"The Transfiguration" by Fr. Chris House

The election of a pope is one of the most ancient and carefully guarded traditions in the world. Known as a Papal Conclave, this process is rich in history, symbolism, and strict regulation. The word conclave comes from the Latin cum clave meaning “with a key,” referring to the tradition of locking the electors away until a decision is reached. This practice originated in the 13th century after long papal vacancies caused political instability. The conclave ensures that the choice of pope is made prayerfully, free from external pressures. The conclave process is governed by Universi Dominici Gregis (hereafter UDG), an apostolic constitution issued by Pope St. John Paul II in 1996, with two later revisions by Pope Benedict XVI. Pope Francis made no changes to the document. Only cardinals under the age of 80 at the time of the pope’s death or resignation are eligible to vote in the following conclave. The maximum number of voting cardinals allowed by UDG is 120 although a pope can appoint as many cardinals as he wants at any given time. Currently, there are 252 total living cardinals, of which 135 are eligible to enter the conclave and are termed as “cardinal electors.” Of the 135 cardinal electors, there are reports that one or two may not participate due to health reasons. Other officials such as medics, cooks, secretaries, and other clergy assist the cardinals but are sworn to secrecy and do not participate in voting. After a pope dies or resigns his office, the See of Rome becomes vacant (sede vacante). The College of Cardinals organizes general congregations (meetings) to handle the Church’s interim affairs and prepare for the conclave. A conclave typically begins 15 to 20 days after the vacancy to allow time for a papal funeral in the event of the death of the previous pope, travel, and preliminary discussions. The College of Cardinals as a body governs the day-to-day workings of the Church but they may not make any changes or innovations concerning the Church. They also may not act in any way that would infringe on the prerogatives of the Bishop of Rome nor may they make any changes to UDG or to how a conclave is organized and functions. The actual conclave is held in the Sistine Chapel within Vatican City. The cardinals live nearby in the Domus Sanctae Marthae, a Vatican guesthouse. Strict measures are taken to maintain secrecy: jamming devices are used to block external communications, and all locations are swept for electronic listening devices. The cardinal electors are sworn to confidentiality under pain of automatic excommunication. The current conclave is scheduled to begin on Wednesday, May 7th. On that first day Mass for the Election of the Pope (Missa Pro Eligendo Romano Pontifice) will be celebrated, invoking the Holy Spirit’s guidance. Later the cardinal electors will process into the Sistine Chapel singing the hymn Veni Creator Spiritus (“Come, Creator Spirit”). After prayers, a meditation, and the swearing of an oath by each elector, all non-electors must leave. Extra omnes (Everyone out!) is exclaimed and the doors to the Sistine Chapel are locked. Voting is conducted under strict protocols. Each cardinal elector writes a name legibly on a ballot with the instruction to disguise his handwriting, folds it, and places it into a large chalice/ciborium atop the altar. The ballots say on the top half Eligo in Summum Pontificem (I elect as Supreme Pontiff), and the elector writes his choice’s name on the bottom half. Each elector must process to the chapel altar before the fresco of Michelangelo’s “Last Judgement” and swear an oath before placing their ballot in the vessel: I call as my witness Christ the Lord, who is to judge me, that I choose him whom according to God I judge ought to be elected. There are up to four votes per day: two in the morning and two in the afternoon; generally, one vote is taken on the first day but that is not required. Each round involves distributing ballots, voting, counting, verifying, and burning the ballots. Once a vote is complete, the ballots are counted to make sure that there are no more or no less ballots than there are electors. The ballots are reviewed by three electors called scrutineers who are chosen by lot. They individually review each ballot with the third scrutineer announcing each vote. A candidate must receive a two-thirds majority to be elected pope. Ballots are burned in a special stove after the two morning votes and after the two afternoon votes. If a vote is successful, the ballots are immediately burned after that vote. To communicate results to the public, black smoke indicates no election, and white smoke signals a successful election. The ballots today are burned with chemicals to create the needed color. Formerly, the ballots were burned with wet straw to achieve black smoke or dry to achieve white smoke. Since 2005, bells have also been rung to avoid confusion due to indiscernible smoke color in the event of a valid election. If voting is protracted for several days, there are mechanisms for the cardinal electors to pause for a day of prayer. Upon receiving the necessary votes, the Dean of the College of Cardinals asks the elected cardinal: “Do you accept your canonical election as Supreme Pontiff?” If he accepts the newly elected pope becomes pope immediately with all rights, powers, and prerogatives. He is then asked: “By what name shall you be called?” He chooses a papal name. He then moves to the Sistine Chapel sacristy, nicknamed the “Room of Tears,” and is dressed in papal vestments which have been prepared in several sizes. The Cardinal Protodeacon then announces to the world from the central balcony of St. Peter’s Basilica: Habemus Papam (“We have a pope!”). The Cardinal Protodeacon’s announcement will follow the white smoke with anywhere from twenty to thirty minutes to one hour between the smoke and the announcement. He introduces the new pope by both his baptismal and new papal name. The new pope then appears and gives his first Urbi et Orbi (“to the city and to the world”) blessing. For reference, here is a list of previous conclaves and their durations: Pius XII, 1939: 2 days, 3 ballots; John XXIII, 1958: 4 days, 11 ballots; Paul VI, 1963: 3 days, 6 ballots; John Paul I, 1978: 2 days, 4 ballots; John Paul II, 1978: 3 days, 8 ballots; Benedict XVI, 2005: 2 days, 4 ballots; Francis, 2013: 2 days, 5 ballots. Let us keep the cardinal electors in our prayers, the man at present known only to God who will be elected pope, and the whole Church. God bless you and yours! Father Chris House

