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Sunday Sermon

Click here to visit our new page of Sunday Sermons and hear the latest from Saint Vincent's

Fr. Gene reflects on virtuous communication, Pope Francis and the Year of Mercy

Fr Gene Reflects on keeping families healthy, happy and holy

November 12 -- Fr Gene with an Advent "Pre-View"

October 12 -- Fr Gene's reflections on the environment and ecology and our place in the whole puzzle of God's green earth

August 11 -- Fr Gene talks about the Pope's latest encyclical and reflects on his upcoming visit and his thoughts on ecology and the environment

June 8 -- Fr Gene reflects on his days in the Seminary

Father Gene reflects on the missionaries who came to this country, their courage and their commitment to the faith

Father Gene shares his thoughts about an amazing exhibit called "Picturing Mary: Woman, Mother, Idea" and highly recommends it

New Year's Resolutions from a different perspective


Follow this link to our digital Archive
and explore some more of our audio files

November 27, 2016

In this edition:
1. Year of mercy concludes.
2. A culture of mercy.
3. Quoting "Misericordia et Misera."
a) A revolution of mercy.
b) Ministry of confession.
c) Forgiving procured abortion.
d) Mercy and families.
4. Immigrants and the president-elect.
5. New racism pastoral letter foreseen.
6. Launching fifth U.S. Encuentro.



November 13, 2016

In this edition:
1. Reaction to U.S. election.
2. After the election: What now?
3. Current quotes to ponder:
a) Homelessness unnoticed.
b) Prison pastoral care.
4. Changing challenges of aging.
5. Gifts of older people.
6. Six new beatitudes.








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Here's What We're Reading!

Jesus: A Pilgrimage, James Martin, S.J.

The Root of War is Fear: Thomas Merton's Advice to Peacemakers, Author: Jim Forest

William James' defense of faith was liberating

The Way of Trust and Love: A Retreat Guided by St. Therese of Lisieux, Fr. Jacques Philippe

Embracing the Icon of Love, Br. Daniel Korn, CSsR

The Collapse of Parenting: How we hurt our kids when we treat them like grown-ups, Leonard Sax, MD

It's in the News!

Pope Emeritus Benedict XVI Reflects on the Last Things

Edward Pentin

Taken from The Catholic Register

In an extract from his latest book-interview, 'Last Testament', Benedict XVI reflects on death, God's judgment, and the afterlife.

As the Church enters the liturgical season of Advent, a time of expectation and anticipation of Christ's return in glory, it's perhaps timely to publish here for the first time Pope Emeritus Benedict XVI's recent thoughts on the Last Things.

In this extract from the new book, Last Testament - In His Own Words - Pope Benedict XVI With Peter Seewald, the Pope Emeritus discusses his approach to death, judgment and how close he feels to Jesus as he reaches the end of his earthly life.

He also reflects on the "dark night" of the soul, dealing with the problem of evil, and his expectations of the life to come.

PETER SEEWALD: The central point of your reflections was always the personal encounter with Christ. How is that now? How close have you come to Jesus?

BENEDICT XVI: [Deep intake of breath] Well, naturally that is relative to different situations, but in the liturgy, in prayer, in contemplations for Sunday's sermon, I see him directly before me. He is of course always great and full of mystery I now find many statements from the Gospels more challenging in their greatness and gravity than I did before. Indeed, this recalls an episode from my time as a chaplain. One day Romano Guardini was a guest of the neighboring Protestant parish, and said to the Protestant pastor, 'in old age it doesn't get easier, but harder'. That deeply impacted and moved my then priest. But there is something true in it. On the one hand, in old age you are more deeply practiced, so to speak. Life has taken its shape. The fundamental decisions have



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Cardinal Cupich shoulders Chicago's Catholic future

Joshua J. McElwee | Dec. 5, 2016

Chicago, Taken from the National Catholic Reporter

When Pope Francis named Archbishop Blase Cupich to lead the Chicago archdiocese, Illinois Supreme Court Justice Anne Burke wrote to the prelate offering to help him get acquainted with his vast new charge.

To her surprise, Cupich emailed back within the hour. And when the archbishop moved to Chicago weeks later, the justice and her husband Edward Burke, a long-time Chicago alderman, began hosting dinners to introduce Cupich to a wide array of Chicago politicians and civic leaders.

It was a small decision, made quickly. But it was also one that said more than a few things about the new leader of Chicago's 2.2 million Catholics.

