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St Stephen Mission Church & Faith Formation, W11675 US 2, Naubinway, MI (2026)

08/29/2024

Sunday, September 1, 2024

Mark 7:1-8,14-15,21-23

Jesus teaches that it is that which comes from our hearts that defiles us.

This week, our lectionary returns to Mark’s Gospel after a number of Sundays in which we heard the Bread of Life discourse from the Gospel of John. Recall that we focus on the Gospel of Mark in Lectionary Cycle B, but substitute John’s report of the multiplication of the loaves and fishes for Mark’s report of this event.
This weekl, Mark provides a significant amount of information about the Jewish observance of ritual-purity laws. Most scholars believe that Mark includes this information because his audience includes Gentile Christians who have no knowledge or experience of these laws. We can infer, therefore, that many in Mark’s community were not Jewish Christians.
In this Gospel, Mark addresses the question of which Jewish practices would also be observed in the newly emerging Christian community. This was a significant question for the early Christian Church, especially in communities that included both Jewish and Gentile converts to Christianity. We also hear this question addressed in the letters of Paul with regard to table fellowship. In Gospel passages such as these, we see the Gospel evangelists finding justification for a Christian practice distinct from Judaism in the remembrances of Jesus’ teaching and the practice of his first disciples.
Jesus first criticizes the Pharisees for putting human tradition above God’s Law. Here, Jesus is referring to the tradition of the elders, the teachings of the Pharisees, which extended the ritual-purity laws of Temple worship to everyday Jewish life. Jesus criticizes the Pharisees for making this tradition equal to and as binding as the Law of Moses.
Next, Jesus comments on the meaning behind the Pharisees’ language of holiness—clean and unclean. Jesus teaches that a person is not defiled by the food that enters his or her body, but rather by sin that emerges from his or her words and actions. In this teaching, Jesus unmasks a deeper question behind the one posed to him by the Pharisees. The real issue is holiness, which is not found in external acts alone. Holiness comes from within and is evidenced in the actions and attitudes that emerge from a person’s life.
Jesus’ words challenge us as well. In our desire to show that we are holy, we might also give too much credence to externals, following rules without thinking about the intention behind them. Jesus reminds us that we do not make ourselves holy by our actions. Rather, we become holy when we allow God’s Spirit to transform us. Our actions should be an expression of the conversion of our heart to God and to God’s ways.

Please join us for Mass at St. Stephen Mission in Naubinway on Saturday at 4 p.m.

08/22/2024

Sunday, August 26, 2024

John 6:60-69

Simon Peter confesses his faith that Jesus alone has the words of the eternal life.

For our Gospel this Sunday, we hear the conclusion of the “Bread of Life discourse” in the sixth chapter of John. In the preceding verses, which we have heard proclaimed in our liturgy over the past few weeks, we have heard Jesus explain that he is the Bread of Life, given so that those who believe may have eternal life. This discourse follows the miracle in which Jesus fed more than five thousand people with five barley loaves and two fish. As Jesus has been teaching these things, John’s Gospel describes a murmuring crowd unable to accept Jesus’ words. In today’s Gospel, the crowd has dwindled in number, and John no longer references them, or the Jews. Instead John describes the questioning of those considered to be Jesus’ own disciples. This week’s Gospel first records the response of those in the crowd who are described as Jesus’ disciples. Just as the larger crowd had struggled with Jesus’ teaching, these disciples also cannot accept Jesus’ words. Jesus is said to know about their murmuring. He responds by acknowledging their unbelief and by reiterating that only those chosen by the Father will follow Jesus to the end. John’s Gospel reports that many of those who had been Jesus’ disciples ceased to follow him at this point. The number of people following Jesus dwindled from a crowd of more than 5,000 to only 12 people. And it is to these Twelve that Jesus now turns his attention.
Simon Peter’s response to Jesus’ question as to whether those closest to him will also leave, reminds us of the reports of Peter’s confession of faith in the Synoptic Gospels. Peter announces, on behalf of all the Twelve, that they have come to believe all that Jesus has taught about himself: Jesus is the one from God in whom they have found the path to eternal life.
This conclusion of the Bread of Life discourse focuses on personal faith in the life of Christian discipleship. Each person must make his or her own judgment about who Jesus is and in doing so determine the way of life that he or she will follow. God’s grace invites us to be Jesus’ disciples, but each person must respond to the grace of God and confess as his or her own the belief that Jesus is the one from God. This faith then commits us to the path of life, leading us to eternal life.

