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(Vatican Radio)  Indonesia's president has issued a decree giving the government the power to ban radical organizations, in a move aimed at outlawing groups which have caused a sharp rise ‎in the political weight of extremist Islam.  ‎The measure announced on Wednesday by the country's top security minister follows months of sectarian tensions in the world's most populous Muslim nation that shook the government and undermined its reputation for practicing a moderate form of Islam.

It amends an existing law regulating mass organizations, allowing the government to sidestep a potentially lengthy court process to implement a ban. Analysts say it is aimed at groups such as the Hizbut Tahir Indonesia (HTI), that promotes the adoption of sharia and the establishment of a caliphate in Indonesia, similar to the Islamic State (IS).  However, Wiranto, the coordinating minister for politics, security and law, explained that the decree signed by President Joko “Jokowi” Widodo on Monday, is aimed at protecting the unity and existence of Indonesia as a nation and not at discrediting Islamic groups.

The move has support from a largely moderate Indonesian society. "Both the government and society see activities organized by radical groups, including HTI, are clearly against the national ideology," said Father Guido Suprapto, executive secretary of the Commission for the Laity of the Indonesian Catholic Bishops’ Conference (KWI).  He believed that the government should have the authority to ban any radical group.  "Of course, one thing to consider is how dangerous a radical group is," he told UCANEWS.

New York-based Human Rights Watch has however condemned the move, calling it a ``troubling violation'' of the rights to freedom of association and expression despite it being supported by moderate groups such as Nahdlatul Ulama, Indonesia's largest Muslim organization. Andreas Harsono, an Indonesian researcher for Human Rights Watch, said the government's decision to ban HTI "constitutes a troubling violation of universal rights of freedom of association and expression."

HTI along with groups such as the violent Islamic Defenders Front, was behind months of massive protests in Jakarta, the capital, against the city's ethnic Chinese minority Christian governor, Basuki Tjahaja "Ahok" Purnama‎ who re-election campaign was marred by fierce protests against an allegation he blasphemed Islam. He subsequently failed to be re-elected and was handed a 2-year prison sentence for blasphemy.  Hizbut, a global organization, is estimated to have tens of thousands of members in Indonesia.

Last May, the government had announced the ban on HTI. At the beginning of March, the ‎Ministry for the Coordination of Political, Legal and Security Affairs announced that the government ‎would prevent HTI from operating in the country, as its political vision contradicts the spirit of Pancasila, the 5-principle state ideology that is the foundation of the Indonesian society which promotes diversity, pluralism and tolerance among the nation’s ethnic, religious, cultural and linguistic groups.  The official national motto, “Bhinneka Tunggal Ika”, or “unity in diversity”, is based on Pancasila.

Despite being the world most populous Muslim state, Indonesia has a secular constitution that ‎guarantees freedom of religion. The government ‎recognizes only six official religions - Islam, Protestantism, Catholicism, Hinduism, Buddhism and ‎Confucianism.  ‎With an estimated population of 258 million, Indonesia is also ‎the fourth ‎most populous nation in the world.  More than 85% of its population  is Muslim, with ‎Christians ‎forming nearly 13%.  Catholics make up some 3.5%.  

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The Jesuit-run St. Xavier's College in in eastern India’s Kolkata city began functioning as the nation’s first Jesuit university on July 7, opening its first academic year 6 months after achieving the new status.  West Bengal state chief minister Mamata Banerjee unveiled the plague of the new building of St. Xavier’s University, Kolkata, along with business tycoon Lakshmi Mittal, a former student of St. Xavier's College who funded the building. 

"Education makes one a real human being. Minority institutions have a very vital and important role,” said the chief minister commending quality education imparted by missionary institutions such as by Christians and Ramakrishna Mission.  “I believe, in three-four years, St Xavier's would be able to compete with institutions like Harvard and Oxford,”” she added.

The university as well as the college is named after the 16th century Spanish missionary and co-founder of the Jesuits, St. Francis Xavier.  Archbishop Thomas D'Souza of Calcutta blessed the marble statue of St. Xavier after a short prayer at the entrance, marking the opening of the first academic session of the university.   

The 157-year-old St. Xavier's College was allowed to build a university in New Town, a satellite city of Kolkata (formerly Calcutta), last December when the West Bengal state legislature unanimously passed "The St. Xavier's University, Kolkata Bill 2016." 

