The Southwest Kansas Register August 5, 2012 Page 13

Si usted, o alguien a quien usted con-oce ha sido víctima de abuso sexual por algún clérigo, o cualquier empleado de la Diócesis de Dodge City, por favor comunicarse con el Sr. Dave Snapp, Fitness Review Administrator:

(620)225-5051, o (620)225-2412, o al correo electrónico dsnapp3@starrtech.net. Conserva siempre su derecho de comunicarse directamente a Social Relief Services, 1-800-922-4453.

Línea especial para víctimas de abuso sexualSesiones de conscientización

El Kansas Rural Family Helpline es una línea telefónica de ayuda sin costo

para la población rural de Kansas. Es un programa de servicio directo dedicado a ayudar con las necesidades de las familias rurales de Kansas. Este programa provee ayuda emocional, consejos competentes, referencias calificadas de manera confi-

dencial directamente a familias rurales que estén atravesando por dificultades emocio-nales, médicas, financieras o legales. Estos servicios también se encuentran disponibles en español. Nuestro número telefónico sin costo esel 1-866-327-6578.

El Kansas Rural Family Helpline

+ Reverendo John B. Brungardt

La Voz CatóLiCa

significa escoger líderes que promocionen la santidad de la vida humana y que la defiendan de las amenazas de hoy en día. Esta promoción de la vida humana comienza en la concepción y continúa hasta la muerte natural. Es obliga-torio que los votantes conscientes estén bien informados acerca de la postura moral tomada por los candidatos que se están lanzando a la oficina pública. Mientras que los votantes se debaten entre muchos intereses competitivos y preferencias, estos deben ultimadamente confrontar el hecho de que un millón de niños no nacidos han muerto debido al aborto cada año en América. Esta realidad le da al problema del aborto el peso moral y la vigencia necesaria que no otro problema puede reclamar actualmente.

La atención adecuada a estas consideraciones es espe-cialmente imperativa durante esta época de elección donde elegimos al Presidente. Es el Presidente quien nombra a la Corte Suprema de Justicia, como también a otros jueces federales, quienes tomarán decisiones que afectan la dig-nidad de la vida humana. Como resultado nuestra nación y sociedad han sufrido inmensamente por la pérdida de vidas humanas inocentes.

Frente a tales leyes y políticas injustas, estamos llamados a ser los heraldos de la verdad y el amor de Dios, especial-

mente a lo que se refiere a los derechos más fundamentales – el derecho a la vida. Nosotros estamos llamados a ejer-citar la humildad de cara de Dios, quien es el Creador y Sostenedor de toda la vida. Nosotros no somos dueños de nuestras vidas, sino que somos simplemente administra-dores de ella y de otros que son puestos al cuidado nuestro. Debemos demostrar que somos administradores buenos y responsables de nuestras vidas.

Para la Iglesia, defender esta verdad significa confrontar la actitud que acepta la matanza intencional de inocentes vidas humanas, como una solución a problemas sociales ó económicos. La aceptación del aborto, “homicidio por piedad,” el suicidio con asistencia, drogas abortivas marca-das como “anticonceptivos,” y la destrucción de embriones humanos para investigar, revela cuan lejos tenemos que ir para construir una sociedad donde aprecien cada vida humana como sagrada.

Amarse el uno al otro, como yo los he amado (Juan 15:12)

La jornada desde una actitud cultural que no respeta la dignidad de la vida humana a una sociedad donde cada vida se aprecia debe ser informada desde la verdad del Calvario. La Cruz manifiesta el gran valor que Dios dio a

cada vida humana. El amor de Dios revelado en su hijo, Jesús, nos desafía a amarnos los unos a los otros, al punto que nosotros estemos dispuestos a morir en nuestro propio orgullo personal y egoísmo – nuestra tendencia a mirar a otros como obstáculos o cosas para ser usadas. Significa también mantener nuestras conciencias informadas y buscar sinceramente la verdad moral pertinente a todos los problemas que puedan amenazar la vida humana. Una conciencia bien formada nos mostrará cómo “hacer el bien y evitar el mal.” (Catecismo 1777).

