A comment by lpioch after reading the "All or Many" stating we need better catechesis got me to thinking.  Then I read the article by George Weigel "The Coming Crisis in Episcopal Demographics" about how we need 250 new bishops in the coming years.  Now I feel like there may be a link to this shortage of priests to men teaching CCD or Sunday School.

I'm a member of one of the largest parishes in Alabama.  We have a wonderful Religious Education program and the Archdiocese provides training programs and mandates minimum amount of training each teacher must complete each year.

 But, I'm the lone male that teaches CCD regularly every Sunday in this large parish.  I have a friend that subs frequently but I'm still the sole male on regular staff.  And why is that?  Has somewhere in out society has it became un-manly to be called a catechist or Sunday School teacher?  Did Christ choose twelve women to be his "catechists"?  Yeah I consider the disciples as catechists.  I want to add here that I consider being called a catechist and a Sunday School teacher a great compliment.  And it is a "badge" I wear with honor.

 But I feel more men need to get involved as teachers of our faith.  Not because I feel women can't, but because our children (especially young men) need to see a 'father' figure instructing them.  Show our young men that it is okay to be a "manly-man" but still be humble enough to teach religion.  I feel that if more men were catechists then a priest's lifestyle would not seem so alien.  Teaching religion is not easy.  Just go ask the teachers in your parish (bet you have to ask a woman guys).  Teaching our children (aka the future of our Church) is a difficult but extremely rewarding and enjoyable task.  I've been teaching 6 years now and I enjoy it more and more each year.

 To the priests out there that may read this.  I feel that priests need to share with our young people what experiences they have had both as a priest and what they were like before becoming a priest.  Young people need to see that there is more to your job than saying Mass, delivering a homily, and hearing confessions.

To end my "soap box" dissertation, I think that if more men were active in teaching CCD (catechists) then more young men would give a more serious thought to the priesthood.  And priests if you would share more with our young people then your career path would have more takers.

How say you?

I did not say that this was a problem with the Church. The Church has it right. The Church has always taught that Saint Joseph is its father and the father of us all. 

Theologians on the other hand have not.

How many theologians do you finding defending Saint Joseph?

Thanks for the topic Tarheel.  My thoughts run the line of men taking the reigns of their families and being catechists at home as a first and foremost.  The religious upbringing of children starts at home--the ccd instruction on Sundays should only be an add-on.  It would be great to see more men filling those ministries but to be honest, I don't see that happening until more men take the lead in teaching the faith in their own families.  You do that.  My husband does that(when I "allow" him).  Most men don't and so the role of raising the children in the faith is left to the mothers and even more often, the grandmothers.

 And an interesting note, Steve Wood (Faith and Family radio program)said once that no matter how much the mother is involved in raising the children in the faith, it's the faith or lack thereof of the father that the children--especially the sons--will follow.  Explains a lot, doesn't it.

on a journey

Jesus, I trust in You!

"I know the boys in my parents' parish are very reluctant to become altar servers, for example, because it has become "a girl thing." The altar servers are almost exclusively girls."  -- this is the best argument I've every heard against female alter servers.

I think in actuallity there are some parishes that become pray to a spirit of witchcraft these are much the same parishes that have a great deal of new aginess pushed at them.

I think that the point is the "role" has really changed.

I, for one, wish it would remain as it was...all boys.  Because of its source of vocations.

Now, "altar-servers" are just one more way for the laity to "help out".  That's it.  And if that's it...then, of course, girls can do it, too. 

What lost opportunities. 

Thanks "on a journey" for you kind comments.  Teaching the faith at home is a two fold process.  My wife is a cradle catholic from the Philippines.  She is actually the one who laid the "foundation" for our son's faith education.  She would tell them things about the Mass just before every thing started.  Each week she would talk about something new.  My part came later.  It actually started out with me as the "role model" it was later on I started teaching.  And Mr Steve Wood is correct.  Father's must lead by example. This is especially true for young men.  If father's supported the Church and its activities and encouraged their son's and daughters to participate in Church activities then we would see more young people active in our parishes after Confirmation.  OK all you dads out these I'm going to zing a few of you.  Please tell me why so many father's will get up at the butt crack of dawn to make sure your child attends soccer camps, basketball camps, football camps, who knows what other camps on a Sunday.  But you can't get your child to Sunday school on time or regularly that starts much later in the day?   Which is more important in the long run?  Athletic ability or spiritual strength?  Mothers (thought I was going to pass you up didn't you?) why are you not more adamant that your children attend CCD or Sunday School?  And parents how many of you read the Bible to your children?  How many children see mom and dad reading the Bible period?