Jesuit Father Felix Raj, vice chancellor of the university, told the gathering that they could not have achieved this milestone without the support of many people.  Welcoming the new students, he said, "We shall try the best to form them as men and women for others. It is only the beginning and we will slowly grow," he added.  The first batch will start with the BCom, MCom, Masters in Social Work, Masters in Mass Communication and Masters in English courses.

Mittal, who owns a multi-billion-dollar steel company based in the United Kingdom, chairman and CEO of ArcelorMittal, the world's largest steel-making company, shared his "unforgettable interaction" with some of his Jesuit professors and lauded the formation he received in the college.  He helped fund the six-story academic block in the 6.8-hectare campus that was opened along with new academic year.

The college also plans to have two separate hostels for men and women, each with a capacity of housing 1,000 students.  (Source: UCAN)

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(Vatican Radio) European Churches on Wednesday called on the European Union to avoid opening way for the militarization of its budget and structures but to strengthen its role as an actor for peace and reconciliation.

Following a meeting on Peacebuilding and Reconciliation, the Conference of European Churches (CEC) released a statement in which it expresses opposition to policies that “could transform the EU into a military alliance”.

The statement was penned in light of three recent papers on defence policy by the European Commission which would fund military research and subsidise the defense industry.

It says that such increases in military funding would have adverse effects on security, while similar levels of investments in other sectors would increase “reconciliation, stability, and prosperity—the very basis of security”.

“As churches living out gospel values, we urge the EU to gather all human and financial capacities for peacebuilding as the basis for shared security,” remarked CEC General Secretary Fr Heikki Huttunen. “The European project, in its various manifestations, stands as an example of what can be done through non-military means to build up a peaceful, stable, and prosperous Europe.”

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A visiting Yemeni minister has assured the Indian government that an Indian Catholic priest kidnapped in the Arabian state last year is still alive and efforts to trace him are continuing.  India’s External Affairs Minister Sushma Swaraj on Tuesday held extensive talks in New Delhi with Yemen’s Deputy Prime Minister and Foreign Minister, Abdulmalik Abduljalil Al-Mekhlafi, during which she conveyed India's concern for the safety of Father Tom Uzhunnalil, and requested for "continued assistance from the Yemeni authorities in securing his safe and early release." 

The 56-year-old Salesian priest was kidnapped March 4, 2016, after suspected Islamic terrorists stormed a home for elderly people managed by the Missionaries of Charity nuns in the port city of Aden. The assailants shot dead 16 people, including four nuns before kidnapping the priest, who served as the chaplain of the house. 

Al-Mekhlafi who began a 4-day India visit, assured Swaraj on the status of Fr. Tom.  An official statement by India’s External Affairs Ministry said that Al-Mekhlafi, who is on a 4-day India visit, assured that “Fr. Tom was alive and the Yemeni government has been making all efforts to secure his release. He assured all cooperation in this regard."

In February this year, at least 60 children wrote to Indian Prime Minister Narendra Modi seeking his intervention for the early release of Fr. Tom, who hails from Kerala state but belongs to the Salesian Province of Bangalore.  He had been working as a missionary under Bishop Paul Hinder, the Apostolic Vicar of Southern Arabia. Church officials said they had not received any demands for ransom in the last year and were unaware about the motive or identity of the kidnappers, making their role in the rescue effort impossible.

Amid rumors of torture by Islamic militants, two videos have appeared on social media in which the priest said sought the help of the church and Indian officials.   (Source: UCAN) 

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Catholic church leaders in Sierra Leone are calling for peaceful and credible general elections slated for 7 March 2017. In a recent Pastoral Letter, the Catholic Bishops’ Conference appealed to priests, religious and lay faithful to promote unity, reconciliation and peace. The bishops also urged all Sierra Leoneans, especially those who are of voting age, “to strongly reject all acts of violence, unnecessary provocations, various forms of fraud that distort results, as well as anything that can lead to destabilization and disorder.”

Sierra Leone has held three peaceful general elections since the end of the civil 15 years ago.

Below is the full text of the Bishops’ pastoral letter 

JOURNEYING TOWARDS PEACEFUL AND CREDIBLE ELECTIONS

A Pastoral Letter on the Elections in March 2018

Introduction

We greet you in the name of the Risen Lord; and pray that we may all pass over from death to life and that raised from the dead by the Father’s glory, we too might, live a new life (cf. Rom. 6:4).