Other prelates might have been reluctant to associate with Burke, who years ago sharply criticized the U.S. bishops for what she saw as an insufficient institutional response to the explosion of the clergy sexual abuse crisis in 2002.

After serving as the head of the bishops' national lay review board for child protection, the justice [1] resigned in 2004 because she thought the bishops were not taking the problem seriously enough [2].

Other bishops might also have been reluctant to engage so quickly with civic leaders, preferring first to focus on getting a grasp of internal church matters for an archdiocese of nearly 350 parishes and an annual budget of some $353 million.

The episode illustrates how Cupich -- who previously served as the leader of the much smaller dioceses of Rapid City, S.D., and Spokane, Wash. -- has, in ways big and small, asserted a new vision for the country's third-largest diocese since his appointment to Chicago in 2014.



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The Martyrdom of Inadequate Self-Expression

by Ron Rolheiser

Art too has its martyrs and perhaps our greatest pain is that of inadequate self-expression. That's an insight from Iris Murdoch and it holds true, I believe, for most everyone.

Inside of each of us there's a great symphony, a great novel, a great dance, a great poem, a great painting, a great book of wisdom, a depth that we can never adequately express. No matter our wit or talent, we can never really write that book, do that dance, create that music, or paint that painting. We try, but what we are able to express even in our best moments is but a weak shadow of what's actually inside us. And so we suffer, in Murdoch words, a martyrdom of inadequate self-expression.

What underlies this? Why this inadequacy?

At its root, this is not a struggle with what's base or deficient inside us, pride, concupiscence, arrogance, or ignorance. It's not ignorance, arrogance, or the devil that create this struggle. To the contrary, we struggle with this tension because we carry divinity inside us. We are made in the image and likeness of God. This is fundamental to our Christian self-understanding. But this must be properly understood. We do ourselves a disservice when we understand this in an over-pious way, that is, when we imagine it as a holy icon of God stamped inside our souls which we need to honor by living a chaste and moral life. That's true enough, but there's more at stake here, particularly as it pertains to our self-understanding.

What we are forever dealing with is an immense grandiosity inside us. There's a divine energy in us which, precisely because it is divine, never makes easy peace with this world. We carry inside of us divine energies, divine appetites, and divine depth. The spiritual task of our lives then, in essence, is that of ordering those energies, disciplining them, channeling them, and directing them so that they are



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Parish provides rechargeable solar lamps to its Ugandan 'twin'

George Goss | Dec. 1, 2016 Eco Catholic

The Field Hospital
Taken from the National Catholic Reporter [NCR]


A $5 solar lamp that could help save the environment - and lives - all the while enabling school children in East Africa to study was a sales pitch that Fr. Patrick Sheedy, an Irishman accustomed to tall yarns, had never heard before.

On the other end of the phone was Kevin McLean, president of Sun24 [1], a nonprofit that partners with the Catholic church in Africa to distribute rechargeable solar lamps to families without electricity. 1.3 billion people worldwide live without electricity. The solar lamps reduce the use of kerosene lamps which emit toxic black carbon, the number two contributor [2] to climate change. [3]

"McLean somehow found out that our parish, Blessed Trinity, had a twin in Uganda," Sheedy said. "By the end of the call, I had 1,000 solar lamps."

The decades--long bond between the Ocala, Fla., and Nalweyo, Uganda, parishes began when Sheedy invited three Ugandan women religious from the Sisters of the Immaculate Heart of Mary Reparatrix to establish a convent at his parish.



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Irish priest warns of depression among overworked clerics

Sarah Mac Donald | Dec. 1, 2016

Dublin
Taken from the National Catholic Reporter


Irish priests' ever--increasing workload is threatening to turn this aging, demoralized and declining group into "sacrament--dispensing machines" who find pastoral work less and less satisfying, a co--founder of Ireland's Association of Catholic Priests [1] has warned.

In his address to the association's annual general meeting in Athlone Nov. 16, Fr. Brendan Hoban highlighted how suicide is on the rise among Irish priests, a group he said was also increasingly prone to depression.

With the vast majority of Irish priests now age 70 or over, elderly diocesan priests are living increasingly isolated and lonely lives and are constantly "reminded that we no longer really matter, that at best we're now little more than a ceremonial presence on the sidelines of life," he said.

The 68--year--old parish priest said that though "we feel we've done our best to carry the good news," an "avalanche of criticism in the media" meant they were "ritually presented as bad news people, controlling, oppressing, limiting, obsessing."



