• Be familiar with saints and holy people who exemplify the seven principles of Catholic Social Teaching
• Implement some of the principles in their own lives
• Know that the mystery of the Trinity is the central mystery of the Christian faith
• List some attributes of God
• Know that Jesus is both God and man and is the fulfillment of the Old Testament covenant
• Have some idea of the concepts of death, heaven, hell, and purgatory
• Realize that the basic principle of morality is to do good and avoid evil
• Learn to act morally and live a virtuous life because they have God’s life, (Grace) within them
• Recognize qualities of saintliness in those living today
• Differentiate between “literary form” and literal meaning of Scripture
• Know the major divisions, events, places, people, and lessons of the Old Testament
• Know the church’s definition of “Tradition”

In Grade 5, students will …

• Understand the Church as a sign of Christ’s presence among us
• Know the role of bishops and archbishops in the church
• Know the Laws/Precepts of the Church
• Know what a martyr is and the lives of some martyrs
• Know what ecumenism is
• Be familiar with the Toledo Diocesan Mission of Accompaniment in Zimbabwe and the universal call to spread the Gospel
• Understand how people enter the Church through the RCIA
• Deepen their understanding of each of the Sacraments, their signs, symbols, and meanings
• Realize that their Baptismal vows are a call to holiness
• Know that some women and men take special vows as a fulfillment of their Baptismal vows; these are sisters, brothers, and priests
• Know the names of some religious communities
• Know the vestments, articles, liturgical roles, postures, etc., used during Mass
• Deepen their knowledge of the Liturgical Year
• Experience prayers of praise, thanksgiving, petition and sorrow, and realize the differences among them
• Know the mysteries of the Rosary and the Stations of the Cross

In Grade 4, students will …

• Know the seven principles of Catholic Social Teaching
• Give examples of people who lived these principles
• Apply some of these principles to their own lives
• Realize that they are called to live a virtuous life
• Know that the Theological Virtues are foundations for moral living
• Know how to use their conscience to make correct moral decisions
• Know the following moral guides: the Two Great Commandments, the Ten
• Commandments, the Beatitudes, the Corporal and Spiritual Works of Mercy, and the authority of the Church
• Know the major divisions of the Bible, and where to locate the books of the Bible
• Relate some of the stories of the Bible
• Know the Infancy Narratives, some parables, miracles, some events in the Acts of the Apostles, and an overview of the Epistles
• Use scripture as a basis for prayer and reflection
• Locate significant biblical cities on a map

In Grade 3, students will …

• Know that the Church is one, holy, catholic, and apostolic
• Realize that they are part of the Toledo Diocese
• Know the meaning of the term “Trinity”
• Know the meaning of the term “Incarnation”
• Realize that Mary is the Mother of God and our model of faith
• Know the terms “Immaculate Conception” and “Annunciation”
• Know about saints and angels
• Name the three categories of Sacraments
• Know the two principal parts of the Mass
• Understand more about each part of the Mass and how to participate
• Be familiar with the various seasons and colors of the Liturgical Year
• Our Father, Hail Mary, Glory Be, and the Apostles’ Creed; and experience
• praying the Rosary and the Stations of the Cross

In Grade 2, students will …

• Cherish life as a gift from God
• Know that all people and creation deserve respect
• Know that God gives us the freedom to choose
• Know that we are responsible for our choices and their consequences
• Define “virtue” as “a good habit” and know that we are called to live virtuous lives
• Define sin as a selfish or unloving choice
• Understand that our conscience helps us know what is right or wrong
• Know the word “Sacrament” and name the seven Sacraments
• Understand the essentials of the Sacrament of Reconciliation
• Recite an Act of Contrition.
• Know more about the meaning of, and how to participate at, Mass
• Know that the bread and wine at Mass become the body and blood of Jesus
• Prepare to receive Jesus in Holy Communion for the first time
• Know that the Bible is the word of God speaking to us today
• Name the four Gospels

