Skip to main content

St. Andrew Catholic Church

Sparta, Tennessee
Mission Statement
2017 Parish Mission
Our Bulletin
Bulletin Inserts
Events Calendar
Church Events
Religious Education
CYO/Youth Group
Our Sponsors
Knights of Columbus
Ongoing Information
Our Church History
Our Calendar
Our Ministers
Catholic Action Page
Our Diocese
Our Bishop
Our Pastor
Our Sister Parish
Daily Readings
Catholic Links
Contact Us
Our Ministries
Safe Environments


Bulletin Inserts and Covers

October 22, 2017


(Gaudium et Spes, 7 December 1965)

Chapter I

Dignity of the Intellect, of Truth, and of Wisdom:  Men and women, sharing in the light of the divine mind, rightly affirm that by their intellect they surpass the world of mere things. By diligent use of their talents through the ages they have indeed made progress in the empirical sciences, in technology, and in the liberal arts. In our time, their attempts to search out the secrets of the material universe and to bring it under their control have been extremely successful. Yet they have always looked for, and found truths of a higher order. For their intellect is not confined to the range of what can be observed by the senses. They can, with genuine certainty, reach to realities known only to the mind, even though, as a result of sin, their vision has been clouded and their powers weakened. Humanity's intellectual nature finds at last its perfection, as it needs to, in wisdom, which gently draws the human mind to look for and to love what is true and good. Endowed with wisdom, women and men are led through visible realities to those which are invisible.
Our age, more than any of the past, needs such wisdom if all humanity's discoveries are to be ennobled through human effort. Indeed the future of the world is in danger unless wiser people are forthcoming. It should also be pointed out that many nations which are poorer as far as material goods are concerned, yet richer in wisdom can be of the greatest advantage to others. It is by the gift of the Holy Spirit that humanity, through faith, comes to contemplate and savor the mystery of God's design.

October 15, 2017


(Gaudium et Spes, 7 December 1965)

Chapter I

Humanity's Essential Nature: The human person, though made of body and soul, is a unity. In itself, in its very bodily condition, it synthesizes the elements of the material world, which through it are thus brought to their highest perfection and are enabled to raise their voice in spontaneous praise of the creator. For this reason human beings may not despise their bodily life. They are, rather, to regard their bodies as good and to hold them in honor since God has created them and will raise them up on the last day. Nevertheless humanity has been wounded by sin. People find by experience that their bodies are in revolt. Their very dignity therefore requires that they should glorify God in their bodies, and not allow them to serve the evil inclinations of their hearts.

Women and men are not mistaken when they regard themselves as superior to merely bodily creatures and as more than mere particles of nature or nameless units in human society. For by their power to know themselves in the depths of their being they rise above the entire universe of mere objects. When they are drawn to think about their real selves they turn to those deep recesses of their being where God who probes the heart awaits them, and where they themselves decide their own destiny in the sight of God. So when they recognize in themselves a spiritual and immortal soul, this is not an illusion, a product of their imagination, to be explained solely in terms of physical or social causes. On the contrary, they have grasped the profound truth of the matter.

October 8, 2017


(Gaudium et Spes, 7 December 1965)

Chapter I

Sin: Although set by God in a state of righteousness, men and women, enticed by the evil one, abused their freedom at the very start of history. They raised themselves up against God, and tried to attain their goal apart from him. Although they had known God, they did not glorify him as God, but their senseless hearts were darkened, and they served the creature rather than the creator. What revelation makes known to us is confirmed by our own experience. For when people look into their own hearts they find that they are drawn towards what is wrong and are sunk in many evils which cannot have come from their good Creator. Often refusing to acknowledge God as their source, men and women have also upset the relationship which should link them to their final destiny; and at the same time they have broken the right order that should exist within themselves as well as between them and other people and all creatures.

They are therefore divided interiorly. As a result, the entire life of women and men, both individual and social, shows itself to be a struggle, and a dramatic one, between good and evil, between light and darkness. People find that they are unable of themselves to overcome the assaults of evil successfully, so that everyone feels as if in chains. But the Lord himself came to free and strengthen humanity, renewing it inwardly and casting out the "prince of this world" (Jn 12:31), who held it in the bondage of sin. For sin diminished humanity, preventing it from attaining its fulfillment. Both the high calling and the deep misery which people experience find their final explanation in the light of this revelation.