This Sunday concludes the Octave of Easter. An octave is a celebration of eight days in the Church and each day is honored liturgically in the same way as the day in which the octave began, in this case Easter Sunday. With the liturgical reforms of the late 60’s and early 70’s, only two octaves remain in the ordinary form of the Church’s liturgical calendar: the octaves of Easter and Christmas. The Gospel for this weekend, the Second Sunday of Easter, is popularly known as the Gospel of Doubting Thomas. Here our Lord appears to Thomas, and the other ten Apostles, and invites Thomas to see and probe his wounds so that Thomas might believe that the Lord is truly risen and that he is who he says he is. While the Lord’s body has been changed and glorified, the wounds from his crucifixion remain. Theologians have marveled over this reality for 2,000 years and posed various reasons as to why. As in the case of St. Thomas the Apostle, the wounds identify the Lord for who he is and they also tell us what death is not; death is no longer an eternal reality for those who live and die in God’s friendship. The marks of the Lord’s death remain, but death has no power over him, and through him neither over us. St. Leo the great says it more eloquently in a homily on the Lord’s Passion: He did away with the everlasting character of death so as to make death a thing of time, not of eternity. As we continue our journey through this Easter Season, let us turn to the risen Lord to draw newness of life from him, remembering that the wounds and the scars of our present lives, painful as they may be, are only things of the here and now; in the Resurrection on the last day, when Christ makes us new, those things will be no more. Triduum and Easter Masses – Thank you!  I am immensely grateful to all those who helped to make our Masses for Triduum and Easter Sunday so beautiful. Many thanks to our choir members and musicians, to our environment team, to our readers, extraordinary ministers of Holy Communion, ushers, servers, and to all who came to worship. I hope that our Lord was pleased with the worship that we offered to Him during those most sacred days. We were also blessed to have two other spiritual offerings for Holy Week this year. The first was a wonderful cantata offered by members of our choirs together with choir members from Laurel United Methodist Church; the second was a moving production of the Living Stations of the Cross presented by students from our parish grade school. Thank you to all who helped to provide these extra opportunities during Holy Week. Blessings of Easter joy & peace to you and yours for the week ahead! Father Chris House