We, the Catholic Bishops in Sierra Leone, upon prayerful reflection, issue this pastoral letter in view of the parliamentary, local and presidential Elections scheduled to take place on 7th March 2018.

As your Bishops, we have a responsibility to lead souls to greener pastures. It is our duty to engage in the dialogue over our country’s future and the Sierra Leone we want for all. Pope Paul VI reminds us that “It is up to Christian communities to analyze with objectivity the situation which is proper to their own country, to shed on it the light of the Gospel’s unalterable words and to draw principles of reflection, norms of judgment and directives for action from the social teachings of the Church.” (Octogesima Adveniens no. 4).

Sentiments of Gratitude

We express our sincere gratitude to the President, Dr. Ernest Bai Koroma, for announcing in good time the date for elections, thereby allaying all fears that the elections might be unduly delayed or even postponed. This, in our view, is a major support to the promotion of peace and stability and a boost to our young democracy.

We also appreciate the support given by the International Community to this country and its people, especially in moments of dire need.

In a special way we acknowledge the tremendous efforts and sacrifices of Sierra Leoneans both at home and abroad in ensuring that progress is made in our nation that has suffered for far too long. Our nation was brought to her heels as a result of the Ebola epidemic that claimed thousands of valuable lives. Our resilience as a people and a nation was tested severely. However, it was at that very difficult moment when the nation united to fight a common enemy. The words of St. Paul to the Corinthians were a great consolation during our desperation: “We are in difficulties on all sides, but never cornered…we have been persecuted, but never deserted; knocked down but never killed” (2 Cor. 4:8-9). We therefore encourage all those who stood by us during those challenging moments to accompany us again towards free, fair and credible elections.

The Risen Christ Our Light and Strength

The Risen Christ remains our light and guides us to a new and better life; he leads us to a new way of seeing, judging and making decisions. This light shines in the dark and the darkness cannot overpower it. The Risen Christ calls us to die to sin and live for God. You too must consider yourselves as dead to sin and living for God in Jesus Christ (cf. Rom. 6:3-11).

We can only build better families, communities and our country when Christ leads us with his light and when he becomes the propelling force of our decisions and actions. And so we ask for forgiveness for the many times we have allowed our darkness to overcome the Light that has been given to us. The darkness of our sins – our pride, our selfishness, tribalism, nepotism, corruption, greed – has tried to put out the Light in us. We pray that the light of Christ rising in glory may dispel the darkness of our hearts and minds.

Dead to Sin and Living in the Newness of Christ

We are dead to sin when our old self was crucified with Christ. We died to sin when Sierra Leoneans were able to overcome their differences and negotiated peaceful resolution to the ten years of civil war. So many innocent lives were lost. The terrible war was as a result of the many wrong decisions made without the guidance of God and the common good of our brothers and sisters. “Usually war is a funeral procession of violated human rights” (Catholic Bishops of Angola 1993). Greed, corruption, moral decadence, indifference to the common good took over us. And there was darkness all over the land. To use the words of our predecessors during the civil war: ‘while war spells misery and untold sufferings for thousands of people, for others it seems to be ‘good business’ (Sierra Leone Bishops Lenten Message 1993).

The outbreak of the Ebola Virus Disease (EVD) showed the best and worst in us as a nation. On one hand, it revealed quite shockingly the poor state of our medical services. On the other hand, patriotic medical practitioners and other health workers endeavoured to fill in the gaps by making immense sacrifices and some paid the ultimate price with their lives to defeat the virus. The Ebola epidemic is remembered as one of the darkest moments in our history. The twin tragedies in our nation, the civil war and the Ebola epidemic, brought Sierra Leoneans together from all walks of life to fight for a common purpose. Our ethnic, cultural and religious differences were put aside in order to achieve a higher good. Such desirable attitudes that we manifested so clearly at critical moments in our history should be shown again as we move towards the national elections in 2018 that will define the next phase of our country’s history.

Work for the Common Good

We appeal to all Sierra Leoneans to work for the common good. We have to assume responsibility for our own development and not to wait for others to do it. Our progress must be borne on our shoulders and then others will follow us. When adversity affects us we all suffer. Ebola, civil war and conflict did not have a party colour. All Sierra Leoneans suffered. Our commitment brought an end to the civil war and the Ebola epidemic; it renewed our democracy and peace and brought infrastructural growth. We need this same dedication and commitment to address poverty, illiteracy, food insecurity and corruption. Let us put communities at the heart of development and then our country will experience true prosperity that benefits everyone.