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My Fellow [Liberal] Americans: We're Doing It Wrong


Published Nov 22, 2016 in Faith & Politics
Taken from The Jesuit Post


Despite Donald Trump's Twitter protestations, Saturday Night Live has not settled for skewering Himself alone. Hillary got her share of ribbing. And this faux infomercial, The Bubble, fixes educated urban liberals in its crosshairs. If you haven't taken a look, take a minute now:

A cheery voice calls to us: "Welcome to the Bubble! The bubble is a planned community of like-minded free-thinkers -- and no one else!"

All are welcome to live in this utopia -- which looks a little too much like Brooklyn -- but the price of admission is comically prohibitive. A scruffy white 30--something assures us: "the bubble is a diverse community and safe space for everyone. We don't see color here. But . . . we celebrate it!" His black friend winces uncomfortably, brilliantly. "So if you're an open--minded person, come here . . . and close yourself in!"

* * *

The day after Donald Trump was elected president of the United States, many on the campus I am at looked like they had an existential hangover. In the week before election day, I was reading the work of a



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The Wounded Church


Taken from The Jesuit Post

If there has been one overused line in the past three weeks, it's the trope: "The election taught us . . ."

We didn't need this election to teach us that our country is polarized or that there is no "Catholic vote." As commentators have said for years, political polarization shapes the Catholic electorate as much as the general electorate: there is no "Catholic vote," but rather a "conservative Catholic vote" and a "liberal Catholic vote."

For decades, the U.S. Church electorate has been divided between "pro-life" and "social justice" camps. For "pro-life" Catholics, abortion defines their political participation, because abortion touches upon the key issue of respect for life. "Social justice" Catholics are interested in a broad range of issues stemming from their commitment to protecting the human person against violations of their rights.

Stated thusly, the two camps seem to have a great deal in common. But pro-life and social justice Catholics tend to be distinguished not just by the policies they emphasize, but by their partisan preferences. Pro-life Catholics have found a home in the GOP, and social justice Catholics tend to be Democrats. The two groups, in other words, have allowed themselves to be defined by our two-party system.

There is no question that the two parties have divvied up the Catholic vote, as Bishop Robert McElroy of San Diego noted recently:

"The central issues of Catholic social teaching that our society faces at the present moment really bifurcate the partisan



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The End of the World

Ron Rolheiser

People are forever predicting the end of the world. In Christian circles this is generally connected with speculation around the promise Jesus made at his ascension, namely, that he would be coming back, and soon, to bring history to its culmination and establish God's eternal kingdom. There have been speculations about the end of the world ever since.

This was rampant among the first generation of Christians. They lived inside a matrix of intense expectation, fully expecting that Jesus would return before many of them died. Indeed, in John's Gospel, Jesus assures his followers that some of them would not taste death until they had seen the kingdom of God. Initially this was interpreted to mean that some of them would not die before Jesus returned and the world ended.

And so they lived with this expectation, believing that the world, at least as they knew it, would end before their deaths. Not surprisingly this led to all kinds of apocalyptic musings: What signs would signal the end? Would there be massive alterations in the sun and the moon? Would there be great earthquakes and wars across the world that would help precipitate the end? Generally though the early Christians took Jesus' advice and believed that it was useless and counterproductive to speculate about the end of the world and about what signs would accompany the end. The lesson rather, they believed, was to live in vigilance, in high alert, ready, so that the end, whenever it would come, would not catch them asleep, unprepared, carousing, and drunk.

However, as the years moved on and Jesus did not return their understanding began to evolve



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Accepting Help to Heal the Heart

Published Oct 26, 2016 in Blogs, Spirituality

Taken from The Jesuit Post

Just like a pill...

"Do you have any questions?", he asked as he slid a copy of my blood test results and the freshly signed sheet from his prescription pad across the desk. "Aren't I too young for this?", I said. He laughed.

Apparently 'I'm too young to be on cholesterol medication' is no longer a valid medical excuse. Ouch. My pride wounded, I drove to my local pharmacy and stood in line, embarrassed. My cholesterol has yo-yoed up and down for the better part of a decade: several dozen points here and there, the bad cholesterol (which letters are those again?) always outweighing the good kind (I think there's an D and an L?) and my triglycerides (is that even a thing?) have too often been off the charts. I've had multiple doctors over the years warn me about the potential dangers - heart attacks and strokes at the top of the list - but none of them seemed to be too worried about it, so I never worried either. I am young, I told myself. I can get this under control. No problem.