Please join us for Mass at St. Stephen Mission in Naubinway on Saturday at 4 p.m.

08/15/2024

Sunday, August 18, 2024

John 6:51-58

Jesus teaches that whoever eats his flesh and drinks his blood will live forever.

On this Sunday, we continue to read from the sixth chapter of the Gospel of John. This Sunday’s Gospel elaborates further on the teaching that Jesus began in our liturgy last week. In that reading, the crowds wondered about how Jesus could say that he had come down from heaven because they knew Jesus to be the son of Joseph. In this Gospel, some have difficulty with Jesus’ teaching that he is the living bread sent from God. Recall that Jesus had told them that just as God gave the Israelites manna to sustain them in the desert, so now God has sent new manna that will give eternal life. We hear the concluding verse of last week’s Gospel repeated in this Sunday’s reading: Jesus himself is the bread sent by God; Jesus’ flesh is the bread that is given for the life of the world.
Among the stumbling blocks for those who heard but did not understand Jesus is the teaching that the bread that Jesus will give is his own flesh. In response to the people who quarreled over his words, Jesus teaches with even greater emphasis that salvation comes to those who eat his Body and Blood. Jesus doesn’t seem to answer the question posed about how salvation will come about, perhaps because this reality can only be understood after his death and Resurrection. Instead, Jesus teaches about the life that he will give to the world.
To many ears, Jesus’ words are jarring and difficult to hear. Many who heard Jesus could not accept what he said. Many today continue to struggle to accept these words. But they are important words because they reveal our intimate connection with Jesus.
This is the mystery that is at the heart of our eucharistic theology. In the elements of bread and wine, Jesus’ Body and Blood are made truly present. When we share in the Body and Blood of Christ, Jesus himself comes to dwell within us. This communion with the Lord makes us one body, brings us eternal life, and sends us forth to be Christ’s body for the life of the world.

Please join us for Mass at St. Stephen Mission in Naubinway on Saturday at 4 p.m.

08/08/2024

Sunday, August 11, 2024

John 6:41-51

Jesus responds to the murmurs of the crowd, who wonders what he means when he says that he came down from heaven.

On this Sunday, we continue to read from the “Bread of Life discourse” found in the sixth chapter of John’s Gospel. Recall that we have been reading from this chapter for the past two weeks and will continue to read from it for another two. Last week, the crowd asked for a sign that would show that Jesus came from God. Jesus replied by saying that he is the sign and the bread of life sent by God. At this point, our Lectionary omits six verses in which Jesus predicts the unbelief of the crowd and further develops his connection with God the Father. In these verses, Jesus says that he was sent by God to do the Father’s will. Jesus promises that those who look upon the Son with faith will find eternal life. Some of these themes are repeated in this week’s Gospel reading.
This week’s Gospel begins with a report that the Jews complained about Jesus’ claims regarding his identity. They knew his family, and they knew he was the son of Joseph. They could not comprehend what Jesus meant when he said that he came down from heaven. Jesus responds to the complaints by saying that only those who are chosen by God will recognize him as the one that God sent. This is a recurring theme in John’s Gospel, that God has chosen those who will have faith in Jesus.
In the verses that follow, Jesus talks more about his unity with the Father. He is the one who has seen the Father and, therefore, knows the Father. Those who listen to God will recognize that Jesus is the one sent from God. Those who believe will have eternal life. Jesus concludes with the central element of our eucharistic theology. He promises that the bread of life will bring eternal life to those who partake of it, and he tells us that the bread of life will be his own flesh, given for the life of the world.
In this week’s reading, we hear Jesus say again, as he did in last week's Gospel, that he is the bread of life. We also hear Jesus add that he is the living bread. Both of these statements help us understand better the gift that Jesus gives us in the Eucharist. We celebrate this gift of Jesus each time we gather for Mass. We believe that receiving Jesus in the Eucharist will lead us to eternal life.

Please join us for Mass at St. Stephen Mission in Naubinway on Saturday at 4 p.m.

07/31/2024

Sunday, August 4, 2024

John 6:24-35

Jesus teaches the crowds that he is “the bread of life”.