Una conciencia bien formada nos mostrará cómo “hacer el bien y evitar el mal.”

Un hombre rico le pregunta a Jesús, “Qué bien debo hacer para obtener la vida eterna?” Jesús le respondió que uno debe aprender a amar a Dios y a “tu prójimo como a ti mismo.” (Mt 19: 16-19) Este es el modelo que Dios nos ha dado. Es un modelo de amor y solidaridad que ha sido confiado a nuestro cuidado. Cuando vivimos por este modelo de discípulos de Cristo, entonces podemos inspirar a otros a hacer lo mismo, como dicen las palabras de Juan Pablo II, nosotros podemos ayudar a “construir un mundo donde la vida humana siempre sea defendida y apreciada, y cada forma de violencia desterrada.”

Libertad de Religión (Continuado de la página anterior)

He sido bendecido por un gran viaje a México durante el mes de julio. Las

razones por mis viajes eran dobles: estudiar español y por la experiencia de la cultura Mexicana—y para visitar la familia de uno de nuestros seminaristas, varios obispos y sacerdotes y dos congregaciones religiosas.

“Aquí solo se habla en español” leía el letrero en los salones de clase en el ICC—El Instituto de Idioma y Cultura en Cuernava-ca, situado en el estado de Morelos al sur de la ciudad de México. Cuernavaca es cono-cido como la “ciudad de la eterna primav-era” debido a su clima ideal y exuberante vegetación—estoy actualmente mirando por la ventana del salón de clase a los cocote-ros y flores de buganvilia de cada color del arco iris. Las clases son de las ocho de la mañana hasta las dos de la tarde, de lunes a viernes—con una pausa de café y meriendas a las diez de la mañana. Todas mis clases eran muy intensas: uno-a-uno con maestros excelentes. Estoy aprendiendo mucho, sin embargo, recomiendo el entrenamiento de cualquier idioma temprano – como niños y jóvenes. ¡Aprender un idioma es muy difícil para nosotros los mayores!

Pasé los fines de semana visitando por todo el país de México. Primero, viaje a Toluca, en el estado de México y Sengio,

Michoacán, para visitar a la familia de Juan Salas, uno de nuestros seminaristas. Conocí a sus padres y hermana, y toda la familia se reunió en la casa de la abuela de Juan para una reunión familiar (muchos tíos/as y primos/as). ¡Que familia tan maravillosa! Celebramos dos misas en la iglesia local, San Pedro.

El siguiente fin de semana fui a Tor-reón, Coahuila a visitar el Señor Obispo José Galván, donde es el Padre Hector de la Vega (Padre Hector sirve en San Antonio de Padua en Liberal). Desde Torreón viaje a Durango, Durango para visitar el Arzobispo Hector González, donde es el Padre Enrique Estrada (sacerdote anterior de Liberal). Mi misión era de dar gracias a estos obispos y diócesis por el regalo de estos dos sacer-dotes misioneros. Fui recibido con gran hos-pitalidad y celebre misas en sus catedrales.

Este fin de semana pasado viaje a la ciu-dad de México para visitar a los superiores generales de las congregaciones religiosas de México que sirven en nuestra diócesis. Celebre dos misas con las Misioneras de la Caridad de Maria Inmaculada, cuya supe-riora es Madre Petra Palau Oviedo. Herma-nas Matilde (San Alfonso de Satanta), Maria Elena (Santa Maria de Garden City) y Roció (San Antonio de Padua en Liberal) son de

esta congregación. Con la hermana Maria Elena, visitamos la Catedral y luego la Ba-sílica para ver la Tilma de nuestra Señora de Guadalupe— ¡qué experiencia tan bendita! Después, fui a casa general de las Hermanas Pasionistas para visitar con Madre Aureliana Aguirre y las hermanas, incluyendo a las hermanas Mavi y Cleotilda (Hermanas Ma-ria Virginia, Cleotilde y Enedina sirven en nuestra Catedral). Visitamos a sus dos clíni-cas médicas y visite con muchos pacientes en su clínica para enfermos mentales. Me uní en la oración de la comunidad y celebra-mos tres Misas durante mi estancia. Les di gracias a todas las hermanas por su generoso y dedicado ministerio en nuestra diócesis.