Today we celebrate the greatest joy of our faith: our Lord Jesus Christ has conquered sin and death and risen to new and everlasting life. The tomb is empty. Life has triumphed over death. Love has conquered hate. Light has overcome darkness. But St. Paul, in our second reading today from his Letter to the Colossians, reminds us that Easter is not only about Jesus rising from the dead—it is also about us. Listen again to his words: If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God… For you have died, and your life is hidden with Christ in God. What does this mean? St. Paul is telling us that the Resurrection isn’t just a past event; it is a present reality for us. Jesus is risen and we are invited to rise with Him—to live a new life, a different life, a Resurrected life. But to rise with Christ we must also die with Him. We must let die all that keeps us trapped: our sins, our selfishness, our fears, our attachments to this world. Easter invites us to leave the tomb of sin and those things that hold us back and step into the life of God’s grace. St. Paul says, seek what is above . That does not mean ignoring the world or escaping our responsibilities. It means seeing everything through the lens of Christ—letting our thoughts, decisions, and desires be shaped by heaven and not by the passing things of earth. So, on this Easter day, the question is not, “Did Jesus rise?” He did. The question is are we rising with Him to a new and more abundant life? The world offers us distractions, temporary pleasures, and false promises; the Risen Christ offers something far greater: a share in His victory. For those who live and die in the Lord’s friendship, life does not end in the grave but transforms into the fullness of the Risen Lord’s glory. We are called to be witnesses of the Resurrection in our homes, our workplaces, our schools, and here in our parish. People should encounter us and experience joy, goodness, and hope because we have been raised with Christ. While our true life may be hidden with Him, the totality of our lives should point to the good things to be revealed. So, where did the Easter Bunny come from? I’ve shared this before, but I’ll do it again for good measure. A long time ago, it was believed that rabbits did not sleep. They are not nocturnal animals, but termed crepuscular, meaning that they are most active at dawn and dusk. Because of this, rabbits were many times included in early art depicting the Resurrection because it was assumed that a rabbit was a witness to the Resurrection of the Lord Jesus and that rabbit was given the honor of becoming the Easter Bunny, tasked with brining treats to boys and girls to celebrate the joy of the Resurrection. Easter Blessings to you and yours for the week ahead!  Father Chris House

Luke’s Passion Narrative The Passion narratives of Matthew, Mark, and Luke rotate on a three-year cycle for Palm Sunday and this year the Church is presented with Luke’s narrative. Throughout Ordinary Time this year we have been presented with Gospel selections from Luke and that will continue after Pentecost, but this Lucan year also continues in the upcoming Easter season as Acts of the Apostles is traditionally understood as being authored by Luke too. Luke’s Passion Narrative is divided into four parts: in the garden, before the Sanhedrin, before Pilate and Herod, and finally Jesus’s crucifixion, death and burial. While Mark and Matthew present us with a Jesus surrounded by darkness and impending doom, and John portrays a triumphant Christ, Luke offers us a gentle and merciful healer who has given himself over to the Father’s will and continues his mission to the end. One of the more poignant occurrences in Luke’s Passion begins at the Last Supper, when Jesus speaks to Peter telling him that the devil had demanded to sift Peter like wheat, but that Jesus had prayed for Peter’s faith. This scene is one of the highpoints of the written artistry that Luke’s Gospel is known for. Peter quickly responds that he will never falter in his faith, in fact that he is prepared to go to prison for the Lord and to even die for him. Yet, in that same moment, Jesus tells Peter that he will deny him three times. Later that evening, the Lord’s prophecy comes to pass, just as he is being mocked by the Temple guards who tell Jesus to prophesy. When Peter denies Jesus, Luke tells us that Peter catches the Lord glancing through the crowd at him in that moment. After that moment, realizing what has happened, Peter goes out and weeps bitterly for his betrayal. I have often thought about that glance of Jesus towards Peter. What did it look like? I can imagine it being mixed with heartbreak and pain but also with love and mercy, void of condemnation. What about our lives, in those moments when we fail the Lord through our sinfulness and human weakness, how is the Lord looking at us? Perhaps a look of pain, but also one that invites us back, to know again the love that the Lord always has for us. His glance is one that does not illicit fear but that invites us to the fullness of mercy. Just as the Lord’s prophecy of Peter’s denial came to pass so did his prayer that Peter would not fail because Peter ultimately turns back to him. Peter humbles himself in contrition and therefore can receive the grace and the strength that the Lord wanted him to have. Sinners though we are, the Lord Jesus continues to intercede for us as he did for Peter. Mindful of our sinfulness in these sacred days of Holy Week, and always, let us turn to the Lord with humble and contrite hearts that we might know the fullness of his mercy, the power of his grace, and ultimately share in his victory as St. Peter did. Let us make this a true holy week as we are invited to walk with Jesus through his passion, death, and resurrection beginning today and culminating in the Sacred Triduum of Holy Thursday, Good Friday, and Easter. The times for our liturgies and Masses are listed in the bulletin. Make time for the Lord Jesus and to ponder on the mystery of the depth of his love for us either through participating in these acts of worship or in your own personal prayer. Back Home – Thank You I don’t think I have ever experienced two months pass so quickly but my time at Saint Meinrad was good, both spiritually and in being able to advance my dissertation work. I thank all of you for your prayers during my absence. I especially wish to thank Fr. Alex, Deacon Scott, and all the parish and school staff for keeping the home fires burning in my absence and for allowing me to be able to truly devote these past two months to prayer and study. Blessings to you and yours for a grace-filled Holy Week! Father Chris House