I took on the task of lowering my cholesterol as a point of pride: I can do this. With a little exercise here and there (emphasis on little) and devoting at least some of my attention to my diet, I figured I could get my levels down pretty easily. I thought I could do it myself.

And so I worked at it, haphazardly, off and on for brief periods of time. I'd be intentional about walking for 5 days, and then stop - just as suddenly as I had started. I'd try to watch what I was eating



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Taken from the Jesuit Post

Once, during International Food Week at my grade school, a kid in my class called me a turd burglar from across the lunch table. I was no such thing, and he needed to know it. In retaliation, I launched a handful of German potato salad at him, filling his bowl-cut hair and brace face with a blitzkrieg of greasy, bacony slop.

"ERIC IMMEL!" A howl razed the room - the hair-netted lunch lady across the cafeteria saw the whole thing. She dropped her industrial spatula, shuffled toward me, and grabbed my upper arm - the kind of Vulcan death grip that leaves streaked red hand prints on the skin. To the principal's office I went, but not without protest. "He started it - he called me a turd burglar," I whined, hand still slathered with the evidence of my crime. I knew there was no chance for recompense.

Our house was just minutes away by car, and my mom was there in no time. The principal judged two weeks of indoor recess as fair punishment, and Mom concurred. Tears welled behind my eyes. No touch football for two weeks. She didn't even listen to my side of the story. When I was a kid, my mom never stuck up for me.

***

Sometime in late 1981, I can envision that a young couple met for a date. They started off with a few beers and discussed Ronald Reagan's 'war on drugs.' They found a little bistro and shared a plate of chicken Parmesan. He got sauce on his pressed white shirt and tried to hide the red stain with his tie. She noticed and smiled to herself over his concern. Hand-in-hand, they walked along a quiet city corridor, fire-colored maple leaves crunching beneath their almost dancing feet. Afterward, those two people made love and I was in the making. Their love maybe didn't last, but I did. Nine months later, I was born into the world and given away.

But what if that hadn't happened? What if my biological mother had, against



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The Dangers in being a Warrior Prophet

Ron Rolheiser

A prophet makes a vow of love, not of alienation. Daniel Berrigan wrote those words and they need to be highlighted today when a lot of very sincere, committed, religious people self-define as cultural warriors, as prophets at war with secular culture.

This is the stance of many seminarians, clergy, bishops, and whole denominations of Christians today. It is a virtual mantra within in the "Religious Right" and in many Roman Catholic seminaries. In this outlook, secular culture is seen as a negative force that's threatening our faith, morals, religious liberties, and churches. Secular culture is viewed as, for the main part, being anti-Christian, anti-ecclesial, and anti-clerical and its political correctness is seen to protect everyone except Christians. More worrisome for these cultural warriors is what they see as the "slippery slope" wherein they see our culture as sliding ever further away from our Judeo-Christian roots. In the face of this, they believe, the churches must be highly vigilant, defensive, and in a warrior stance.

Partly they're correct. There are voices and movements within secular culture that do threaten some essentials within our faith and moral lives, as is seen in the issue of abortion, and there is the danger of the "slippery slope". But the real picture is far more nuanced than this defensiveness merits. Secularity, for all its narcissism, false freedoms, and superficiality, also carries many key Christian values that challenge to us to live more deeply our own principles. Moreover the issues on which they challenge us are not minor ones. Secular culture, in its best expressions, is a powerful challenge to everyone in the world to be more sensitive and more moral in the face of economic inequality, human rights violations, war, racism, sexism, and the ravaging of Mother Nature for short-term gain. The voice of God is also inside secular culture.

Christian prophecy must



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5 Steps to Discover Your Calling

Taken from The Jesuit Post

The month of November is, among other things, a month dedicated to the promotion of Jesuit vocations. While I'm glad we have a month to encourage interested and available young men to consider our way of life, it's also worth remembering that vocation - being called - is for everyone. Many young people are looking to discover their vocation, and we at TJP want to help in that kind of discovery. So, here are five steps for anyone trying to discover their own call, Jesuit or otherwise.