Altar servers.  That is just as important as a sport mom and dad.  When my oldest son was old enough to become an altar server I encouraged him and the first Sunday he served we all made a "big deal" out of it as a family.  In fact the priest use to recognize first time altar  servers to the congregation and they were applauded.  And when my youngest son became of age to serve we did the same thing.  In fact the two of them loved to serve together.  In fact they both assisted in teaching new altar servers and they themselves became role models for other young people.  And it was an unwritten rule that they would serve up until they were confirmed.  What greater honor can someone have than serving at God's altar?  Personally I don't care if we have coed altar servers.  This may encourage young girls to think about religious life also.  In my last parish every year there was a big party just for the altar servers.  The Knights of Columbus sponsored it and all the altar servers were recognized and given tokens of appreciation.  But they were told by the members of the Knights just how vitally important their role was.  About how they were role models for other children.  Here we see where men were supporting and reinforcing vital roles in any parish's ministry.

DavidT you asked about other countries.  I lived in Asia and in Europe will in the USAF.  In the few times I attended mass at local churches I only saw boy or male altar servers.  But then again in Belgium and in the Philippines the Church there does not have to do "battle" with Protestant churches as we do here in America.  The Church there is 'The Church'.

Well once again I got up on my 'soap box'.  As much as I hate to say it catholic men for the most part are not active in the church as they should be.  At my parish there are several bible study groups.  All are predominantly taught and attended by women.  I only know of two that have men teachers.  My friend who subs for CCD teaches one and our priest teaches the other one.  And again why is that?  Even the attendance in these classes is women by a large majority.  Can to explain why guys?  Now here is a real kick in the pants.  At protestant churches you will see a great number of men active in their church.  I know as I used to be protestant.

OK I will end with a challenge to my male counterparts.  Want to face a real challenge?  Want to get a real adrenalin rush by conquering your fears?  Want to do something that will make you hitch up your pants, stick out your chest and say "look what I did".  Want to beam with pride when you see the results of your work?  Sign up to teach CCD or Sunday school. 

Go ahead. 

I dare you.

Wives.  Don't let hubby waffle.  Behind every strong man is a strong woman.  Be the driving force if necessary.

Thanks for reading and listening.  May god bless you all.

Tarheel

(dave)

I agree with Matty, who appears to have a "kid friendly" monicker, that some catechists teach their conscience and not the Catechism.

I also concur that the most effective teaching, like it or not, is what is actually observed by the catechumen. 

My suggestion is that, only in America, do you have this immense sense of entitlement. I would not deny anyone the opportunity to serve God, however, I do not believe the full consequences of allowing females, hence the change from alterboy, to serve in this manner. In the same breath, and I must add, hesitantly, I believe that one's dedication to God, if it be true, would not consider whether a girl or a boy participated alongside them in servitude.

"I've never done any research, but I was wondering if any of you know if female alter servers is American or world wide?"

-- JPII was asked to address the issue.  He addressed it by issuing a statement that the appropriateness of female alters serves is an issue that should be decided by the local bishop.

Many local bishops further push of the decision and leave it to the pastor.

I have not found any books on or about St Joseph as of yet.  But in doing some research about him I realized that St Joseph is mentioned sparingly in the New Testament. 

Still looking if you find some books or even web sites let me know. 

Thanks!

From the Bible we know very little about Joseph and we cannot have much confidence in non-biblical material.

…and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called the Messiah… When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.” … When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, ^but had no marital relations with her until she had borne a son;? and he named him Jesus. (NRSV Mt 1:16-25)

Jesus was about thirty years old when he began his work. He was the son (as was thought) of Joseph son of Heli (NRSV Lk 3:23).

Thus we know he was a just/righteous man, who did as he was requested to do by an angel in a dream.

It is not clear if his father’s name was Heli or Jacob.

The Catholic Encyclopedia has:

Heli having died childless, his widow became the wife of his brother Jacob, and Joseph was the offspring of the marriage, by nature the son of Jacob, but legally the son of Heli. http://www.newadvent.org/cathen/07204b.htm.

God bless,


NoelFitz.
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In necessariis, unitas; in dubiis, libertas; in omnibus, caritas.
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St. Joseph

Spouse of the Blessed Virgin Mary and foster-father of Our Lord Jesus Christ.

