Saint Casimir Parish
MINISTRY OF PRAISE
St. Casimir Parish
grant that with the help of St. Casimir’s intercession
we may serve you in holiness and justice.
PLEASE PRAY FOR THE FOLLOWING INTENTIONS
That the Church in China may persevere in its faithfulness to the Gospel and
grow in unity. (Papal
That bishops, priests, and deacons may be tireless messengers of the Gospel.
That those preparing to enter the Church at Easter may find the season of
Lent a time of true education, prayer, and growth in holiness.
That respect for nature may grow with the awareness that all creation is
God’s work entrusted to human responsibility.
That God bless Father Bacevice and the Pastoral and Finance Councils in
their efforts to secure the future of St. Casimir Parish.
parishioners recognize their responsibility to St. Casimir Parish’s future
through financial support, commitment to parish activities, sharing ideas,
and most importantly prayer.
of St. Casimir Parish may grow in faith, hope, and love by devoting
themselves to listening more attentively to Jesus’ words.
desolate and the despondent may be touched by the saving hand of God in even
the most desperate of circumstances.
That those who
pray be validated in their belief of its power.
AT ST. CASIMIR PARISH?
SAINT FOR JANUARY
For many years Poland and Lithuania faded into
the gray prison on the other side of the Iron Curtain. Despite
repression, the Poles and the Lithuanians remained firm in the
faith which has become synonymous with their name. Their
youthful patron offers them hope: Peace is not won by war;
sometimes a comfortable peace is not even won by virtue, but
Christ’s peace can penetrate even iron curtains.
St. Casimir was born in
Cracow. His mother was Elizabeth, daughter of the King Albrecht II,
King of Hungary and Bohemia. His Lithuanian father was then ruler of
Poland, because of an alliance between Lithuania and Poland. Casimir
was in line to succeed him.
St. Casimir was called The
Peace Maker, not because he masterminded a resolution between
warring factions but because he refused to take part in a war
between Hungary and Poland. His conscientious objection did not
indicate softness. Even as a teenager, Casimir lived a highly
disciplined, even severe life, sleeping on the ground, spending a
great part of the night in prayer, and dedicating himself to
At first, out of obedience to
his father (who was influenced by the nobles in Hungary) Casimir led
an army into Hungary. As young as Casimir was, he realized his
troops were outnumbered and the battle would be a waste of lives.
The troops’ pay was low and soldiers were deserting. His own
officers advised him to return home. In addition, he learned that
Pope Sixtus IV had tried to deter his father. Nothing anyone could
say or do could ever convince Casimir to pick up arms again.
Casimir took up the cause of
the needy and unfortunate. He preferred to be counted among the meek
and poor in spirit and had no ambition for the power that comes with
human rank. He died of tuberculosis and is honored in Poland and in
Lithuania where he is buried in Vilnius. Pope Leon X proclaimed him
Blessed in 1521, and Pope Clement VIII proclaimed him saint on
November 7, 1602. Among all people this young saint offers hope as
they learn from him the belief that Christ’s spirit and peace can
overcome all difficulty.
SAINTS AND FEASTDAYS,
SUPPLEMENT, Loyola University Press; 365 SAINTS, Woodeene
SAINT OF THE DAY, Leonard Foley, O.F.M., Editor; www.katedra.lt/sv-kazimieras/istorija/
THOUGHTS FROM THE CATECHISM OF THE
Offenses Against Truth
avoid rash judgment, everyone should be careful to interpret insofar as possible
his neighbor’s thoughts, words, and deeds in a favorable way:
Every good Christian ought to be more ready to give a favorable
interpretation to another’s statement than to condemn it. But if he cannot do
so, let him ask how the other understands it. And if the latter understands it
badly, let the other correct him with love. If that does not suffice, let the
Christian try all suitable ways to bring the other to a correct interpretation
so that he may be saved.
SENT TO RESTORE
Father Walter J. Ciszek, S.J.
Convicted of being a “Vatican Spy” in World War II,
and spent twenty-three years in Soviet prisons.
Had I come to Russia because I wanted it? No, I came because I was convinced God
wanted me there. And my coming, my following of the will of God, had meant
sacrifices. It had meant leaving behind my own country, the Jesuits I had known
and worked with, my family and friends, and everything that had been familiar to
me in the first thirty years of my life. In a word, it had meant breaking with
all I had known and done before, in order to adapt myself to an entirely new,
strange, difficult, and strenuous life of hardship in which to carry on an
apostolate. It is the same sacrifice demanded of and made by so many people:
missionaries, servicemen, married couples, young people leaving home for the
first time. Such sacrifice is the first test of any vocation, any calling to
follow God’s will.
In the Bible it is written that Jesus said, “I come to do your will.”
(See: Ps. 40: 8-9 or Hebrews 10:9) That was to be the keynote of Jesus’ life and
of his vocation, as it is the keynote of every Christian vocation, and it was
only in the light of that faithfulness to the Father’s will through sacrifice
and pain and suffering that one should hear Christ’s words on the cross,
“Father, into your hands I commend my spirit.” (See: Luke 23:46)
But why the passion? Why pain and suffering? Is God so vindictive that he must
inflict pain and suffering on those who follow him? The answer lies not in God’s
will but in the world in which we live and try to follow his will. Christ’s life
and suffering were redemptive; his “apostolate” in the scheme of salvation was
to restore the original order and harmony in all creation that had been
destroyed by sin. His perfect obedience to the Father’s will redeemed man’s
first and continuing disobedience to that will. “All creation,” said
Saint Paul, “groans and labors until now,” (See: Romans 8:22-24) awaiting
Christ’s redemptive efforts to restore the proper relationship between God and
1973, Ignatius Press, San Francisco, CA
(as permitted in MAGNIFICAT, March
2011, Vol. 12, No. 13, pp. 162-163.