1. Put all possibilities on the table:

Many people repress legitimate vocational desires by closing doors on themselves. Start by opening those doors. Eliminate the phrase "I could never be a . . . " from your vocabulary (except, of course, for actual impossibilities - "I could never be an NBA center," for example). Imagine all of the inspiring people you know - writers, artists, teachers, activists, advocates, etc. - perhaps some are religious sisters or priests; some are married, some are single. Remember that, at some point, they all had to risk staking their life on a particular path. Most of our heroes lived joyful lives of generosity and prophetic witness by having first opened themselves to unlikely possibilities.

Young adult Catholic? Put religious life on the table. Trust me, at first I didn't think so either. The point here is to include all possibilities, however countercultural or unthinkable, and to see what happens inside of you as you consider them. There is no true vocation without real freedom, and one way of understanding 'real freedom' is to say that you're not 'really free' to do something unless you're also free not to do it. You're free to get married, for example, but accepting that call in real freedom means you've seriously considered other options. When considering a vocation, put all possibilities on the table and then see where your deepest desires find the freedom to expand. When you follow real



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Why Dark Nights of the Soul?

Ron Rolheiser

Atheism is a parasite that feeds on bad religion. That's why, in the end, atheistic critics are our friends. They hold our feet to the fire.

Friedrich Nietzsche, Ludwig Feuerbach, and Karl Marx, for example, submit that all religious experience is ultimately psychological projection. For them, the God we believe in and who undergirds our churches is, at the end of the day, simply a fantasy we have created for ourselves to serve our own needs. We have created God as opium for comfort and to give ourselves divine permission to do what we want to do.

They're largely correct, but partially wrong, and it's in where they're wrong that true religion takes it root. Admittedly, they're right in that a lot of religious experience and church life is far from pure, as is evident in our lives. It's hard to deny that we are forever getting our own ambitions and energies mixed up with what we call religious experience. That's why, so often, we, you and I, sincere religious people, don't look like Jesus at all: We're arrogant where we should be humble, judgmental where we should be forgiving, hateful where we should be loving, self-concerned where we should be altruistic, and, not least, spiteful and vicious where we should be understanding and merciful. Our lives and our churches often don't radiate Jesus. Atheism is a needed challenge because far too often we have our own life force confused with God and our own ideologies confused



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Catholic church can play vital role in healing the nation

Thomas Reese | Nov. 10, 2016 Faith and Justice

Taken from the National Catholic Reporter Transition to Trump

Now that the election is over, the Catholic church needs to play a positive role in healing the nation's severe divisions.

Millions of people are shocked and disappointed by the results of the election, and millions of others will find that with victory comes responsibility for the country. Exit polls show that the country is divided Republican vs. Democrat, black vs. white, Hispanic vs. Anglo, rural vs. urban, old vs. young, college educated vs. those without, and even male vs. female.

Divisions over policies have been stark with candidates and parties disagreeing over taxes, minimum wage, immigration, government regulations, global warming and abortion. The divisions are bitter not only over policy questions but also over accusations of racism, intolerance, incompetence, immorality and criminality against candidates and their supporters.

Both sides predicted disaster of apocalyptic proportions if their side lost.

Can the nation heal or are these divisions going to continue to fester into the future?

The Catholic church is uniquely placed to help in the healing of the country. Not only is the Catholic church present in almost every corner of the nation, it is one of the few



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Does the United States need anger management?

Phyllis Zagano | Nov. 16, 2016 Just Catholic

Taken from the National Catholic Reporter [NCR]
Transition to Trump


In one way or another, everybody seems to have a beef with someone else.

It's not just about elections. In the United States, there are the presidential results. But it is also about mundane issues. There's a lot of "that's mine and you can't have it" going around.

So, yes, it is about immigration and health care.

But it is also about office frictions and parking spaces.

People are defending their space and positions [1] with increasing shrillness, and with decreasing civility and professionalism. The substance and the level of anger vary, but it is anger all the same, an anger that disfigures discussion to the point that there is no discussion at all.

This is not to say that conversation requires compromise. Not every white point needs to meld with a black point so that gray results. Some things are objectively right or wrong. But changing the tone so that civil (or even personal) discourse turns into a one-on-one shouting match is more and more the name of the game.

In the micro, office frictions escalate to nasty backstabbing, and parking space confrontations turn into murders. Mine is mine and you cannot have it, no matter what.