Finalmente, celebre la Santa Misa en la Catedral de la ciudad de México, con el Arzobispo Cardenal Norberto Rivera y almorcé con el Señor Obispo Alfonso Cortés de Cuernavaca.

Le doy gracias a Dios por la gente mara-villosa de México, que me bendijo con mu-cha hospitalidad y amor. Doy gracias a Dios por los muchos inmigrantes de México y en otros lugares y mi oportunidad de aprender el idioma mejor y la cultura hispana—por lo tanto, para mejor servir como obispo. ¡Dios nos bendice a todos, de cada raza, color, idi-oma y país!

Un Pastor y Peregrino en México

Le doy gracias a Dios por la gente maravil-losa de México, que me bendijo con mucha hospitalidad y amor.

La Diócesis requiere a todos los em-pleados y voluntarios que trabajan

con menores a asistir a las sesiones de conscientización de Proteger a los Niños de Dios.

Dodge City: domingo 12 de agosto (en inglés y en español), 4:00-7:00 pm, Catedral de Nuestra Señora de Guadal-upe, Salón de la Sagrada Familia, 3231 N. 14th St, Dodge City. Contacto local es Norma Alvarez, nalvarez@dodgec-itycathedral.com, 620-225-4802.

Great Bend: domingo 19 de agosto (en español), 3:00-6:00 pm, en auditoria de Santa Rosa, 1412 Baker, Great Bend. Contacto local es Mercedes Helms, mhelms@gbpeace.kscoxmail.com, 620-792-1396.

Liberal: domingo 26 de agosto (en español), 3:00pm-6:00pm, Salón Par-roquial de San Antonio de Padua, 1510 N. Calhoun St., Contacto: Hna. Arlene Vasquez, arlenemcdp@yahoo.com , 620-624-4135.

Garden City: domingo 26 de agosto (en inglés y en español), 2:00-5:00 pm, Centro Parroquial de Santo Domingo, 615 J.C. Street, Garden City. Contacto local es Veronica Aguiniga, stdomoffice@st-dominic.org, 620-276-2024.

Ulysses: domingo, 16 de septiembre, (en inglés y en español) 3:00-6:00 pm, Parroquia María, Reina de la Paz, 804 N. Colorado, Ulysses. Contacto local es Toney Hernandez, mqopdre@pld.com mqopdre@pld.com, 620-356-3994.

August 5, 2012 Page 14 The Southwest Kansas Register

This is the fourth in a series of reflections related to the upcoming election offered by the leaders of the four dioceses in Kansas. The intention of this reflection is not to endorse or oppose a particular candidate or political party. Instead, it is to show how human reasoning enlightened by our Catholic faith shapes our participation in the political process.

Role of the Church

While the Church does not endorse specific solutions to our economic

challenges, she has much to offer when it comes to the necessary relationship between the economy and morality. The Church’s duty is to articulate principles; it is the duty of the lay faithful in their mission to renew the face of the earth to put those principles into action.

Unlike issues involving intrinsic evils such as abortion, same-sex marriage, and threats to religious liberty and conscience rights, Catholics of good will may have le-gitimate disagreements about how to apply Church teaching in the economic sphere. Stewardship and Solidarity Many people, including some Catholics, admit that they “vote their pocketbook.” We all want our elected officials to foster a strong economy, but such a statement more typically relates to how governmental poli-cies will directly affect us. For the wealthy, the question often becomes how much of my income is the government going to take from me. For the poor, it is often about how much is going to come back to me through government assistance.

While we have the right to look out for our own interests, Catholic teaching calls us to look also beyond our own needs to what is known as the common good, which takes into account the dignity and rights of every human person, the well-being of the community, and the pursuit of justice and peace. Economic prosperity must be pur-sued in a way that promotes the common good. Instead of a politics of self-interest, the Church proposes a politics of steward-ship.Universal Destination of Goods

In the beginning, God created the earth and entrusted to the human family the stewardship or care of His creation. The goods of the created world are destined for all people spread throughout the world, for all of time. This is called the “universal destination of goods.”