October 1, 2017


(Gaudium et Spes, 7 December 1965)

Chapter I

Women and Men in the Image of God: Believers and unbelievers agree almost unanimously that all things on earth should be ordained to humanity as to their center and summit. But what is humanity? People have put forward, and continue to put forward, many views about humanity, views that are divergent and even contradictory. Sometimes they either set it up as the absolute measure of all things, or debase it to the point of despair. Hence humanity's doubt and anguish. The church is keenly sensitive to these difficulties. Enlightened by divine revelation it can offer a solution to them by which the true state of humanity may be described, its weakness explained in such a way that at the same time its dignity and vocation may be perceived in their true light.

For sacred scripture teaches that women and men were created "in the image of God," able to know and love their creator, and set by him over all earthly creature s' that they might rule them, and make use of them, while glorifying God. "What are women and men that you are mindful of them, their sons and daughters that you care for them? You have made them little less than angels, and crown them with glory and honor. You have given them dominion over the works of your hands; you have put all things under their feet" (Ps 8:5-8).

But God did not create men and women as solitary beings. From the beginning "male and female God created them" (Gen 1:27). This partnership of man and woman constitutes the first form of communion between people. For by their innermost nature men and women are social beings; and if they do not enter into relationships with others they can neither live nor develop their gifts. So God, as we read again in the Bible, saw "all the things that he had made, and they were very good" (Gen 1:31).

September 24, 2017


(Gaudium et Spes, 7 December 1965)

Part One

Responding to the Promptings of the Spirit:
The people of God believe that it is led by the Spirit of the Lord who fills the whole world. Impelled by that faith, they try to discern the true signs of God's presence and purpose in the events, the needs and the desires which it shares with the rest of humanity today. For faith casts a new light on everything and makes known the full ideal which God has set for humanity, thus guiding the mind towards solutions that are fully human.

The council intends first of all to assess by that light those values which are most highly prized today and to relate them to their divine source. For such values are very good, in so far as they stem from the God-given character of the human person. Frequently, however, thanks to the corruption of the human heart, they are disordered and need to be purified.

What does the church think of humanity? What measures are to be recommended for building up society today? What· is the ultimate meaning of human activity in the universe? These questions call for answers. From the answers it will be increasingly clear that the people of God, and the human race of which it forms part, are of service to each other; and the mission of the church will show itself to be supremely human by the very fact of being religious.

September 17, 2017


(Gaudium et Spes, 7 December 1965)


These claims [demanding more benefits] are but the sign of a deeper and more widespread aspiration. Women and men as individuals and as members of society crave a life that is full, autonomous, and worthy of their nature as human beings; they long to harness for their own welfare the immense resources of the modern world. Among nations there is a growing movement to set up a worldwide community.

In the light of the foregoing factors there appears the dichotomy of a world that is at once powerful and weak, capable of doing what is noble and what is base, disposed to freedom and slavery, progress and decline, amity and hatred. People are becoming conscious that the forces they have unleashed are in their own hands and that it is up to themselves to control them or be enslaved by them. Here lies the modern dilemma.

Humanity's Deeper Questionings: The dichotomy affecting the modern world is, in fact, a symptom of the deeper dichotomy that is rooted in humanity itself. It is the meeting point of many conflicting forces. As created beings, people are subject to many limitations, but they feel unlimited in their desires and their sense of being destined for a higher life. They feel the pull of many attractions and are compelled to choose between them and reject some among them. Worse still, feeble and sinful as they are, they often do the very thing they hate and do not do what they want. And so they feel themselves divided, and the result is a host of discords in social life. Many, it is true, fail to see the dramatic nature of this state of affairs in all its clarity for their vision is in fact blurred by materialism, or they are prevented from even thinking about it by the wretchedness of their plight. Others delude themselves that they have found peace in a world-view now fashionable. There are still others whose hopes are set on a genuine and total emancipation of humankind through human effort alone and look forward to some future earthly paradise where all the desires of their hearts will be fulfilled. Nor is it unusual to find people who, having lost faith in life, extol the kind of foolhardiness which would empty life of all significance in itself and invest it with a meaning of their own devising. Nonetheless, in the face of modern developments there is a growing body of people who are asking the most fundamental of all questions or are glimpsing them with a keener insight: What is humanity? What is the meaning of suffering, evil, death, which have not been eliminated by all this progress? What is the purpose of these achievements, purchased at so high a price? What can people contribute to society? What can they expect from it? What happens after this earthly life is ended?