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The Real Presence

Ron Rolheiser

November 7, 2016

When I was a graduate student in Belgium, I was privileged one day to sit in on a conference given by Cardinal Godfried Danneels of Brussels. He was commenting on the Eucharist and our lack of understanding of it full richness when he highlighted this contrast: If you stood outside of a Roman Catholic church today as people were coming out of the church and asked them: "Was that a good Eucharist?", most everyone would answer on the basis of the homily and the music. If the homily was interesting and the music lively, most people would answer that it had been a good Eucharist. Now, he continued, if you had stood outside a Roman Catholic church sixty or seventy years ago and asked: "Was that a good mass today?" nobody would have even understood the question. They would have answered something to the effect of: "Aren't they all the same!"

Today our understanding of the Eucharist, in Roman Catholic circles and indeed in most Protestant and Anglican circles, is very much concentrated on three things: the liturgy of the Word, the music, and communion. Moreover, in Roman Catholic churches, we speak of the real presence only in reference to the last element, the presence of Christ in the bread and wine.

While none of this is wrong, the liturgy of the word, the music, and communion are important, something is missing in this



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Students get their hands dirty at Stonehill

Peter Feuerherd | Nov. 15, 2016 Eco Catholic

Taken from the National Catholic Reporter [NCR]

Global warming affecting farmers. The paucity of access to fresh produce in urban areas, resulting in food deserts. The environmental benefit of eating what is produced in the neighborhood.

These are environmental and social justice concerns ripe for classroom discussion. At Stonehill College, a liberal arts institution founded by the Congregation of the Holy Cross in Easton, Mass., these concerns can also mean getting hands dirty, planting and harvesting at a small farm operated by the college.

The one-and-a-half acre plot provides an earthy educational experience for Stonehill students and professors.

"It has been a seedbed for conversations around food justice and food access, as well as environmental stewardship," Holy Cross Fr. James Lies, vice president for mission at the school, told NCR.

The Farm at Stonehill was established in 2009 by Paul DaPonte, now a religious studies professor and at the time vice president for mission. Today, it gathers 600 volunteer workers each year and harvests 12,000 pounds of produce, which is distributed in nearby Brockton to local food banks or at a reduced cost.

Classes in environmental



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Embodying Mercy: An Interview with Sister Norma Pimentel, MJ

Published Nov 14, 2016 in Faith & Politics, In the News, Justice, Pope Francis
Taken from The Jesuit Post


This past weekend Bill McCormick, SJ, sat down at the Ignatian Family Teach-In with Sister Norma Pimentel, MJ, the Executive Director of Catholic Charities of the Rio Grande Valley in Texas. Sister Norma became famous after her encounter with Pope Francis on international TV, and was a keynote speaker at this year's Teach-In.

You're a celebrity here at the IFTJ. How does that feel?

It feels great. But at the same time, if I stop to think about why I'm getting all of this attention, it makes me feel uncomfortable, because it comes from the suffering and pain of so many families. But the publicity brings attention to these problems. It emphasizes that there is a lot of pain and suffering.

I've received so much recognition. It's almost as though now people hear me, that I have a voice. And so, I think that voice comes with big responsibilities, of saying what it is that we all should know and do, from what I see in my own life from helping families and how others must do the same.

How did you decide to enter religious life?

That's some time back! I didn't decide for myself, but God decided to pull me out of whatever direction I had made



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Our inspiration for the National Institute for the Renewal of the Priesthood stems from a longstanding friendship with Father John Klein, a priest of the

Fr. Klein's picture

Archdiocese of Chicago. On the day of his passing in 1999 at the age of 49, Cardinal Francis George said "Father John Klein was a model for seminarians and priests. His joy in his priestly ministry encouraged all of us and was a sign of the Lord's constant presence in his life." May we learn from his example and strive to be the presence of Christ in the lives of all those we touch every day as priests and fellow citizens of the world.


Our work is made possible in part by grants from the Catholic Church Extension Society, the Paluch Family Foundation and Our Sunday Visitor. We are also grateful for the prayers of the Madonna House. In addition, The Arthur J. Schmitt Foundation has generously provided us with a grant in honor of Monsignor Ken Velo, a priest of the Archdiocese of Chicago who has been an inspiration to so many for so many years.

If there is any way that I can be of service to you, I hope you will take advantage of the link below to send me an email. I would enjoy hearing from you with any comments or questions you may have.

Father Gene Hemrick
The National Institute for the Renewal of the Priesthood
Washington Theological Union
6896 Laurel Street, Northwest
Washington, D.C.

Dedicated to energizing the spiritual and intellectual life of the priesthood
through an ongoing dialogue via the Internet.






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Last updated December 8, 2016