Because of this principle, we protect the environment, for example, not only for ourselves but for future generations. Simi-larly, as a wealthy nation, we rightly come to the support of poor nations, especially during times of crisis brought on by war, civil unrest, or natural disaster.Private Property When it comes to individual wealth, the Church affirms the right to personal prop-erty acquired by work or received from others through gift or inheritance. At the same time, the Church calls us to view our

personal property as not merely our exclu-sive possession, but as a blessing to be put at the service of others, beginning (but not ending) with one’s family.Safety Net for the Poor and Vulnerable

Fostering and helping to fund a safety net for those unable to provide for themselves at a given moment is a proper responsibility of government. However, programs assisting the needy should always have as a primary goal, whenever possible, the empowerment of those receiving assistance that they may achieve the dignity that comes from work.

As Blessed John Paul II stated: “Work is a good thing for man – a good thing for his humanity – because through work

man not only transforms nature, adapting it to his own needs, but he also achieves fulfillment as a human being and indeed, in a sense, becomes more a human being. Without this consideration it is impossible to understand the meaning of the virtue of industriousness, and more particularly it is impossible to understand why indus-triousness should be a virtue: for virtue as a moral habit, is something whereby man becomes good as man.” [On Human Work #9] An expansion of the number of people dependent on government assistance is not necessarily a sign of success, but could be a sign of the failure to provide adequate op-portunity for individuals to experience the sense of dignity that comes from the virtue of industriousness. Solidarity and Charity

The best expressions of Christian charity are direct and personal. Simply supporting economic policies that are intended to help the less fortunate does not fulfill adequately

the obligation for Christian charity. The poor have a claim on the concern, compas-sion, and resources of the Christian.Subsidiarity

Catholic social teaching has long insisted on the principle of subsidiarity, which pro-vides that the larger political community should not substitute itself for the initia-tive and responsibility of individuals or of local governing bodies. As the Catechism (#2431), quoting Pope Pius XI, teaches: “Another task of the state is that of over-seeing and directing the exercise of human rights in the economic sector. However, primary responsibility in this area belongs not to the state but to individuals and to the various groups and associations which make up society.”Private Initiative

Every nation’s greatest resource is its people. In exercising appropriate steward-ship over creation through their work, men and women give glory to God and col-laborate in the redemptive work of Christ. Work is both a right and a duty. The Church therefore strongly promotes the right to economic initiative, which takes into ac-count the decisive role of human creativity, innovation, and entrepreneurship in the ad-vancement of society. In keeping with the principle of subsidiarity, the government should especially value the economic and cultural contributions of small, private busi-nesses as sources of new jobs that benefit everyone.

The Church’s social doctrine also teaches that profitability is but one indicator of a well-functioning business, large or small. Businesses have a moral responsibility to undertake the legitimate pursuit of profit in a manner that serves the common good and respects the rights and dignity of all its workers, especially by paying a just wage. Human Person

The economy exists for the person, not the person for the economy. As voters in the upcoming election, we must judge eco-nomic choices and institutions by how they protect or undermine the life and dignity of the human person, and how they support or threaten the family as the basic building block of society.

A fundamental moral measure of any economic initiative is how the poor and vul-nerable are provided for. We must always strive to be in solidarity with those among us with the greatest need, especially those unable to care for themselves. All people have the right to life and to have access to the basic necessities of life, such as food, clothing, shelter, education, healthcare, a safe environment, and economic security. People of good will may disagree as to how to address these concerns, but they may never overlook them.National Debt

The United States has become a debtor nation with an unsustainable national debt. Most of this debt burden is unjustly trans-ferred from one generation to the next. The potential for a collapse of our economy,

resulting from a failure to address our spi-raling debt, imperils everyone but places the poor at the most serious risk.