LIFE

Sources

The chief sources of information on the life of St. Joseph are the first chapters of our first and third Gospels; they are practically also the only reliable sources, for, whilst, on the holy patriarch's life, as on many other points connected with the Saviour's history which are left untouched by the canonical writings, the apocryphal literature is full of details, the non-admittance of these works into the Canon of the Sacred Books casts a strong suspicion upon their contents; and, even granted that some of the facts recorded by them may be founded on trustworthy traditions, it is in most instances next to impossible to discern and sift these particles of true history from the fancies with which they are associated. Among these apocryphal productions dealing more or less extensively with some episodes of St. Joseph's life may be noted the so-called "Gospel of James", the "Pseudo-Matthew", the "Gospel of the Nativity of the Virgin Mary", the "Story of Joseph the Carpenter", and the "Life of the Virgin and Death of Joseph".

Genealogy

St. Matthew (1:16) calls St. Joseph the son of Jacob; according to St. Luke (3:23), Heli was his father. This is not the place to recite the many and most various endeavours to solve the vexing questions arising from the divergences between both genealogies; nor is it necessary to point out the explanation which meets best all the requirements of the problem (see GENEALOGY OF CHRIST); suffice it to remind the reader that, contrary to what was once advocated, most modern writers readily admit that in both documents we possess the genealogy of Joseph, and that it is quite possible to reconcile their data.

Residence

At any rate, Bethlehem, the city of David and his descendants, appears to have been the birth-place of Joseph. When, however, the Gospel history opens, namely, a few months before the Annunciation, Joseph was settled at Nazareth. Why and when he forsook his home-place to betake himself to Galilee is not ascertained; some suppose -- and the supposition is by no means improbable -- that the then-moderate circumstances of the family and the necessity of earning a living may have brought about the change. St. Joseph, indeed, was a tekton, as we learn from Matthew 13:55, and Mark 6:3. The word means both mechanic in general and carpenter in particular; St. Justin vouches for the latter sense (Dial. cum Tryph., lxxxviii, in P.G., VI, 688), and tradition has accepted this interpretation, which is followed in the English Bible.

Marriage

It is probably at Nazareth that Joseph betrothed and married her who was to become the Mother of God. When the marriage took place, whether before or after the Incarnation, is no easy matter to settle, and on this point the masters of exegesis have at all times been at variance. Most modern commentators, following the footsteps of St. Thomas, understand that, at the epoch of the Annunciation, the Blessed Virgin was only affianced to Joseph; as St. Thomas notices, this interpretation suits better all the evangelical data.

It will not be without interest to recall here, unreliable though they are, the lengthy stories concerning St. Joseph's marriage contained in the apocryphal writings. When forty years of age, Joseph married a woman called Melcha or Escha by some, Salome by others; they lived forty-nine years together and had six children, two daughters and four sons, the youngest of whom was James (the Less, "the Lord's brother"). A year after his wife's death, as the priests announced through Judea that they wished to find in the tribe of Juda a respectable man to espouse Mary, then twelve to fourteen years of age. Joseph, who was at the time ninety years old, went up to Jerusalem among the candidates; a miracle manifested the choice God had made of Joseph, and two years later the Annunciation took place. These dreams, as St. Jerome styles them, from which many a Christian artist has drawn his inspiration (see, for instance, Raphael's "Espousals of the Virgin"), are void of authority; they nevertheless acquired in the course of ages some popularity; in them some ecclesiastical writers sought the answer to the well-known difficulty arising from the mention in the Gospel of "the Lord's brothers"; from them also popular credulity has, contrary to all probability, as well as to the tradition witnessed by old works of art, retained the belief that St. Joseph was an old man at the time of marriage with the Mother of God.

The Incarnation

This marriage, true and complete, was, in the intention of the spouses, to be virgin marriage (cf. St. Augustine, "De cons. Evang.", II, i in P.L. XXXIV, 1071-72; "Cont. Julian.", V, xii, 45 in P.L.. XLIV, 810; St. Thomas, III:28; III:29:2). But soon was the faith of Joseph in his spouse to be sorely tried: she was with child. However painful the discovery must have been for him, unaware as he was of the mystery of the Incarnation, his delicate feelings forbade him to defame his affianced, and he resolved "to put her away privately; but while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost. . . And Joseph, rising from his sleep, did as the angel of the Lord had commanded him, and took unto him his wife" (Matthew 1:19, 20, 24).