The church believes that Christ, who died and was raised for the sake of all, can show people the way and strengthen them through the Spirit so that they become worthy of their destiny: nor is there given any other name under heaven by which they can be saved. The church likewise believes that the key, the center and the purpose of the whole of human history is to be found in its Lord and Master. It also maintains that beneath all those changes there is much, that is unchanging, much that has its ultimate foundation in Christ, who is the same yesterday, and today, and forever. And that is why the council, relying on the inspiration of Christ, the image of the invisible God, the firstborn of all creation, proposes to speak to all people in order to unfold the mystery that is humankind and cooperate in tackling the main problems facing the world today.

September 10, 2017


(Gaudium et Spes, 7 December 1965)

Imbalances in the World of Today: Such rapid and uneven change, coupled with an increasingly keener awareness of existing inequalities make for the creation and aggravation of differences and imbalances.

On the personal level, there often arises an imbalance between a modem practical outlook and a theoretical way of thinking which fails to master and synthesize the sum total of its ideas. Another imbalance occurs between concern for practical effectiveness and the demands of moral conscience; yet another occurs between life in society and the individual's need for reflection and contemplation. A final imbalance takes the form of conflict between the specialization of human activity and a global view of reality.

On the family level there are tensions arising out of demographic, economic and social pressures, out of conflicts between the generations, and out of new social relationships between the sexes.

On the level of race and social class we find tensions between the affluent and the underdeveloped nations; we find them between international bodies set up in the interests of peace and the desire to spread ideologies along with national or bloc expansionism. In the midst of it all stands humanity, at once the author and the victim of mutual distrust, animosity, conflict and woe.

Broader Aspirations of Humankind: Meanwhile there is a growing conviction that humanity is able and has the duty to strengthen its mastery over nature and that there is need to establish a political, social, and economic order at the service of humanity, to assert and develop the dignity proper to individuals and to societies.
Great numbers of people are acutely conscious of being deprived of the world's goods through injustice and unfair distribution and are vehemently demanding their share of them. Developing nations, such as the recently independent states, are anxious to share in the political and economic benefits of modern civilization and to play their part freely in the world, but they are hampered by their economic dependence on the rapidly expanding richer nations and the ever widening gap between them. The hungry nations cry out to their affluent neighbors; women claim party with men in fact as well as of right, where they have not already obtained it; labourers and agricultural workers insist not just on the necessities of life but also on the opportunity to develop by their labor their personal talents and to play their due role in organizing economic, social, political, and cultural life. Now for the first time in history people are not afraid to think that cultural benefits are for all and should be available to everybody.

September 3, 2017


(Gaudium et Spes, 7 December 1965)

Changes in the Social Order: The traditional structure of local communities - family, clan, tribe, village, various groupings and social relationships - is subjected to ever more sweeping changes. Industrialization is on the increase and has raised some nations to a position of affluence, while it radically transfigures ideas and social practices hallowed by centuries. Urbanization too is on the increase, both on account of the expanding number of city dwellers and the spread of an urban way of life into rural settings. New and more effective mass media are contributing to the spread of knowledge and the speedy diffusion far and wide of habits of thought and feeling, setting off chain reactions in their wake. Nor should one underestimate the effect of emigration on those who, for whatever reason, are led to undertake a new way of life. On the whole, the bonds uniting human beings multiply unceasingly, and socialization creates yet other bonds, without, however, a corresponding personal development, and truly personal relationships (personalization). It is above all in countries with advanced standards of economic and social progress that this evolution is apparent, but it also affects developing nations, who are eager to share in the benefits of industrialization and urbanization. Peoples like these, especially where ancient traditions are still strong, are at the same time conscious of the need to exercise their freedom in a more mature and personal way.

Changes in Attitudes, Morals and Religion: A change in attitudes and structures frequently calls accepted values into question. This is true above all of young people who have grown impatient at times and, indeed, rebellious. Conscious of their own importance in the life of society, they aspire to play their part in it all the earlier. Consequently, it frequently happens that parents and teachers find their tasks increasingly difficult.

Traditional institutions, laws and modes of thought and emotion do not always appear to be in harmony with today's world. This has given rise to a serious disruption of patterns and even of norms of behavior.