Well…the church looks a little different today. Many of our images–the Cross, Mary and Joseph, and others–have been covered over. During Lent, the Sanctuary already looks quite stark with no flowers or plants or decorative cloths on the altar. But now, we have gone one step further in blocking out almost all of our imagery in the church. Indeed, everything around us is just a bit more sobering. But why do we do this? These last two weeks of Lent have traditionally been known as Passiontide. In former times, Passiontide was considered a special season within the whole season of Lent, almost like a super-Lent. During this time, statues were veiled, liturgical music would become more stark, and even whole prayers within Mass would be shortened to reflect the starkness of the season. Indeed, in the second half of Lent, the faithful were encouraged to focus their contemplation on the mystery of Our Lord’s Passion. With the liturgical reforms after the Second Vatican Council, the official distinction between Lent and Passiontide was relaxed. As such, many of the unique liturgical practices called for in the Roman Missal were smoothed over to make the entire celebration of the Lenten season more consistent. However, we are a people of tradition. We recognize that many of the practices of our ancestors in the faith remain good and holy for us as well. Therefore, one of the traditions still in place in many parishes across the world is the tradition of veiling sacred images for the last two weeks of Lent. Last Sunday, we were reminded of the joys of the celebration of the Resurrection to come. Next Sunday, Palm Sunday, we will have the opportunity to participate in the reading of the Passion of Our Lord Jesus Christ according to St. Luke. Today, we are invited to hunker down just a little bit more, trusting in the Lord to give us the grace of perseverance through the remainder of this holy season. Our veiling of sacred images symbolizes our desire to remove the things in this life which distract us from the act of our salvation: the Paschal Mystery. During these coming weeks, may God assist us in reorienting our focus upon His beautiful work in the world. Amen. –Fr. Alex

Join us for a Service of Darkness: Choral Meditations and Scripture Adapted from the Ancient Tenebrae. Featuring the combined choirs of Laurel UMC and Christ the King Church.

Laetare Ierusalem! Rejoice, O Jerusalem! Here on this Fourth Sunday of Lent, we celebrate a little bit of rejoicing in the midst of the desert of Lent. During both Advent and Lent, we get to have a peek at a rare color of vestments which only come out twice a year: in Advent on Gaudete Sunday and in Lent on Laetare Sunday. Both of these days are a reminder of the joy of the forthcoming seasons. In this moment of Lent, we fast, but we know that our fast is not eternal. We know there is hope ahead for us. Therefore, we don these rose-colored vestments as a reminder of the hope and joy of the coming season of Easter. First, a little background about the vestment colors used during the Lenten season. During days and seasons of penance, the priest and deacon wear violet vestments. There are two symbolic meanings to the color violet. In antiquity and indeed throughout history, violet dyes were expensive to manufacture. This meant that only royalty could practically afford it. As the tradition of different colors of vestments became more widespread, violet became the symbol of penance. If we are honest, there are times we need to be humbled a bit. By associating the color of royalty with penance, it is a reminder that the kingdom we long for is not of this world. Instead, we long for the Kingdom of God. A unique fact about violet, and indeed all of our liturgical colors, is that there are multiple shades of the color. Violet can have more blue in it or more red in it. Violet can be light or dark. As such, there is a tradition to wear violet vestments which have a red tint. This color has become known as roman purple. Back to our celebration of Laetare Sunday, we rejoice in the hope of the new days to come: the celebration of Our Lord’s Resurrection. As such, on this day, the tradition developed for priests to wear vestments with roman purple, but dyed in a way to make it much lighter. The result is that these vestments became known as “rose vestments.” The word “rose” comes from the Latin word rosa , meaning “pink.” This is because the resulting color looks like a shade of pink. A common joke in the seminary is that priests like to let people know that we wear “rose vestments” today rather than pink vestments. Many priests might remind people that “Jesus didn’t ‘pink’ from the dead, He rose from the dead!” While all of this is in good fun, I would add that we must look past this detail. Instead, today we are reminded that we are people who look ahead in hope of the good things to come. –Fr. Alex