The Present Political and Economic Landscape

We note with deep regret that the present political landscape does not promote unity among us. Politically we are divided into North-West and South-East. We have promoted a politics of regionalism. In 2007, we breathed a sigh of relief for the peaceful presidential and parliamentary elections and the emergence of the then opposition party, All Peoples Congress (APC) as the victor. Ten years on we have not attained the united and peaceful Sierra Leone we all dreamt of. Many citizens continue to stomach grievances and on many occasions peaceful demonstrators have been treated with heavy hands and some brutally killed. How fast our hopes and aspirations have diminished!

We are aware that significant gains were made in economic growth, especially between 2012 and 2014. Our nation was rated as one of the fastest growing economies in sub-Sahara Africa. But we were told that the twin shocks of Ebola and the fall in iron ore prizes worldwide led to austerity measures. But is it austerity only for a few; the poor, helpless and vulnerable?

Expressing Unity as a People and Freedom to Exercise Electoral Franchise

As a Church we should not afford to shy away from political participation but our involvement cannot be partisan. In no way can we as a Church champion the cause of any political party. Our cause is a noble one; namely to defend our country and its citizens from political manipulators and to educate all citizens to vote wisely and responsibly. Ours is therefore an advocacy role. We inform, instruct and educate our youth and indeed all citizens to stay away from violence and anything else that might cloud the election process.

We call our leaders to attention about the dangers of youth unemployment. We challenge them to make genuine efforts to stamp out corruption and put an end to impunity. We call on the political class and especially political parties to be responsible in shaping the political culture of our nation. Divisiveness, political bickering and infighting do not augur well for the consolidation of our young democracy. After many years of independence, our political parties should have, by now, institutionalized tolerance, ethnic diversity, respect for the rule of law and the rules of the game leading to trust and confidence by the general populace in the democratic process. We call on the Government to resist the temptation of political manipulation and to do everything possible to create a level playing ground for all political parties. No attempt should be made by anyone to change the will of the electorate. All Sierra Leoneans who have reached the required age have a right and a duty to register and vote. Do not turn your back to the political process.

Recommendations and Conclusion

In the light of the foregoing considerations:

1. We call on all Sierra Leoneans, especially those who are of voting age, to strongly reject all acts of violence, unnecessary provocations, various forms of fraud that distort results, as well as anything that can lead to destabilization and disorder.

2. We encourage all political parties and their supporters to accept the results or outcome of the elections, should the latter be declared free and fair by the competent authority.

3. We urge the Law Enforcement officers to safeguard honour and loyalty to this country and its institutions, the protection of lives and property, and to maintain political neutrality in the execution of their duties.

4. We persuade political parties and presidential candidates to respect the electoral process, to preserve peace, to uphold the interest of the Sierra Leonean people and to see themselves in this pluralistic election as competitors, not adversaries. In fact, Pope John Paul II said, “an authentic democracy, which respects pluralism, is one of the principal routes which the Church travels together with the people. Being engaged in the democratic struggle according to the Spirit of the Gospel is a sign of a Church which participates in the promotion of the rule of law everywhere in Africa” (Ecclesia in Africa no. 112).

5. We, the Catholic Church, make a commitment to uphold, teach and preach all the tenets contained in this pastoral letter. We strongly enjoin our priests, religious and lay faithful to promote a spirit of unity, reconciliation, tolerance and peace in their sermons, homilies, conferences and pastoral engagements.

In conclusion, we pray that Mary, the Queen of Peace, continue to intercede for us so that her Son may grant us the grace and the strength to follow the light and walk to newness of life in Christ.

Given in Freetown, on the fourth day of June in the Year of Our Lord Two Thousand and Seventeen; the Solemnity of Pentecost.

Bishop Charles A. M. Campbell, Catholic Diocese of Bo and President of Conference

Archbishop Edward T. Charles, Archdiocese of Freetown

Bishop Patrick D. Koroma, Diocese of Kenema

Bishop Henry Aruna (Auxiliary), Diocese of Kenema

Bishop Natale Paganelli, SX., Diocese of Makeni

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Hawthorne, New York, Jul 11, 2017 / 01:34 pm (National Catholic Register).- Nathaniel Hawthorne added the “w” to his last name because one of his ancestors was John Hathorne, a Salem witch trial judge, and he wanted to distance himself from that legacy. Raised in a Calvinist milieu, Hawthorne was not a regular churchgoer, but as anyone who read The Scarlet Letter in high school knows, he was conversant with religious themes of sin, judgement, forgiveness, and mercy.