As regards religion, there is a completely new atmosphere that conditions its practice. On the one hand people are taking a hard look at all magical world-views and prevailing superstitions and are demanding a more personal and active commitment of faith, so that not a few have achieved a lively sense of the divine. On the other hand, greater numbers are falling away from the practice of religion. In the past it was the exception to repudiate God and religion to the point of abandoning them, and then only in individual cases; but nowadays it seems a matter of course to reject them as incompatible with scientific progress and a new kind of humanism. In many places it is not only in philosophical terms that such trends are expressed, there are signs of them in literature, art, the humanities, the interpretation of history and even civil law: all of which is very disturbing to many people.

August 27, 2017


(Gaudium et Spes, 7 December 1965)

Deep-seated Changes: The spiritual uneasiness of today and the changing structure of life are part of a broader upheaval, whose symptoms are the increasing part played on the intellectual level by the mathematical, natural and human sciences and on the practical level by their repercussions on technology. The scientific mentality has brought about a change in the cultural sphere and on habits of thought, and the progress of technology is now reshaping the face of the earth and has its sights set on the conquest of space.

The human mind is, in a certain sense, increasing its mastery over time - over the past through the insights of history, over the future by foresight and planning. Advances in biology, psychology, and the social sciences not only lead humanity to greater self-awareness, but provide it with the technical means of molding the lives of whole societies as well. At the same time, the human race is giving more and more thought to the forecasting and control of its own population growth.

The accelerated pace of history is such that one can scarcely keep abreast of it. The destiny of the human race is viewed as a complete whole, no longer, as it were, in the particular histories of various peoples: now it merges into a complete whole. And so humankind substitutes a dynamic and more evolutionary concept of nature for a static one, and the result is an immense series of new problems calling for a new endeavor of analysis and synthesis.

August 13, 2017


(Gaudium et Spes, 7 December 1965)

Hope and Anguish: In every age, the church carries the responsibility of reading the signs of the times and of interpreting them in the light of the Gospel, if it is to carry out its task. In language intelligible to every generation, it should be able to answer the ever recurring questions which people ask about the meaning of this present life and of the life to come, and how one is related to the other. We must be aware of and understand the aspirations, the yearnings, and the often dramatic features of the world in which we live. An outline of one of the more important features of the modem world forms the subject of the following paragraphs.

Ours is a new age of history with profound and rapid changes spreading gradually to all comers of the earth. They are the products of people's intelligence and creative activity, but they recoil upon them, upon their judgments and desires, both individual and collective, upon their ways of thinking and acting in regard to people and things. We are entitled then to speak of a real social and cultural transformation whose repercussions are felt at the religious level also.
A transformation of this kind brings with it the serious problems associated with any crisis of growth.

Increase in power is not always accompanied by control of that power for the benefit of humanity. In probing the recesses of their own minds, people often seem more uncertain than ever of themselves: in the gradual and precise unfolding of the laws of social living, they are uncertain about how to plot its course.

In no other age has humanity enjoyed such an abundance of wealth, resources and economic wellbeing; and yet a huge proportion of the people of the world is plagued by hunger and extreme need while countless numbers are totally illiterate. At no time have people had such a keen sense of freedom, only to be faced by new forms of social and psychological slavery. The world is keenly aware of its unity and of mutual interdependence in essential solidarity, but at the same time it is split into bitterly opposing camps. We have not yet seen the last of bitter political, social, and economic hostility, and racial and ideological antagonism, nor are we free from the spectre of a war of total destruction. If there is a growing exchange of ideas, there is still widespread disagreement in competing ideologies about the meaning of the words which express our key concepts. There is lastly a painstaking search for a better material world, without a parallel spiritual advancement.

Small wonder then, that many of our contemporaries are prevented by this complex situation from recognizing permanent values and duly applying them to recent discoveries. As a result, they hover between hope and anxiety and wonder uneasily about the present course of events. It is a situation that challenges and even obliges people to respond.

August 6, 2017

Gaudium et Spes, 7 December 1965

Solidarity of the Church with the Whole Human Family: The joys and hopes, the grief and anguish of the people of our time, especially of those who are poor or afflicted, are the joys and hopes, the grief and anguish of the followers of Christ as well. Nothing that is genuinely human fails to find an echo in their hearts. For theirs is a community of people united in Christ and guided by the Holy Spirit in their pilgrimage towards the Father's kingdom, bearers of a message of salvation for all of humanity. That is why they cherish a feeling of deep solidarity with the human race and its history.