With the arrival of warmer weather which will, hopefully, stay around for a while, we are heading into the season of spring as well as the season of Lent. As Ash Wednesday is coming up in a few days, it is best that we take some time to consider in what way we can prepare ourselves to receive the countless graces which accompany this season. This last Monday, in our 4th Grade religion class, I talked about the season of Lent and offered some reflections as to why we do the things we do. I think it could be good for us to take some time to reflect on these things too: One of the greatest acts of penance we see during Lent is to fast from something. This is why we usually give up something. This can be something we like a lot, such as a favorite food or our favorite games. It can also be a chance to work on giving up the things we know are wrong but we find ourselves doing again and again. Lent can be a good chance to “give up” these bad habits. It is a chance for us to grow in virtue . The whole Church participates in “giving up” things. This is why we do not sing the Alleluia at Mass all throughout Lent. It’s also why on Fridays Catholics practice abstinence from meat. Abstinence from meat on Fridays means that we avoid eating land-based meats and instead choose to eat things like fruits, vegetables, and fish. This is because historically meat was seen as a luxury. To remember that Lent is a season of penance, we choose to avoid certain luxuries. Also, we do this on Fridays since we remember Jesus’ death on the Cross on Good Friday. Another thing we do during Lent is almsgiving . When we give alms, we choose to give up some of the material things we have, such as money or food, and give these items to people who live in poverty. Some people may choose to donate money towards a charity which helps the poor. Some may choose to donate food items to food pantries or homeless shelters. Some may also choose to volunteer at these places which help the poor. This is to remind ourselves that we should try to live a simple life so that we can rely on the gifts that God gives us. In addition, I gave our students three challenges which I think could be good challenges for us during these upcoming forty days: 1. What is one way I can fast during Lent as I prepare for Easter? What could I give up? 2. How can I grow in my relationship with God during Lent? 3. What is one way I can participate in almsgiving this Lent? Continued prayers for Pope Francis Please join me in continuing to pray for Pope Francis who, at the time of this writing, remains in critical condition in the hospital. We do not know what the future holds, but in charity, we unite our prayers with the rest of the Church, both on earth and in heaven. May God bless Pope Francis abundantly. Amen. -Fr. Alex

Archabbot Lambert Reilly, OSB, one of the former archabbots of Saint Meinrad Archabbey in Southern Indiana, has always been known for his witty one-liners and comebacks. This was true during his tenure as archabbot, and it is true to this very day. One of these one-liners he became well-known for around the monastery is that “we have to love everyone, we don’t have to like everyone.” I may be paraphrasing, but his message rings true especially with today’s Gospel reading. To you who hear I say, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. If Jesus told us to love those who love us, it would be easy. In fact, we would probably do a pretty good job at that. However, Jesus did not say to love our friends. He told us to love our enemies. To some degree, we all have some sort of enemy. Maybe it is the coworker who constantly critiques the hard work we have done. Maybe it is the neighbor who constantly annoys us, and if we are honest, we probably annoy them too. Maybe it is a member of our family who we had a spat with years ago, and we both seem to struggle with letting that live in the past. We kid ourselves if we cannot, or will not, identify one person with whom we have a sour relationship. Love your enemies . It can be tempting for us to forget this call when we would rather hold a grudge. Equally, it can be tempting for us to think this cannot be done given the history we have with another. Perhaps we can look to the example Jesus Himself sets for us in loving our enemies. Later on in Luke’s Gospel, Jesus, enduring the absolute pain of the Cross, offers the simple prayer: Father, forgive them, they know not what they do . In this supreme act of charity, interceding on behalf of sinners, Jesus provides us the model for love. In fact, the entire Passion, Death, and Resurrection shows us the model for love. It is the offering of mercy to the other. This offering of mercy is best summarized and explained by St. Thomas Aquinas in writing on love. Love is distilled by St. Thomas Aquinas into the phrase: “to love anything is nothing else than to will good to that thing.” We love by willing good to others. It is why we as Christians should seek to practice the works of mercy. As God has loved us, willed our good, through the sacrifice of Christ on the Cross, we should seek to live the same radical love. This form of love is by far the most difficult and only reaches its perfection with the help of God. Now, let us go back for a moment to Fr. Archabbot Lambert’s line. Certainly, we have received a divine call to love, but at the same time, we know it is impossible to be everybody’s friend. In fact, it would be unhealthy in many cases to strive for this. After all, we are humans, and we face limitations. These limitations include the emotions and history we carry from our interactions with each other. Indeed, there are particular situations in which it is prudent for us to not foster any sort of relationship with another person. We could probably come up with a good list of situations in which this prudence takes precedence. God never wants us to put ourselves in unnecessary danger of any sort, physical or emotional. The Gospel call to radical love still remains for us. Maybe Archabbot Lambert’s one-liner is a good challenge for us. Who do we need to learn to love as God calls us to love? Fr. Alex McCullough