The Nativity and the Flight to Egypt

A few months later, the time came for Joseph and Mary to go to Bethlehem, to be enrolled, according to the decree issued by Caesar Augustus: a new source of anxiety for Joseph, for "her days were accomplished, that she should be delivered", and "there was no room for them in the inn (Luke 2:1-7). What must have been the thoughts of the holy man at the birth of the Saviour, the coming of the shepherds and of the wise men, and at the events which occurred at the time of the Presentation of Jesus in the Temple, we can merely guess; St. Luke tells only that he was "wondering at those things which were spoken concerning him" (k12:33). New trials were soon to follow. The news that a king of the Jews was born could not but kindle in the wicked heart of the old and bloody tyrant, Herod, the fire of jealousy. Again "an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee" (Matthew 2:13).

Return to Nazareth

The summons to go back to Palestine came only after a few years, and the Holy Family settled again at Nazareth. St. Joseph's was henceforth the simple and uneventful life of an humble Jew, supporting himself and his family by his work, and faithful to the religious practices commanded by the Law or observed by pious Israelites. The only noteworthy incident recorded by the Gospel is the loss of, and anxious quest for, Jesus, then twelve years old, when He had strayed during the yearly pilgrimage to the Holy City (Luke 2:42-51).

Death

This is the last we hear of St. Joseph in the sacred writings, and we may well suppose that Jesus's foster-father died before the beginning of Savior's public life. In several circumstances, indeed, the Gospels speak of the latter's mother and brothers (Matthew 12:46; Mark 3:31; Luke 8:19; John 7:3), but never do they speak of His father in connection with the rest of the family; they tell us only that Our Lord, during His public life, was referred to as the son of Joseph (John 1:45; 6:42; Luke 4:22) the carpenter (Matthew 13:55). Would Jesus, moreover, when about die on the Cross, have entrusted His mother to John's care, had St. Joseph been still alive?

According to the apocryphal "Story of Joseph the Carpenter", the holy man reached his hundred and eleventh year when he died, on 20 July (A.D. 18 or 19). St. Epiphanius gives him ninety years of age at the time of his demise; and if we are to believe the Venerable Bede, he was buried in the Valley of Josaphat. In truth we do not know when St. Joseph died; it is most unlikely that he attained the ripe old age spoken of by the "Story of Joseph" and St. Epiphanius. The probability is that he died and was buried at Nazareth.

DEVOTION TO SAINT JOSEPH In the Holy Love of God I am your brother and my name is Royal.

Dear Tarheel, I too served in Vietnam. There is a huge difference between willing to suffer and willing to inflict pain. In my humble opinion according to the killings I observed in Vietnam, Americans joining the military and going off to war are intent on inflicting pain not on being willing to suffer. Men and women that are willing to suffer do so without violence or violent intent. That is what set Jesus apart from all others. Also, my contention that men in the USA are not Catholic and that is why there are more women in Cathecismal teaching positions because there are more Catholic women. American men are less likely to be truly Catholic in their faith beleifs and that is the reason for shortage in male Catechists. Men are also less willing to suffer and more intent on inflicting pain. That is one of the reasons why America has the greatest number of marital abuse cases in the world and this country is full of women's shelters to protect them from violent husbands. I did not inflict pain in Vietnam and did not carry a weapon, I preferred to die rather than to kill. My intention was confirmed in faith by a Catholic priest I met in Vietnam. I do not know the intentions of Mkochan's daughter whether she is intent on inflicting pain to others or to suffer as Christ did. Remember that Christ inflicted pain on no one nor would he teach or advise anyone to do so. As Christ said to Peter, "Put away your sword"

I am sorry to say that I do not buy your intention that Americans are in Iraq to suffer. They are most definitely there to inflict pain on Iraqi's, that is why they carry weapons. No one whom intends to suffer carries a weapon.  In the Holy Love of God I am your brother in Christ and my name is Royal.

• PART THREE: LIFE IN CHRIST
  • SECTION TWO THE TEN COMMANDMENTS
    • CHAPTER TWO YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF
      • Article 5 THE FIFTH COMMANDMENT
        • III. Safeguarding Peace

III. Safeguarding Peace

Peace

2302 By recalling the commandment, "You shall not kill,"⁹³ our Lord asked for peace of heart and denounced murderous anger and hatred as immoral.
Anger is a desire for revenge. "To desire vengeance in order to do evil to someone who should be punished is illicit," but it is praiseworthy to impose restitution "to correct vices and maintain justice."⁹⁴ If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin. the Lord says, "Everyone who is angry with his brother shall be liable to judgment."⁹⁵

2303 Deliberate hatred is contrary to charity. Hatred of the neighbor is a sin when one deliberately wishes him evil. Hatred of the neighbor is a grave sin when one deliberately desires him grave harm. "But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven."⁹⁶