The Council Addresses All of Humanity: Now that the Second Vatican council has studied the mystery of the church more deeply, it addresses not only the daughters and sons of the church and all who call upon the name of Christ, but the whole of humanity as well, and it wishes to set down how it understands the presence and function of the church in the world of today.

The world which the council has in mind is the world of women and men, the entire human family seen in its total environment. It is the world as the theatre of human history, bearing the marks of its travail, its triumphs and failures. It is the world which Christians believe has been created and is sustained by the love of its maker, has fallen into the slavery of sin but has been freed by Christ, who was crucified and rose again in order to break the stranglehold of the evil one, so that it might be fashioned anew according to God's design and brought to its fulfillment.

An Offer of Service to Humankind: Though proud of its discoveries and its power, humanity is often concerned about current developments in the world, about humanity's place and role in the universe, about the meaning of individual and collective endeavor, and finally about the destiny of nature and of humanity. And so the council, as witness and guide to the faith of all of God's people, gathered together by Christ, can find no more eloquent expression of this people's solidarity, respect and love for the whole human family, of which it forms part, than to enter into dialogue with it about all these various problems, throwing the light of the Gospel on them and supplying humanity with the saving resources which the church has received from its founder under the promptings of the Holy Spirit. It is the human person that is to be saved, human society which must be renewed. It is the human person, therefore, which is the key to this discussion, each individual human person in her or his totality, body and soul, heart and conscience, mind and will. This is the reason why this holy synod, in proclaiming humanity's noble destiny and affirming that there exists in it a divine seed, offers the human race the sincere cooperation of the church in fostering a sense of sisterhood and brotherhood to correspond to their destiny. The church is not motivated by earthly ambition but is interested in one thing only - to carry on the work of Christ under the guidance of the Holy Spirit, who came into the world to bear witness to the truth, to save and not to judge, to serve and not be served.

July 30, 2017

Devotions Schedule on Home Page

July 30, 2017


by Rev. Regis Scanlon, O.F.M. Cap.


When Jesus told his disciples that "my flesh is real food and my blood real drink" (Jn.

6:55), his disciples took Him <literally> and said: "This sort of talk is hard to endure!

How can anyone take it seriously?" Then St. John's Gospel reports: "Jesus was fully

aware that his disciples were murmuring in protest at what he had said". John then

states that "From this time on, many of his disciples broke away and would not remain

in his company any longer. Jesus then said to the Twelve, “Do you want to leave me

too?”. The Twelve (except for Judas) stayed with Jesus because they trusted his words.


Now, "Jesus was fully aware" that the departing disciples understood his teaching

literally. Obviously, if Jesus had only meant that they would eat his Body and drink his

Blood <figuratively> or <symbolically,> He would have said so before they walked

away. Since He did not, He meant his words literally and, of course, <not sensibly or

cannibalistically>, but miraculously!


Now, the fourth century Church Fathers understood that the Eucharist is really Jesus

Christ Himself. St. Cyril of Alexandria states: "He said <This is my body> and <this is

my blood> in a demonstrative fashion, so that you might <not> judge that what you see

<is a mere figure>." And St. Ambrose of Milan teaches about the Eucharist that

"<nature itself is changed through the blessing">. So, it is quite clear from the fourth

century Church Fathers that the Eucharistic consecration "changes" the "nature" of the

bread and wine into the "nature" of Jesus Christ and that the Eucharist is not just "a

mere figure" of Jesus Christ but "truly" Jesus Christ Himself. This is precisely why St.

Augustine states about the Eucharist: "no one eats of this flesh without having first

adored it . . . and not only do we not sin in thus adoring it, but we would be sinning if

we did not do so".

July 23, 2017

In Reparation for blasphemies against the Immaculate Heart of Mary

Those who foster indifference or even hatred in the hearts of children for this Immaculate Mother.

The angel Gabriel said to Mary, "Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High…and of his kingdom there will be no end."

An angel of the Lord appeared to Joseph in a dream saying, "Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; she will bear a son, and you shall call his name Jesus, for He will save His people from their sins."