This Sunday we continue to read from the sixth chapter of John’s Gospel, but not continuously. Our Lectionary omits John’s report of Jesus’ walking on water. This event is reported much less dramatically in John’s Gospel than in the Synoptic Gospels. After the feeding of the multitudes, the disciples leave in a boat and Jesus follows them. The disciples are said to be terrified by what they see. Jesus reassures them and rejoins them. In this week’s Gospel, we learn that the crowd has noticed the departure of Jesus and his disciples and so seeks them out in Capernaum. In the dialogue that follows between Jesus and the crowds, Jesus unfolds for us the gift of himself that that he gives in the Eucharist.
In this week’s Gospel, there are four exchanges between Jesus and the crowd. In the first, the crowd, having followed Jesus to Capernaum, asks a very matter of fact question: “Rabbi, when did you get here?” Jesus replies by naming their motivation in pursuing him. They have been fed. Jesus acknowledges this, yet challenges them to see beyond the fulfillment of their material needs. The crowds have followed Jesus because they have been fed. They ought to be seeking out Jesus because he can give them eternal life.
As the second dialogue begins, it seems that the crowd might be on their way to accepting Jesus and his mission. They ask: “What can we do to accomplish the works of God?” Jesus replies that they must have faith in the one sent from God. But in the third dialogue, the crowd reveals their inability to see Jesus’ true identity. They ask Jesus for a sign so that they might know that Jesus is from God. How strange this sounds since Jesus has just fed more than 5000 people. What more is expected?
But the crowd cannot see beyond the surface of the sign. They show this in their interpretation of the sign that came from Moses. In their description, they identify Jesus with Moses, as if to say, as Moses gave the people manna in the desert, give us a sign so that we will know that you are from God. They are looking to identify a prophet without realizing that God is standing before them. Jesus corrects their misinterpretation, saying that the manna received by their ancestors came from God. As God fulfilled their ancestors’ needs in the desert, so God has provided them with food for eternal life. In the bread that they have received from Jesus, they have received physical nourishment and also spiritual nourishment. Jesus wants the crowd to see beyond the surface to the One who provides true nourishment.
The conclusion of the dialogue reveals the crowd’s blindness. They ask for what Jesus has just told them they have found: “Sir, give us this bread always.” Jesus answers plainly that he himself is the Bread of Life they seek. Jesus himself is the Bread of Life who will satisfy every hunger and thirst. This is the first of several such statements found in John’s Gospel. We understand these better when we remember that God revealed his name to the people of Israel as “I am,” as Yahweh. Jesus is now claiming this name for himself. In the weeks ahead, we will see the offense that this gives to the people.

Please join us for Mass at St. Stephen Mission in Naubinway on Saturday at 4 p.m.

07/25/2024

Sunday, July 27, 2024

John 6:1-15

Jesus feeds the crowd of more than five thousand people with five barley loaves and two fish.

Through most of Lectionary Cycle B, our Sunday Gospel readings are taken from the Gospel of Mark. Over the past two Sundays, we heard how Jesus sent his disciples to share in his mission. If we were to continue reading Mark's Gospel, we would next hear his report of how Jesus feeds the crowds in the miracle of the multiplication of the loaves and fishes. Our Lectionary, however, leaves Mark’s Gospel for the next several weeks and instead presents this event from the Gospel of John. In John’s Gospel, Jesus’ multiplication of the loaves and the fishes is presented as a sign of his authority and divinity. Jesus interprets the meaning and significance of this miracle as a sharing of his Body and Blood. This chapter is sometimes called the “Bread of Life Discourse.” In many important ways, John’s Gospel uses the miracle of the multiplication of the loaves and fishes to teach about the Eucharist. Like the Last Supper, this miracle is said to have occurred near the time of the Jewish feast of Passover. (In John’s Gospel three Passovers are identified.) Jesus’ language is similar to the language he used at the Last Supper as reported in the Synoptic Gospels. John’s description of this event also anticipates the Messianic banquet of heaven, as the crowd reclines and all hungers are satisfied with abundance. This connection is further amplified by the response of the crowd, who wants to make Jesus a king. John is teaching us that each time we celebrate the Eucharist, we are anticipating the eternal banquet of heaven. Recall that John’s Gospel tells the story of the Last Supper differently than the Synoptic Gospels. Instead of describing the meal and Jesus’ actions with the bread and cup, John describes how Jesus washed his disciples’ feet. We hear this Gospel when we remember the Last Supper on Holy Thursday. This recollection of Jesus’ action at the Last Supper complements the institution narrative of the Synoptic Gospels and Paul’s Letters that we hear repeated at each Mass. In both stories about the Eucharist—the washing of the disciples’ feet and the multiplication of the loaves and the fishes—the Gospel of John teaches us that the Eucharist is an action. Our word Eucharist is taken from the Greek language and describes an action: “to give thanks.” In the Eucharist we are fed by Jesus himself, and we are sent to serve others. John’s Gospel notes the detail that the bread blessed and shared with the crowd are barley loaves. This is the food of the poor. It reminds us that God feeds and nourishes us, fulfilling our physical needs as well as our spiritual ones. In the Eucharist, we are sent to serve the poorest among us. The story of the multiplication of the loaves and the fishes recalls a particular aspect of the Mass. In this miracle, Jesus transforms a young boy’s offering of five barley loaves and two fish. In the offertory at Mass, we present the fruits of our labors, represented by bread and wine. These gifts, given to us first by God as grain and fruit, are returned to God in our offering of thanksgiving. God in turn transforms our gifts, making this bread and wine the very Body and Blood of Jesus. We also offer ourselves in this exchange, and we, too, are transformed by the Eucharist.

Please join us for Mass at St. Stephen Mission in Naubinway on Saturday at 4 p.m.

07/18/2024

Sunday, July 21, 2024

Mark 6:30-34

Jesus invites His disciples to rest after their ministry, and Jesus is moved with pity for the crowds who pursue them.

In this week’s Gospel, we read the report of the return of the Twelve, who were sent by Jesus to preach repentance, heal the sick, and drive out demons. When the Twelve return to Jesus, he invites them to come away from the crowds and rest. But the crowds will not give them peace. As the Twelve have shared in Jesus’ ministry, they now appear to share in his popularity. The crowds continue to approach them, and Mark reports that the disciples don’t even have time to eat. In an effort to get away, Jesus and his disciples board a boat in hopes of finding a deserted place. But the crowds notice this and arrive ahead of them. The crowds are so persistent that Jesus and his disciples cannot find a place to be alone. Mark’s Gospel tells us that Jesus is moved with pity and begins to teach the crowds.
Our Gospel for this week stops here, but Mark’s report of the unyielding demands of the crowd continues in the verses that follow. If we were to continue reading from Mark’s Gospel, we would hear Jesus instruct his disciples to feed the crowd in the familiar miracle of the multiplication of the loaves and fishes. The work of Jesus and his disciples appears to be a round-the-clock job. In the next few weeks, we will hear the story of Jesus’ feeding of the multitude, but our Lectionary will turn to the sixth chapter of the Gospel of John to report and reflect on this story.
In this week’s Gospel, we hear the Twelve referred to as “apostles.” The word apostle is a Greek word meaning “one who is sent.” Jesus chose twelve men from among his disciples whom he sent to share in his ministry of preaching and healing. The first report of this is found in the third chapter of Mark’s Gospel, where the Twelve are also called apostles and the names of this select group are listed.
We who are Jesus’ disciples today have also been sent to share the Gospel with others. Perhaps our commitment to following Jesus as his disciple leaves us feeling tired and overwhelmed. In this week’s Gospel, we hear Jesus affirm the importance of times of rest and renewal. Jesus wanted his disciples to come away and spend time alone with him. This is what we seek and find in our life of prayer and in our celebration of the Eucharist.

Please join us for Mass at St. Stephen in Naubinway at 4 p.m. this Saturday.

07/11/2024

Sunday, July 14, 2024

Mark 6:7-13

Jesus instructs His disciples and sends them to preach repentance.