2304 Respect for and development of human life require peace. Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity. Peace is "the tranquillity of order."⁹⁷ Peace is the work of justice and the effect of charity.⁹⁸

2305 Earthly peace is the image and fruit of the peace of Christ, the messianic "Prince of Peace."⁹⁹ By the blood of his Cross, "in his own person he killed the hostility,"¹⁰⁰ he reconciled men with God and made his Church the sacrament of the unity of the human race and of its union with God. "He is our peace."¹⁰¹ He has declared: "Blessed are the peacemakers."¹⁰²

2306 Those who renounce violence and bloodshed and, in order to safeguard human rights, make use of those means of defense available to the weakest, bear witness to evangelical charity, provided they do so without harming the rights and obligations of other men and societies. They bear legitimate witness to the gravity of the physical and moral risks of recourse to violence, with all its destruction and death.¹⁰³

Avoiding war

2307 The fifth commandment forbids the intentional destruction of human life. Because of the evils and injustices that accompany all war, the Church insistently urges everyone to prayer and to action so that the divine Goodness may free us from the ancient bondage of war.¹⁰⁴

2308 All citizens and all governments are obliged to work for the avoidance of war.
However, "as long as the danger of war persists and there is no international authority with the necessary competence and power, governments cannot be denied the right of lawful self-defense, once all peace efforts have failed."¹⁰⁵

2309 The strict conditions for legitimate defense by military force require rigorous consideration. the gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time:
- the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
- all other means of putting an end to it must have been shown to be impractical or ineffective;
- there must be serious prospects of success;
- the use of arms must not produce evils and disorders graver than the evil to be eliminated. the power of modem means of destruction weighs very heavily in evaluating this condition.

These are the traditional elements enumerated in what is called the "just war" doctrine.
The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.

2310 Public authorities, in this case, have the right and duty to impose on citizens the obligations necessary for national defense.
Those who are sworn to serve their country in the armed forces are servants of the security and freedom of nations. If they carry out their duty honorably, they truly contribute to the common good of the nation and the maintenance of peace.¹⁰⁶

2311 Public authorities should make equitable provision for those who for reasons of conscience refuse to bear arms; these are nonetheless obliged to serve the human community in some other way.¹⁰⁷

2312 The Church and human reason both assert the permanent validity of the moral law during armed conflict. "The mere fact that war has regrettably broken out does not mean that everything becomes licit between the warring parties."¹⁰⁸

2313 Non-combatants, wounded soldiers, and prisoners must be respected and treated humanely.
Actions deliberately contrary to the law of nations and to its universal principles are crimes, as are the orders that command such actions. Blind obedience does not suffice to excuse those who carry them out. Thus the extermination of a people, nation, or ethnic minority must be condemned as a mortal sin. One is morally bound to resist orders that command genocide.

2314 "Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation."¹⁰⁹ A danger of modern warfare is that it provides the opportunity to those who possess modern scientific weapons especially atomic, biological, or chemical weapons - to commit such crimes.

2315 The accumulation of arms strikes many as a paradoxically suitable way of deterring potential adversaries from war. They see it as the most effective means of ensuring peace among nations. This method of deterrence gives rise to strong moral reservations. the arms race does not ensure peace. Far from eliminating the causes of war, it risks aggravating them. Spending enormous sums to produce ever new types of weapons impedes efforts to aid needy populations;¹¹⁰ it thwarts the development of peoples. Over-armament multiplies reasons for conflict and increases the danger of escalation.

2316 The production and the sale of arms affect the common good of nations and of the international community. Hence public authorities have the right and duty to regulate them. the short-term pursuit of private or collective interests cannot legitimate undertakings that promote violence and conflict among nations and compromise the international juridical order.

2317 Injustice, excessive economic or social inequalities, envy, distrust, and pride raging among men and nations constantly threaten peace and cause wars. Everything done to overcome these disorders contributes to building up peace and avoiding war:

Insofar as men are sinners, the threat of war hangs over them and will so continue until Christ comes again; but insofar as they can vanquish sin by coming together in charity, violence itself will be vanquished and these words will be fulfilled: "they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more."¹¹¹

Pope Benedict has already condemned the Iraq/Afghanistan Wars as UNJUST WAR. Vietnam was also UNJUST WAR.

I will read the book you mentioned although I highly doubt there is any Pope condoning war, certainly you would never see a Pope carrying a weapon, concealed or not concealed.

In the Holy Love of God I am your brother in Christ and my name is Royal.