All this took place to fulfill what the Lord had spoken by the prophet: "Behold, a virgin shall conceive and bear a son, and His Name shall be called Emmanuel," which means, God with us.

The Five First Saturdays, a Devotion to Mary. The first is August 5th, before Saturday Mass. Come at 4:30 pm for the Rosary and confession.


LENT 2017

Rising Up Together

Inter-Faith Services at 12:00pm Noon

March 2nd, First Presbyterian Church

March 9th, Christian Life 1st Assembly of God

March 16th, First Christian Church

March 23rd, First United Methodist Church

March 30th, Christpoint Church

April 6th, First Church of the Nazarene

April 14th, (Good Friday) St. Andrew Church

Haiti Shoe Box Program

 (Lent, 2017)


The Haiti Project at Riviere Mancelle


Empowering Haitians to make changes for their future!


It’s that time again!  It’s time to donate items for our sister parish in Haiti! If you would like to participate, you may find a list of items on the bulletin board in our Gathering Area and below.  Since overall, we only collect 1/3 of the number of boxes that there are children, Denise and Bob have suggested that we group our items for shipping.  Toys and treats will be distributed to all of the children.  The School will use school supplies as needed.  Personal Care/Hygiene items will be made available to those in most need.


Please do not include:  Money, your address, toy guns or knives, food, medication. Shampoos or liquids should be well-sealed with additional tape and placed inside a Ziploc bag!


We ask for your prayers for success for our Corporal Work of Mercy.  The cost of shipping is $7.00 per shoe box.  If you would like to help us with shipping, please place your donation in an envelope marked “Haiti Shipping!”


The Parish Council decided to try something new this year, donating different needed items each week!  Here is our schedule:


            January 29th/ February 5th                 School Supplies

            February 12th/ February 19th             Personal Care/ Hygiene

            February 26th/ March 5th                   Toys/Treats/Religious Items


You may pack in a shoebox, Amazon box, or any other box you may have.  We will also take your donations in your shopping bags, and we will pack it!  Our deadline is Sunday, March 12th.  Direct any questions to Cathy Randolph

in person or at

Suggestions for items to include in your shoe box: 


Toys and Treats


             Jump rope


            Deflated soccer balls

             Transistor radio

             Batteries with solar powered battery charger

             French bibles

             Religious items

             Decks of cards

             McDonald toys

             Small cars

             Wind-up alarm clock





             Stuffed animals

             Stamps and inkpad sets

             Coloring books



             Hard candy


             Mints and Gum


             Flashlights (with extra batteries)

             Ball caps


             Toy jewelry

             Hair clips

             Sewing kits


             Toy Trucks


             Pocket games


             Small picture books




School Supplies



              Writing pads



              Solar powered calculator






Personal Hygiene Supplies






             (Hotel size are great, ask your traveling friends to save them)




Please do not send the following items:


             Your address

             War-related items: toy guns, knives etc.

             Prescription medications

             Any foods or medications that is perishable or outdated.

             Please be careful of small parts that would cause choking in small children


All shampoo or liquids should be well sealed with additional tape and placed inside of a Ziploc bag.


In the October 25, 2015 Bulletin: 


October, 2015 

Dear Friends,


I invite you to join me in celebrating National Priesthood Sunday. Priesthood Sunday is a special day set aside to reflect upon and affirm the role of the priesthood in the life of the Church.


I am extremely thankful for our priests and grateful for their service, gifts, and talents.


Please take time to remember a priest who has made a positive impact in your life or the life of your family, and remember them in your prayers.


As in years past, we are having a special collection in support of the 27 seminarians preparing to serve the faithful of the Church in Middle Tennessee by continuing the legacy of our current priests and all those who came before them.


I extend my sincere thanks to all who have supported the education of our seminarians in the past. Your renewed support will continue to provide for the education and formation of our future priests.


I thank each one of you for considering the positive impact your gift will have on the future of our Diocese. No gift is too small, or too large.


For those wishing to make your first offering of support, you may wish to consider making an offering of support equal to one week of your regular gifts of support to the Church.


Thank you for your prayerful consideration of my request to honor our priests and to support our seminarians.


With gratitude for your support, I am Sincerely in Christ,  

Most Reverend David R. Choby, D.D., J.C.L.
Bishop of Nashville


In the October 18, 2015 Bulletin: 







In the October 4, 2015 Bulletin:






In the May 3, 2015 Bulletin: