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July 5, 2015


Attention !

We need volunteers who wish to share their knowledge with children and young adults as teachers on Monday and Tuesday in the afternoon.

For more information, call Rectory Office.


Interested in learning more about estate and financial planning?
Join us for one of our free workshops offered throughout the Archdiocese.

Visit www.adomdevelopment.org or call the Office of Planned Giving at (305) 762-1110 for more details and the workshop schedule.


In the sixteenth century, the Council of Trent, which was otherwise devoted to liturgical uniformity, was very tolerant of age‑old marriage customs. The Council singled out “praiseworthy” customs and hoped they would be retained.

The Second Vatican Council likewise asked for a careful evaluation of customs, admitting that not everything about wedding practice is “praiseworthy.” In our revised liturgy, all of the prayers consistently stress the equality of the partners. Some familiar customs do not match this insight. Often, the groom remains hidden in a sacristy while the bride, accompanied only by her father, enters with her attendants. This is hardly equality, especially if it appears that her father is “giving her away” to her husband. This is a familiar enough scene, but increasingly couples are called to a different practice. Symbols and signs carry and communicate meaning.

The challenge for couples today is to match the meaning to the symbol, and for the couple to be authentic in all they do and say on the day of their wedding. Having bride and groom both take part fully and equally in the entrance procession is exactly the kind of “praiseworthy” practice we’ve been looking for!


Mark’s Gospel account today is built on a double astonishment or amazement: the neighbors and family of Jesus are astonished that he taught in the synagogue with wisdom and worked powerful signs.

Jesus, in turn, is amazed that they have no faith in him because they know his origins, not because of any fault with his teaching or ministry. As with many of Mark’s passages, we get a rather intimate glimpse here of the human part of Jesus’ two‑fold nature. To reinforce his point, Mark tells of Jesus’ return to his native place, and further points out that he is in the midst of his own family members there.

From the very people he expected the most, Jesus received the least. In the day of the Gospel’s writing, Mark was attempting to illustrate a lesson to the house of Israel: the God of the covenant expected the greatest faith from the house of Israel, but often received the least.

This is a good source for reflection on our part, we who are Jesus’ followers today. For the wisdom of Christ to continue and for our lives to be seen as signs of his power, he must expect and be able to find great faith among us. Will he? Can he? Does he? Or is he, once again, amazed by its absence?

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