A supporter of Franklin Pierce, the 14th president of the United States, he was rewarded with a diplomatic post – the consulship in Liverpool, England. The Democratic Party did not nominate Pierce to run for a second term, however, and the Hawthorne family toured Portugal, France and Italy in late 1850’s after leaving that post.

Hawthorne’s wife, Sophia Peabody, had been raised a Unitarian and both Nathaniel and Sophia were influenced by the Transcendental Movement, being friends with Bronson Alcott, Henry David Thoreau, and Ralph Waldo Emerson. They had three children, Una, Julian, and Rose.

Nothing in the family background could have prepared them for the conversion of their youngest child to the Catholic Church – except perhaps those years in Europe where they encountered “the Roman Church” in art and architecture, music, culture and prayer.
 
Marriage, Conversion, and Separation

Rose Hawthorne’s conversion to Catholicism in 1891 shocked the family. Her father had died in 1864 and her mother moved the family to Dresden, Germany, where Rose met George Parsons Lathrop. Because of Franco-Prussian War, Sophia moved again, back to England. There she died in 1871; Rose and George were married later that year in an Anglican Church over the objections of her brother and sister; they thought it was too soon after their mother’s death and that Rose was too young and vulnerable to marry.

They had a troubled marriage; he abused alcohol and their only child Francis died of diphtheria in 1881. George edited The Atlantic Monthly and Rose wrote poetry. They lived in New London, Connecticut and took instruction from a Paulist, Father Alfred Young, and were received into the Church. Like many new converts, they were filled with zeal and worked for the Church together on several projects, including the Catholic Summer School Movement and a history of the Visitation Convent in Georgetown.

In 1895, Rose and George took the extraordinary step of asking the Catholic Church for a permanent separation – not an annulment of their marriage – because of George’s instability and alcoholism which endangered Rose. Neither would be free to marry until the other died, so they demonstrated their belief in the indissolubility of marriage and in the Sacrament of Matrimony even as they separated. George died of cirrhosis of the liver three years later.
 
A New Cause; A New Vocation

Rose had witnessed the decline and death of the poet, Emma Lazarus, who wrote the poem inscribed at the base of the Statue of Liberty, “The New Colossus.” Rose noted that although there had been no cure for Emma’s cancer, she had been comfortable and cared for during her illness. Rose began to think of those who suffered from the same disease without the same palliative care and studied nursing the New York Cancer Hospital. She went out to the poor in their tenements and opened Sister Rose's Free Home on the lower East Side with the assistance of Alice Huber.

At the same time that she was engaged in such practical nursing and care for the poor. Rose attended daily Mass, went to Confession frequently, prayed, wrote (publishing a collection of family letters as Memories of Hawthorne), and worked to raise funds. At the urging of Father Clement Thuente, O.P., Rose and Alice became Third Order Dominicans.

On December 8, 1900, with the approval of the Archbishop of New York, Michael A. Corrigan, Rose founded a new religious order, the Servants of Relief for Incurable Cancer, and became its first Mother Superior with the name Mother Mary Alphonsa. She died on July 9, 1926 when she was 75 years old. Her parents had been married on July 9 in 1842.
 
Servant of God

The late Edward Cardinal Egan, Archbishop of New York, approved the opening of her cause for canonization in 2003. She is now called a Servant of God.

Her story, with its hints of literary romance and reality of separation and sorrow, demonstrates how strong the call to holiness can be. Out of her disappointment and grief from her failed marriage, Rose Hawthorne Lathrop as Mother Mary Alphonsa found a new vocation and a way to serve the poor and destitute in the late nineteenth and early twentieth century. The Dominican Sisters of Hawthorne, as her order is known today, offers this prayer for her canonization on their website:

Lord God, in your special love for the sick, the poor and the lonely, you raised up Rose Hawthorne (Mother Mary Alphonsa) to be the servant of those afflicted with incurable cancer with no one to care for them.  In serving the outcast and the abandoned, she strove to see in them the face of your Son.  In her eyes, those in need were always “Christ’s Poor.”