As we expect individual households to live within their means, we have the right to expect that the government will also live within its means as an indispensable part of our nation’s economic recovery. It is irresponsible for those elected to positions of political leadership to fail to address re-alistically and effectively government debt and unfunded obligations. Our nation, at all levels of government, is on an unsustainable fiscal path that, left unreformed, will even-tually lead to an economic calamity with disastrous consequences for everyone.Conclusion

If the primary criteria in our evaluation of candidates for public office is, “which person will help me get the biggest piece of the pie? (either because of their support for lower taxes or for programs that directly benefit me),” we are failing to employ the principles of our Catholic social teaching. We end up adopting a politics of self-inter-est, not stewardship.

In his 1961 Inaugural Address, President John F. Kennedy famously posed the ques-tion, “Ask not what your country can do for you; ask what you can do for your country.” Perhaps we can take this even further. Tak-ing our cue from the saints, ask what you can do for your country, for your state, for your community, for your family. Ask what you can do for the poor and most vulnerable and needy in your midst. How you answer these questions should inform your vote.

When you think in those terms, you be-come drawn to the corporal and spiritual works of mercy, which have always been part of our Catholic tradition. You will also become drawn to what Pope Benedict XVI has called the “market of gratuitousness,” a culture governed by human solidarity, not the thirst for acquisition – a culture that looks first to the family, churches and the local community to provide for the needs of the poor and the vulnerable, and a culture that lives to serve and not be served (cf. Matthew 20:28).

Most Reverend Joseph F. Naumann, D.D.,

Archdiocese of Kansas City in Kansas

Most Reverend Michael O. Jackels, S.T.D., Diocese of Wichita

Most Reverend John B. Brungardt, D.D., Diocese of Dodge City Most Reverend Edward J.

Weisenburger, J.C.L., Diocese of Salina

To see all of the documents published thus far, as well as how Kansas state legislators have voted on issues of im-portance, go to Catholics: http://www.kscathconf.org/election-2012/. The primary is August 7; the general election is in November.

The economy and The elecTion

‘...Ask what you can do for your country, for your state, for your community, for your family. Ask what you can do for the poor and most vulnerable and needy in your midst....’

A fundamental moral measure of any economic initiative is how the poor and vulnerable are pro-vided for. We must al-ways strive to be in soli-darity with those among us with the greatest need, especially those unable to care for themselves. All people have the right to life and to have access to the basic necessities of life, such as food, cloth-ing, shelter, education, healthcare, a safe envi-ronment, and economic security.

A Document PresenteD by the Four KAnsAs bishoPs

By Archbishop Joseph F. NaumannBishop Michael O. JackelsBishop John B. BrungardtBishop Edward J. Weisenburger

The Southwest Kansas Register August 5, 2012 Page 15

LIBERAL -- The Church bell of St. Anthony of Padua Parish has been placed in its new perch.

For many years, it rested on the ground by the back door of the old church building on First Street, and then by the back door of the new church on 15th street, moving to the front door and finally finding its home in the heights.

The bell was rescued from the old St. Peter and Paul Church in Kinsley when that parish was closed. The old chimney of St. Anthony school building has been converted to a bell tower thanks to the work of the pastoral council, and parishio-ners, Jack Call, Daniel Zuniga and his companions, and Alfredo Zapien, known as “el Marro”, the hammer, (for good reason) and his workers. Also, Doug Call with RSCrental company furnished a forklift to pour the concrete.

Nick Schwindt furnished the scaffolding and manpower to erect it, Rod King with King Enter-prises furnished the crane to set it and Versa Signs provided the lift to place the cross. The tower was designed to imitate the cupola of the main church with the Latin Bottonée Cross proportionately cre-ated by Alfredo Zapien of the parish.

It is customary for a bell lifted to a tower to be given an affectionate name whose voice is brought forth in praise of God by the ringer. The name “Antolina” has been chosen, a feminine derivation of Anthony, that as someone said, even sounds like the ringing of a bell.

Bishop Brungardt gave the blessing from the Book of Blessings to the bell in its new station when he celebrated the Confirmation Mass on May 1.

‘Antolina’ to ring from new heights‘It is cus-

tomary for a bell lifted to

a tower to be given an affec-

tionate name whose voice is brought forth

in praise of God by the

ringer.’