This week’s Gospel and the one for next week describe how Jesus sent the disciples to minister in his name and the disciples’ return to Jesus afterward. These two passages, however, are not presented together in Mark’s Gospel. Inserted between the two is the report of Herod’s fears that Jesus is John the Baptist back from the dead. In Mark’s Gospel, Jesus’ ministry is presented in connection with the teaching of John the Baptist. Jesus’ public ministry begins after John is arrested. John the Baptist prepared the way for Jesus, who preached the fulfillment of the Kingdom of God.
While we do not read these details about John the Baptist in our Gospel this week or next week, our Lectionary sequence stays consistent with Mark’s theme. Recall that last week we heard how Jesus was rejected in his hometown of Nazareth. The insertion of the reminder about John the Baptist’s ministry and his death at the hands of Herod in Mark’s Gospel makes a similar point. Mark reminds his readers about this dangerous context for Jesus’ ministry and that of his disciples. Preaching repentance and the Kingdom of God is dangerous business for Jesus and for his disciples. Mark wants his readers to remember that we, too, may find resistance as we choose to be disciples of Jesus.
Mark’s Gospel tells us that Jesus sent out the Twelve. These twelve were selected from among Jesus’ disciples and named by Mark in chapter 3. Mark notes that these twelve are also called “apostles.” The word apostle means “one who is sent.” The number twelve is also a symbolic number, representing the twelve tribes of Israel. By naming twelve apostles, Jesus shows his mission to be in continuity with the mission of God’s people, Israel.
Jesus’ instructions to the apostles are very specific. He repeats the mission that they are sent to preach and to share his authority to heal and to drive out demons. Jesus sends them in pairs, establishing his mission as a communal endeavor. Jesus also instructs them to travel lightly, without the customary food, money, and extra set of clothes. These instructions mean that the Twelve will be dependent on the hospitality of others, just as Jesus depended on others to provide for his needs.
Jesus continues to send us into the world as his disciples. But like the first disciples, we are not sent alone. Jesus has given us the community of the Church, which strengthens our life of discipleship. The Christian message can only authentically be proclaimed in and through the community of faith that is the Church. In our work with others, we build this community of faith and can invite others to share in it.

Please join us for Mass at St. Stephen in Naubinway at 4 p.m. this Saturday.

07/04/2024

Sunday, July 7, 2024

Mark 6:1-6

Jesus is rejected in His hometown.

This Gospel immediately follows upon last week’s stories of the raising of Jairus’s daughter and the healing of the woman with a hemorrhage. It sets the context of our Gospel readings for the next two weeks in which Jesus will extend the work of his ministry to his disciples.
This week’s Gospel describes what many believe to have been the typical pattern of Jesus’ ministry: teaching in the synagogue followed by acts of healing. In his hometown of Nazareth, the people are amazed by what they hear, but they also cannot comprehend how someone they know so well might move them so powerfully. In this Gospel, we learn some interesting details about Jesus and his early life. Jesus’ kinfolk know him to be a carpenter, an artisan who works in wood, stone, and metal. He probably learned this trade from his father. Family members of Jesus are also named. Mark describes Jesus as the son of Mary, which is an unusual designation. Adult males were more typically identified with the name of their fathers. It is unclear why Mark deviates from this custom.
Brothers and sisters of Jesus are also named. Scholars are divided on how to interpret this. As Catholics, we believe that Mary was and remained always a virgin, thus we do not believe that this Gospel refers to other children of Mary. Some have suggested that these family members might be Joseph’s children from a previous marriage, but there is little evidence to support this. Others explain this reference by noting that the words brother and sister were often used to refer to other types of relatives, including cousins, nieces, and nephews.
This Gospel tells us that Jesus is hampered from performing miracles in Nazareth because of the people’s lack of faith. Jesus is said to be surprised by this. He did not predict or foresee this rejection. In this detail we find a description of the very human side of Jesus.
This passage unfolds a continuing theme of Mark’s Gospel: Who is Jesus? His kinfolk in Nazareth might know the carpenter, the son of Mary, but they do not know Jesus, the Son of God. Mark is foreshadowing Jesus’ rejection by his own people, the people of Israel. He is also reflecting on and trying to explain the situation of the community for which he wrote. While many of the first Christians were Jewish, Christianity took hold and flourished in the Gentile community. Mark’s community was mostly a Gentile community, who may have been experiencing persecution. By showing that Jesus himself was rejected, Mark consoles and reassures his first readers. He also prepares us to accept this possible consequence of Christian discipleship.

Please join us for Mass at 4 p.m. this Saturday.

06/25/2024

Sunday, June 30, 2024

Mark 5:21-43

Jesus heals a woman afflicted with a hemorrhage and raises Jairus’s daughter from death.

For this week’s Gospel, we continue to read from the Gospel of Mark. Last Sunday we heard about Jesus calming the storm, the first of four miracles that Jesus performs in the vicinity of the Sea of Galilee. Each of these four miracle stories offers us a glimpse at Jesus’ power. This week we hear about the third and fourth miracles, skipping the second miracle, the healing of a man from Gerasene who was possessed by a demon.
This week’s Gospel reports two stories of healing. One story tells us about a father’s great love for his dying daughter. The other story tells us about a desperate woman who risks much as she seeks healing from Jesus. In each story, the request for healing is itself a courageous act of faith, and yet very different circumstances are represented by the lives of each suffering person.
As Jesus leaves with Jairus, Mark describes a second person who seeks healing from Jesus, a woman with a hemorrhage. This woman secretly touches Jesus from behind and is immediately cured. In response, Jesus turns and asks who touched him. Jesus’ disciples, always a little clueless in Mark’s Gospel, help us envision the scene. The crowds are pushing in on Jesus, and yet he, knowing that power has gone out of him, asks who touched him. The woman could have remained anonymous, yet at Jesus’ question she steps forward and acknowledges what she has done. Jesus responds by acknowledging her as a model of faith and sends her away in peace.
At this point, we can imagine Jairus’s impatience with Jesus; his daughter is dying and Jesus hasn’t helped him yet. As if to build a sense of urgency, messengers suddenly arrive and confirm Jairus’s worst fear: his daughter has died. Jesus curiously ignores their message and reassures Jairus. When they arrive at Jairus’s home, they find family and friends mourning the girl’s death. Jesus enters the room of the dead girl, takes her by the hand, and instructs her to arise. Jairus’s faith in Jesus has not been in vain; his daughter is restored to life.
The contrasts between Jairus and the woman with the hemorrhage are stark and revealing. One is a man, the other is a woman. One is a public official, an important person in the community. The other is a woman who has lost everything to find a cure to a condition that separated her from the community. One approaches Jesus publicly. The other approaches Jesus secretly. Yet in each case, faith leads them to seek out Jesus in their time of need.

Please join us for Mass at 4 p.m. this Saturday.

06/18/2024

Sunday, June 23, 2024

Mark 4:35-41

Jesus calms the storm.

As we continue in Ordinary Time, our reading this Sunday is taken from the Gospel of Mark. Mark's Gospel presents a vivid portrait of Jesus, whose words and deeds show that he is the Son of God. This Sunday's Gospel describes the end of a day of teaching in Jesus' ministry. Jesus taught the crowd in parables and then offered explanations of these parables to his disciples. Jesus then led his disciples away from the crowds and into the boats that they will use to cross the Sea of Galilee. The sea and its surrounding area are the settings for Jesus' teachings and miracles in this part of Mark's Gospel. This Sunday's reading describes how Jesus calmed a storm at sea. It is the first of four miracles that are presented in sequence at this point in Mark's Gospel. Jesus' disciples are frightened by the sudden storm; they do little to inspire confidence in the reader. Mark notes the contrast between the disciples' terror and Jesus' peace. Jesus is sleeping, untroubled by what is going on around him. The disciples' words to Jesus are telling. They are familiar enough with Jesus to dare to wake him. Their words to him are words of reproach, questioning his care for them. A careful reader might wonder what the disciples expected Jesus to do. Are they more troubled by the storm or by Jesus' inattentiveness to their needs? How many of us have chided a family member or friend for not agreeing with our assessment of the severity of a situation?
This Sunday's Gospel offers evidence of Jesus' power and authority as he calms the storm. In his day, power over nature was believed to be a sign of divinity—only God calms storms. Jesus' rebuke of the storm also echoes the rebuke he uses when he talks to and expels demons. In each situation, Jesus' power and authority is a sign of his divinity. Indeed, the disciples are left wondering about Jesus' identity at the conclusion of this Sunday's Gospel. They see before them a human being who acts with the authority and power of God. The disciples' uncertainty about Jesus' identity is a recurring them in Mark's Gospel.
This Gospel is a metaphor for our lives. We are in the boat, the storms of life are raging around us, and like the disciples, we may believe that Jesus is unconcerned, or “sleeping.” We hope that we will be as familiar with Jesus as his disciples. If we feel that Jesus is sleeping, are we comfortable enough to wake Jesus and present him with our needs? Jesus does not chide his disciples for waking him. Instead he chides them for their lack of faith, for their lack of perspective. When we bring our worries to God in prayer, we might just begin to learn to see things from God's perspective.

Please join us for Mass at 4 p.m. this Saturday.

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