Grant that her example of selfless charity and her courage in the face of great obstacles will inspire us to be generous in our service of neighbor.  We humbly ask that you glorify your servant, Rose Hawthorne, on earth according to the designs of your holy will. Through her intercession, grant the favor that I now present (here make your request).

Through Jesus Christ our Lord. Amen.

...

This article was originally published by the National Catholic Register.

 

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IMAGE: CNS photo/Gregory A. Shemitz, Long Island Catholic

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WASHINGTON (CNS) -- The Vatican recently published a circular letter, "On the bread and wine for the Eucharist," sent to diocesan bishops at the request of Pope Francis. Dated June 15 -- the feast of the Body and Blood of Christ -- the letter was made public by the Vatican July 8.

Because bread and wine for the Eucharist are no longer supplied just by religious communities, but "are also sold in supermarkets and other stores and even over the internet," bishops should set up guidelines, an oversight body and/or even a form of certification to help "remove any doubt about the validity of the matter for the Eucharist," the Vatican's Congregation for Divine Worship and the Sacraments said.

In response to the Vatican statement, the U.S. Conference of Catholic Bishops Secretariat of Divine Worship has answered some of these frequently asked questions.

Q: Why is the Vatican worried about what makes up a Communion host? Doesn't it have more important things to focus on?

A: To say that the Eucharist is important to Catholics is an understatement; the bishops at the Second Vatican Council referred to it as the "source of and summit of the Christian life." On the night before he died, Jesus considered it important enough to spend time with his apostles at the Last Supper, telling them to continue to celebrate the Eucharist, instructing them to "do this in memory of me." So the Vatican is naturally interested in making sure that this instruction is carried out properly, and this requires not only a priest who says the correct words, but also the use of the correct material. Therefore, the Catholic Church has strict requirements for the bread and wine used at Mass.

Q: Has the validity of the materials used for the Eucharist been a problem in the United States?

A: The circular letter is addressed to the entire church, to bishops all over the world. Circumstances are very different in various places around the globe, so it's difficult to know whether the Holy See's letter is a response to particular problems in certain places. It's important to note that the letter does not introduce any new teachings or regulations -- it simply reminds bishops of their important duty to ensure that the correct materials are used in the celebration of the Mass. We're fortunate in our country, insofar as it's not difficult to find bread and wine that are clearly suitable for the Mass.

Q: Concerning low-gluten hosts, how much gluten is in them? Are they safe for someone with celiac disease?

A: The gluten content in low-gluten hosts can vary by producer, but they typically contain less than 0.32 percent gluten. Foods with less than 20 parts per million gluten can be marketed as "gluten-free," and some low-gluten hosts -- while containing enough gluten to satisfy the church's requirements for Mass -- would even fall into that category. The amount of gluten present in low-gluten hosts is considered safe for the vast majority of people with gluten-related health difficulties.

Q: For someone who does not want any exposure to gluten, the church says that Communion may be received under the species of wine alone. What happens if a diocese does not offer Communion under both species?

A: Parishes are more than willing to make special arrangements to assist people who need to receive the Precious Blood instead of the host for medical reasons, even if the parish doesn't normally offer Communion under both kinds. It can take a little advanced planning to organize the procedures, but pastors are happy to do this. If for some reason a person in this situation runs into difficulties at the parish level, he or she should contact the bishop's office for assistance.

Q: What about someone, especially a priest, who has alcoholism? Is grape juice allowed?

A: Grape juice is not allowed for the Catholic Mass, but the use of "mustum" can be permitted. Mustum is a kind of wine that has an extremely low alcohol content. It's made by beginning the fermentation process in grape juice, but then suspending the process such that the alcohol content generally remains below 1 percent, far lower than the levels found in most table wines.

Q: I understand other faiths have gluten-free substitutes. With the church's insistence on the presence of wheat in the Communion wafer, has this caused any problems in ecumenical dialogue?

A: No, this has not been an issue in ecumenical dialogue.

Q: Who do I talk with if these issues are a concern of mine? Must my pastor accommodate my needs?

A: Someone who suffers in this way should talk to his or her pastor. Naturally, if someone arrives with this kind of request at the last second before Mass is set to begin, the pastor might not be able to accommodate his or her needs. But if someone reaches out in a reasonable manner, pastors are happy to help. Again, if someone runs into difficulties in this regard, he or she should contact the bishop's office for assistance. One of the greatest duties and privileges of bishops and priests is making the Eucharist available to the Catholic faithful, and they do their best to make this possible.

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