In Grade 1, students will …

• Know that the Church is God’s family
• Name their parish, their pastor, and the Pope
• Realize that God created the world and is always with us
• Know that Jesus is the Son of God who saved us and is a model for us
• Know that the Holy Spirit was sent by God on Pentecost
• Be familiar with the symbols of Baptism and what they mean
• Realize that Baptism gives us new life in Christ
• Know that the Bible is the Word of God speaking to us today
• Be familiar with some stories and people from the Bible
• Know that God speaks through His word read at Mass
• Know that the second part of the Mass prepares us to receive Jesus in Holy Communion
• Be familiar with the seasons of Advent, Christmas, Lent, and Easter
• Pray the Our Father and Hail Mary, know what the rosary looks like, and experience praying the Stations of the Cross

In Kindergarten, students will …

• Realize that God is good, made each of us special, and loves us
• Know that Jesus died for us and rose on Easter
• Understand that Mary is the Mother of Jesus and our mother
• Know that Baptism is the way we become members of God’s family, the Church
• Express sorrow for unloving choices and realize that Jesus forgives us
• Realize that the Bible is a holy book about God and God’s people
• Know some people and some stories from the Bible
• Understand that Mass is the most important way we worship God
• Describe prayer as talking and listening to God
• Sign of the Cross, a form of Grace before and after Meals, and know where the Stations of the Cross are located in the church

At Home with Our Faith
www.homefaith.wordpress.com

Gospel Weeklie:
www.pflaum.com

Magazine and Daily Blog of Catholic Living:
www.faithandfamilylive.com/

Catholic Online News:
www.catholic.org

A how to for integrating God into daily family life through prayer and other activities:
www.loyolapress.com/catholic-family.htm

Celebrating Catholic Motherhood:
www.catholicmom.com

Faith First for Families:
www.faithfirst.com/html/family/family

American Catholic is for Catholics, all Christians, and Seekers:
www.americancatholic.org

A blog designed to enhance faith development of the Catholic Family:
www.catholicfamilyfaith.com

A source for everyday wisdom from real Catholic parents:
www.homefaith.wordpress.com

Word on Fire Catholic Ministries:
www.wordonfire.org

United States Catholic Conference of Bishops:
www.usccb.org

Catechism of the Catholic Church:
http://www.vatican.va/archive/catechism/ccc_toc.htm

A Decree of Invalidity is the official name for what many Catholics commonly call an “annulment.” The Decree of Invalidity declares that in a particular marriage an element essential to sacramental marriage was missing at the time of consent (ie, at the time of marriage). Because of this defect the marriage in question was never actually a marriage as understood by Church law. As a result, the persons who were parties to the initial bond are free to marry in the Catholic Church. A Decree of Invalidity does not claim that there never was a civil marriage. It does not assume ill will on the part of either party when they entered marriage and does not declare who is to blame or who is at fault for a defect which renders a marriage invalid. It does not in any way affect the status of children born during the marriage.

Some marriages may be declared invalid because the marriage was not consummated, or because one or both partners did not follow Church law in attempting to marry. Such cases would include a Catholic who, without approval, enters a marriage that is not witnessed by a priest or deacon, or a person who enters marriage with a partner who was previously married and was not free to marry. In other cases, a presumably valid marriage must be proven invalid due to the absence of certain necessary qualities in one or both partners. The “grounds” (or reasons) for invalidity include:

• Lack of Discretion. One or both partners may have failed to exercise sufficient discretion, foresight or judgment due to inexperience, youth, immaturity or pressure at the time of marriage.
• Inability to Assume the Obligations of Marriage. One or both partners may not have been able to assume the obligations and responsibilities of marriage due to psychological problems, chemical dependency, serious personality disorders or mental illness.
• An Attempt to Deceive (“Simulation” ). One or both partners may have entered the marriage without honestly intending to honor the expectations of fidelity, permanence, right to children, or to marry as the church understands marriage.
• Misunderstanding or Error. One or both partners may not have fully understood how the Catholic Church understands marriage, or may have misunderstood their own or their partner's ability to live that kind of marriage.

Step 1) The process leading up to a Decree of Invalidity begins when a Petitioner (the person who requests the Decree) visits with a parish minister and explains why he or she thinks there is reason for a declaration of invalidity. The parish minister will help the Petitioner complete the Petition, which contains background information and a brief description of the reasons for a declaration of invalidity. This Petition is submitted to the Tribunal, a church court at the diocesan level.

Step 2) If the Tribunal determines that it has judicial competence to hear the case, it notifies the Petitioner and the former spouse (the Respondent) that the petition has been accepted. (As a matter of justice, Church law provides that the Respondent has a right to be informed and to participate in each step of the process.)

Step 3) The parish minister helps the Petitioner prepare his/her Testimony, which is in the form of a questionnaire. The Respondent is asked to complete a similar questionnaire with the assistance of a parish minister in his/her geographical area. Each party is asked to name at least three Witnesses who knew them before or at the time the wedding took place. The Tribunal contacts these witnesses by mail when the case is ready for active consideration. The Tribunal may also request records of counseling or treatment for mental or emotional problems or chemical dependency.

Step 4) When all evidence is collected, the Defender of the Bond gives an opinion on whether there is enough evidence and whether the proper procedures have been followed; a Judge studies the evidence, makes a decision and writes a Sentence. A Decree of Invalidity granted by the First Instance Court must be reviewed by a Second Instance Court in another diocese before it takes effect.

It is not possible to petition for a Decree of Invalidity until a civil divorce has been finalized. After that, it depends upon the individual(s) involved. Some persons choose to petition for a Decree relatively soon after the divorce. This is helpful because witnesses are more readily available and because the process of obtaining a Decree can be part of the individual's healing process. In some cases, a Decree of Invalidity brings closure to the previous marriage and enables an individual to "move on." Other persons prefer to wait until the pain of the divorce experience subsides and/or they are interested in the possibility of remarriage. There are two dangers to waiting too long: one is that witnesses to the first marriage may be more difficult to contact or may have more difficulty remembering information which would favor the Decree; the second is the possibility that re-marriage will have to be postponed until the Decree process is completed.

The present cost for a full formal case in the Diocese of Toledo is currently $250.00. This amount represents only a portion of the full costs ($800) of processing each case. The Petitioner is responsible for the fees involved in a Petition for a Decree of Invalidity. If a professional evaluation is required, an additional fee is assigned to the party for whom it is required. However, no person is ever denied the services of the Tribunal for lack of their ability to pay and ability to pay in no way affects the outcome of the case.

The Decree of Invalidity addresses the sacramental nature of the marriage, not its status under civil law, so the legal status of children is not affected by a Decree of Invalidity. Church law specifically protects the rights and status of children.

For more information: www.toledodiocese.org/index.php/tribunal

A special word of thanks to Dave Cushing at Waterloo Catholic Parishes

Many Catholics, including separated and divorced Catholics themselves, are confused or misinformed about the status of divorced persons in the Catholic Church. As a result of this confusion or misinformation, many divorced Catholics fail to participate as fully as they can in the spiritual and sacramental life of the Church, and many Catholic communities fail to welcome and embrace divorced Catholics as fully as they should.
If you are a separated or divorced Catholic, the first thing you should know is that divorced Catholics are not excommunicated from the Church.

• A Catholic who is divorced and not remarried is a Catholic in good standing, and is entitled to participate fully in the spiritual and sacramental life of the Catholic faith community.
• A Catholic who is divorced and remarried without a Declaration of Invalidity (an annulment) is still a member of the Church and is entitled to participate in a limited way in the spiritual and sacramental life of the Church.

Much of the confusion about the status of separated and divorced persons in the Church arises from the fact that the Catholic Church places a high value on sacramental marriage and interprets Jesus' injunction against divorce and remarriage very strictly (cf. Mark 10:6-12, Luke 16:18). According to Catholic teaching, marriage is an intimate, exclusive, and permanent partnership of a woman and a man, which exists both for the good of the spouses and for the procreation and upbringing of children.
The Church teaches that a sacramentally valid marriage cannot be terminated except by a spouse's death. According to the Catechism of the Catholic Church, divorce is, objectively, an offense against the natural law; it “introduces disorder into the family and into society” and “brings grave harm to the deserted spouse [and] to children traumatized by the separation of their parents” (cf.#1644; 2384-85).

Although at one time divorced Catholics were excommunicated, today the Church recognizes that, subjectively, in some cases a married couple may have no reasonable alternative to separation and divorce. According to the Church's Code of Canon Law, a couple may be forced to separate and seek a divorce when circumstances are such that they cause “serious danger of spirit or body to the spouse or the children, or otherwise render common life too hard” (cf. #1153.1).

According to the U.S. Catechism for Adults, “The Church's fidelity to Christ's teaching on marriage and against divorce does not imply insensitivity to the pain of the persons facing these unhappy situations. When divorce is the only possible recourse, the Church offers her support to those involved and encourages them to remain close to the Lord through frequent reception of the Sacraments, especially the Holy Eucharist. In the case of those who have divorced civilly and remarried, even though the Church considers the second marriage invalid, she does not want these Catholics to be alienated from her.” (# II.21).

In their Pastoral Message to Families, Follow the Way of Love, the U.S. bishops assured divorced persons that “relationships and circumstances within your family may have changed, but God's love for you is ever present and does not come to an end." "There is a home for you within our parishes and communities of faith,” the bishops wrote.

The following guidelines apply as a general rule. If you are a divorced Catholic you should talk with a pastor or pastoral minister about your specific circumstances.
Catholics who are separated or divorced but not remarried are members in good standing of the Catholic church. They are free to participate fully in the life of the Catholic faith community.
For example, if you are divorced but not remarried, you may...

• attend Mass and receive Holy Communion unless otherwise impaired by mortal sin.
• celebrate the other sacraments (except Marriage or Holy Orders).
• have a Catholic funeral and be buried in a Catholic cemetery.
• serve as a baptism sponsor (Godparent), Confirmation sponsor or as an official witness to Christian marriage.
• serve as a liturgical minister, such as lector, extraordinary communion minister, hospitality minister, musician or cantor.
• hold leadership positions on the pastoral council or parish committees and boards.
• have your children baptized and enroll them in a Catholic school or religious education program.
• serve as a catechist in a religious education program or as a teacher in a Catholic school.

Catholics who are divorced and whose previous marriage has been annulled by a Declaration of Invalidity are free to celebrate the sacrament of Marriage or Holy Orders.
Catholics who are divorced and remarried, and whose previous marriage has not been annulled by a Decree of Invalidity, are considered members of the Church living in an irregular (or invalid) marriage. They are free to participate in some but not all aspects of the Catholic faith community.
For example, if you are divorced and remarried without a Decree of Invalidity (annulment), you may...

• attend Mass, but not receive Holy Communion.
• participate in communal celebrations of Reconciliation and, if you wish, visit privately with a priest in Confession about your spiritual life or your status in the Church.
• celebrate the Sacrament of Anointing of the Sick when in danger of death.
• have a Catholic funeral and be buried in a Catholic cemetery.
• participate in the public spiritual and social life of the parish, but not serve in public ministries or leadership positions.
• have your children baptized and enrolled in Catholic school or religious education program.
• serve as an official witness at a Catholic marriage, but not as a catechist, teacher, baptism sponsor (Godparent) or Confirmation sponsor.

Non-Catholics who are divorced and remarried without a Decree of Invalidity (annulment – Link to Ministry page: annulment) may enroll in the Rites of Christian Initiation, but may not be baptized or make a profession of faith in the Catholic Church until their previous marriage has been annulled by a Declaration of Invalidity.

Divorce is a traumatic personal experience under any circumstances. It is all the more difficult when it is unexpected or unwanted, if children are involved, or if the partners are people of faith who took seriously their commitment to be faithful “for better or worse...until death do us part.”

Divorce shatters dreams and betrays expectations; in many cases it destroys in a seemingly short time what a couple has worked years to establish and maintain. The wrenching personal tragedy of divorce creates a wide variety of powerful and sometimes conflicting emotions, including relief, anger, fear, and guilt. In addition to the practical challenges which accompany a divorce, the apparent failure of a marriage often raises serious issues of self-confidence, self-respect, and self-esteem.

For people of faith, a divorce may also raise serious questions of a spiritual nature: doubts about God’s faithfulness, the value of religious faith, the efficacy of prayer, or the sincerity of the church community. While some individuals find comfort and courage in their religious convictions following a divorce, others feel betrayed or embarrassed by their faith or the church and some are tempted to abandon active participation in a faith community.

If you are a person of faith confronting the devastating results of a current or past divorce, remember that faith is never a guarantee that bad things will not happen, even though we are sometimes taught to believe that it is. In fact, faith is the conviction that all will eventually be well, no matter what happens. Faith is what enables us to respond with determination and hope when we experience painful, inexplicable and unwelcome personal tragedies like divorce.
If you are a person of faith who is struggling spiritually because of a divorce, here are some general suggestions which you might find helpful:

• Continue to pray, even if it means changing when, how or why you pray. In the immediate aftermath of a traumatic experience, many people lose the will or the ability to actually “say” prayers. This is a time for developing a new way to pray by sitting quietly and letting God speak to you. Be attentive to the various ways, occasions, and circumstances in which you might be hearing God's voice for the first time. Some people keep a journal during difficult times to record thoughts, feelings and impressions which might reveal God's presence and direction in their lives. Others discover the value of joining a prayer group or using a prescribed form of prayer such as the daily Liturgy of the Hours, the rosary or centering prayer.
• Continue to participate as fully as possible in the spiritual and sacramental life of the faith community, even if it means finding a new parish where you are comfortable. In some cases, divorced persons find it difficult to remain actively involved in a parish community if they feel other Catholics are judging them for their marital "failure." In other cases, divorced persons find it difficult to feel at home in a faith community where people around them seem completely unaware or unconcerned about their personal suffering. It is helpful to remember in either case that most members of the faith community have (or eventually will) suffer painful disappointments, losses and failures in their own lives. They may be unsure of what to say or do to acknowledge your personal situation, but their continued presence in the faith community is a reminder that our shared faith helps all of us survive devastating traumas like divorce.
• Continue to value your association with the Catholic Church, even if it means altering your perception of Church authority. At some level, most of us think of the institutional Church as a kind of "super parent." We expect Church authorities to enforce church rules and punish people who break them, but we resent authority when it seems unresponsive to our personal situation. Although divorced Catholics may feel that they are being unfairly penalized by Church authorities (or, on the other hand, that an ex-spouse is not being sufficiently punished), it may be helpful to remember that it is the Church's responsibility to hold out to us behavior which most fully reflects the ideals of the Gospel. At the same time, Church authorities realize that we are all human, and sinful, and we all fall short of Gospel ideals in many aspects of our life. As Pope John XXIII said, "Nowadays,...the Spouse of Christ prefers to make use of the medicine of mercy rather than that of severity. She considers that she meets the needs of the present day by demonstrating the validity of her teaching rather than by condemnations.... [T]he Catholic Church... desires to show herself to be the loving mother of all, benign, patient, full of mercy and goodness..." [Opening Address to the Second Vatican Council, 1962].
• Continue to seek the support and advice of good friends, a trusted personal confidant, or a wise spiritual director, even if it means stepping outside your normal ‘comfort zone.’

No one knows the pain of divorce better than people who have experienced divorce, so individuals or support groups of divorce survivors are an important and valuable resource. So are good friends, although they may sometimes feel torn by conflicting loyalties and reluctant to help if they were friends of both spouses. If you are troubled about spiritual questions related to your marriage or divorce, it is important to find a spiritual director, pastor or pastoral staff person in whom you can confide and whose advice you trust.

Although divorce may change your understanding of faith, your relationship to God, or your relationship to the Church, it can become an opportunity for an even deeper, more enduring spiritual life. As in most matters related to faith, the real challenge is to learn to grow.

What is the Official Name for an Annulment?

A Decree of Invalidity is the official name for what many Catholics commonly call an “annulment.”
The Decree of Invalidity declares that in a particular marriage an element essential to sacramental marriage was missing at the time of consent (ie, at the time of marriage). Because of this defect the marriage in question was never actually a marriage as understood by Church law. As a result, the persons who were parties to the initial bond are free to marry in the Catholic Church.
A Decree of Invalidity does not claim that there never was a civil marriage. It does not assume ill will on the part of either party when they entered marriage and does not declare who is to blame or who is at fault for a defect which renders a marriage invalid. It does not in any way affect the status of children born during the marriage.

What Are Grounds for an Annulment?

Some marriages may be declared invalid because the marriage was not consummated, or because one or both partners did not follow Church law in attempting to marry. Such cases would include a Catholic who, without approval, enters a marriage that is not witnessed by a priest or deacon, or a person who enters marriage with a partner who was previously married and was not free to marry.
In other cases, a presumably valid marriage must be proven invalid due to the absence of certain necessary qualities in one or both partners. The “grounds” (or reasons) for invalidity include:

• Lack of Discretion. One or both partners may have failed to exercise sufficient discretion, foresight or judgment due to inexperience, youth, immaturity or pressure at the time of marriage.
• Inability to Assume the Obligations of Marriage. One or both partners may not have been able to assume the obligations and responsibilities of marriage due to psychological problems, chemical dependency, serious personality disorders or mental illness.
• An Attempt to Deceive (“Simulation” ). One or both partners may have entered the marriage without honestly intending to honor the expectations of fidelity, permanence, right to children, or to marry as the church understands marriage.
• Misunderstanding or Error. One or both partners may not have fully understood how the Catholic Church understands marriage, or may have misunderstood their own or their partner's ability to live that kind of marriage.
• Lack of Freedom. One or both partners may have been unable to exercise the personal freedom necessary to enter into marriage due to conditions such as force, grave fear, or fraud at the time of marriage.

How Does One Obtain an Annulment?

Step 1) The process leading up to a Decree of Invalidity begins when a Petitioner (the person who requests the Decree) visits with a parish minister and explains why he or she thinks there is reason for a declaration of invalidity. The parish minister will help the Petitioner complete the Petition, which contains background information and a brief description of the reasons for a declaration of invalidity. This Petition is submitted to the Tribunal, a church court at the diocesan level.
Step 2) If the Tribunal determines that it has judicial competence to hear the case, it notifies the Petitioner and the former spouse (the Respondent) that the petition has been accepted. (As a matter of justice, Church law provides that the Respondent has a right to be informed and to participate in each step of the process.)
Step 3) The parish minister helps the Petitioner prepare his/her Testimony, which is in the form of a questionnaire. The Respondent is asked to complete a similar questionnaire with the assistance of a parish minister in his/her geographical area. Each party is asked to name at least three Witnesses who knew them before or at the time the wedding took place. The Tribunal contacts these witnesses by mail when the case is ready for active consideration. The Tribunal may also request records of counseling or treatment for mental or emotional problems or chemical dependency.
Step 4) When all evidence is collected, the Defender of the Bond gives an opinion on whether there is enough evidence and whether the proper procedures have been followed; a Judge studies the evidence, makes a decision and writes a Sentence. A Decree of Invalidity granted by the First Instance Court must be reviewed by a Second Instance Court in another diocese before it takes effect.
Step 5) When the Decree of Invalidity is approved, the Petitioner and the Respondent are notified; so are the churches where the partners were baptized and the church where the marriage took place.

When Should You Petition for an Annulment?

It is not possible to petition for a Decree of Invalidity until a civil divorce has been finalized. After that, it depends upon the individual(s) involved.
Some persons choose to petition for a Decree relatively soon after the divorce. This is helpful because witnesses are more readily available and because the process of obtaining a Decree can be part of the individual's healing process. In some cases, a Decree of Invalidity brings closure to the previous marriage and enables an individual to "move on."
Other persons prefer to wait until the pain of the divorce experience subsides and/or they are interested in the possibility of remarriage. There are two dangers to waiting too long: one is that witnesses to the first marriage may be more difficult to contact or may have more difficulty remembering information which would favor the Decree; the second is the possibility that re-marriage will have to be postponed until the Decree process is completed.

What Is the Cost of an Annulment?

The present cost for a full formal case in the Diocese of Toledo is currently $250.00. This amount represents only a portion of the full costs ($800) of processing each case. The Petitioner is responsible for the fees involved in a Petition for a Decree of Invalidity. If a professional evaluation is required, an additional fee is assigned to the party for whom it is required. However, no person is ever denied the services of the Tribunal for lack of their ability to pay and ability to pay in no way affects the outcome of the case.

What Effect Does an Annulment Have on Children?

The Decree of Invalidity addresses the sacramental nature of the marriage, not its status under civil law, so the legal status of children is not affected by a Decree of Invalidity. Church law specifically protects the rights and status of children.

The Staff at St. Paul parish are eager to encourage and support our sisters and brothers who are separated, divorced or remarried.
We offer a variety of opportunities for Catholics who are seeking spiritual and emotional healing following a divorce and for those interested in participating as fully as possible in the spiritual and sacramental life of the Catholic faith community. These include:

• An opportunity to explore the possibility of seeking a Decree of Invalidity.
• Private spiritual or personal counseling.
• Continuing opportunities for adult faith formation, education and spiritual growth.

If you or someone you know is a divorced Catholic who is interested in discussing their relationship to, or participation in, the Catholic Church, please call 419-668-6044 and ask for Fr. Frank Kehres, Fr. Eric Mueller or Pat Krause.

For more information: http://www.americancatholic.org/Newsletters/EDC/ag0209.asp

A special word of thanks to Dave Cushing at Waterloo Catholic Parishes

In case of grave illness . . .

1514 The Anointing of the Sick "is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived."[129]
1515 If a sick person who received this anointing recovers his health, he can in the case of another grave illness receive this sacrament again. If during the same illness the person's condition becomes more serious, the sacrament may be repeated. It is fitting to receive the Anointing of the Sick just prior to a serious operation. The same holds for the elderly whose frailty becomes more pronounced.

" . . . let him call for the presbyters of the Church"

1516 Only priests (bishops and presbyters) are ministers of the Anointing of the Sick.[130] It is the duty of pastors to instruct the faithful on the benefits of this sacrament. The faithful should encourage the sick to call for a priest to receive this sacrament. The sick should prepare themselves to receive it with good dispositions, 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.

1517 Like all the sacraments the Anointing of the Sick is a liturgical and communal celebration,[131] whether it takes place in the family home, a hospital or church, for a single sick person or a whole group of sick persons. It is very fitting to celebrate it within the Eucharist, the memorial of the Lord's Passover. If circumstances suggest it, the celebration of the sacrament can be preceded by the sacrament of Penance and followed by the sacrament of the Eucharist. As the sacrament of Christ's Passover the Eucharist should always be the last sacrament of the earthly journey, the "viaticum" for "passing over" to eternal life.

1518 Word and sacrament form an indivisible whole. The Liturgy of the Word, preceded by an act of repentance, opens the celebration. The words of Christ, the witness of the apostles, awaken the faith of the sick person and of the community to ask the Lord for the strength of his Spirit.

1519 The celebration of the sacrament includes the following principal elements: the "priests of the Church"[132] - in silence - lay hands on the sick; they pray over them in the faith of the Church[133] - this is the epiclesis proper to this sacrament; they then anoint them with oil blessed, if possible, by the bishop.

These liturgical actions indicate what grace this sacrament confers upon the sick.

 

1520 A particular gift of the Holy Spirit. The first grace of this sacrament is one of strengthening, peace and courage to overcome the difficulties that go with the condition of serious illness or the frailty of old age. This grace is a gift of the Holy Spirit, who renews trust and faith in God and strengthens against the temptations of the evil one, the temptation to discouragement and anguish in the face of death.[134] This assistance from the Lord by the power of his Spirit is meant to lead the sick person to healing of the soul, but also of the body if such is God's will.[135] Furthermore, "if he has committed sins, he will be forgiven."[136]

1521 Union with the passion of Christ. By the grace of this sacrament the sick person receives the strength and the gift of uniting himself more closely to Christ's Passion: in a certain way he is consecrated to bear fruit by configuration to the Savior's redemptive Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes a participation in the saving work of Jesus.

1522 An ecclesial grace. The sick who receive this sacrament, "by freely uniting themselves to the passion and death of Christ," "contribute to the good of the People of God."[137] By celebrating this sacrament the Church, in the communion of saints, intercedes for the benefit of the sick person, and he, for his part, though the grace of this sacrament, contributes to the sanctification of the Church and to the good of all men for whom the Church suffers and offers herself through Christ to God the Father.

1523 A preparation for the final journey. If the sacrament of anointing of the sick is given to all who suffer from serious illness and infirmity, even more rightly is it given to those at the point of departing this life; so it is also called sacramentum exeuntium (the sacrament of those departing).[138] The Anointing of the Sick completes our conformity to the death and Resurrection of Christ, just as Baptism began it. It completes the holy anointings that mark the whole Christian life: that of Baptism which sealed the new life in us, and that of Confirmation which strengthened us for the combat of this life. This last anointing fortifies the end of our earthly life like a solid rampart for the final struggles before entering the Father's house.[139]

1524 In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of "passing over" to the Father, has a particular significance and importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: "He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day."[140] The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father.[141]

1525 Thus, just as the sacraments of Baptism, Confirmation, and the Eucharist form a unity called "the sacraments of Christian initiation," so too it can be said that Penance, the Anointing of the Sick and the Eucharist as viaticum constitute at the end of Christian life "the sacraments that prepare for our heavenly homeland" or the sacraments that complete the earthly pilgrimage.

1526 "Is any among you sick? Let him call for the presbyters of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven" (Jas 5:14-15).

1527 The sacrament of Anointing of the Sick has as its purpose the conferral of a special grace on the Christian experiencing the difficulties inherent in the condition of grave illness or old age.

1528 The proper time for receiving this holy anointing has certainly arrived when the believer begins to be in danger of death because of illness or old age.

1529 Each time a Christian falls seriously ill, he may receive the Anointing of the Sick, and also when, after he has received it, the illness worsens.

1530 Only priests (presbyters and bishops) can give the sacrament of the Anointing of the Sick, using oil blessed by the bishop, or if necessary by the celebrating presbyter himself.

1531 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.

1532 The special grace of the sacrament of the Anointing of the Sick has as its effects:

• the uniting of the sick person to the passion of Christ, for his own good and that of the whole Church;
• the strengthening, peace, and courage to endure in a Christian manner the sufferings of illness or old age;
• the forgiveness of sins, if the sick person was not able to obtain it through the sacrament of Penance;
• the restoration of health, if it is conducive to the salvation of his soul;
• the preparation for passing over to eternal life.