LIBERAL - La campana de la Iglesia de la Parroquia de San Antonio de Padua en

Liberal se ha colocado en su nueva percha. Du-rante muchos años, descansaba en el suelo por la puerta de atrás del edificio de la Iglesia antigua en la calle primera y luego por la puerta trasera de la nueva iglesia, hacia la puerta y finalmente encontrar su hogar en las alturas. La campana fue rescatada de la antiguo templo de San Pedro y Pablo en Kinsley cuando la parroquia fue cerrada. La vieja chimenea de la escuela se ha convertido en una torre de campanario gracias a la labor del Consejo pastoral y feligreses, Jack Call, Daniel Zúñiga y sus compañeros, Alfredo Zapien, conocido como “el Marro”, el martillo, (con razón) y sus trabajadores. Además, Doug Call con la compañía de alquiler de RSC amu-eblada un montacargas para verter el hormigón.

Nick Schwindt amueblado los andamios y mano de obra para erigirlo,Rod King con empresas de King Enterprises la grúa para definir y viceversa signos proporcionan el elevador para colocar la Cruz. La torre fue diseñada para imitar la cúpula de la iglesia principal con la Cruz de Bottonée Latina proporcionalmente creado por Alfredo Zapién de la parroquia. Es habitual que una campana que se levanta una torre de asignarse un nombre cariñoso cuya voz se produjo en la alabanza de Dios por el timbre. El nombre ha sido elegido “Antolina”, una derivación femenina de Antonio, que como alguien dijo, incluso suena como el sonido de una campana. El Senor obispo Brungardtdio la bendición desde el libro de bendiciones a la campana en su nueva estación cuando celebró la Misa de confirmación el 19 de mayo, 2012.

The SpiritLife Adult Formation Program at Heartland Center for

Spirituality in Great Bend will be of-fering this semester’s classes beginning Aug. 25. Participants may attend for the day, for a single talk, or may regis-ter for the complete two-year program with the option of spiritual director’s training in year three.

For more information, contact Sister-Kathy Goetz (620) 792-1232 or office@heartlandspirituality.org. or http://heartlandspirituality.org/spiritlife.

Aug. 25 classes include:“Human Spirit, Spirituality, Chris-

tian Spirituality”Instructor: Philip St. Romain, D.

Min. “We will review definitions, under-

standings and experiences of these terms and begin to focus on the meaning and practice of Christian spirituality.”

“Impetus of the Second Vatican Council”

Instructors: Lisa Bellecci, St. Ro-main

“Vatican II is like an umbrella over present contemporary issues related to spirituality. Of necessity this input is quite Catholic in tone but hopefully one can make associations with one’s own faith tradition and all of us can learn from each other.”

“Rhythm for Daily Living” Instructor: Sister Renee Dreiling

OP. “Religious people from every faith

have recognized the unfolding story of the universe summoning us to a stance of wonder while still offering a context for the ordinary activities of daily life. As the earth turns toward the sun we engage in creative activity; as the stars come to view we are called to reflect on the vastness of the universe and our place in it. The rhythm of work and prayer is reflected in the liturgical prayer of the Church.”

Classes to be presented over 2013-14 include:

History of Christian Spirituality: general developments through the ages; who were some of the key movers and shakers; types of spiritualities that developed.

Spiritual Development: tracking the spiritual journey; introduction to traditional and new ways of understand-ing spiritual development. John of the Cross’s ascent; Teresa of Avila’s man-sions; Ken Wilber; Spiral Dynamics.

Spiritual formation Group: a time to process what’s been happening in classes; sharing one’s journey; inquiry and feedback.

Discernment and Lifestyle: spiritual charisms; vocation; calling; types of spiritualities; methods of discernment, personal mission statement, personal rule of life.

SpiritLife classes to look at ‘spirituality’, ‘Vatican II’, ‘rhythm of daily living’

August 5, 2012 Page 16 The Southwest Kansas Register

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Father Ivan “John” Lavrih was born Aug. 2, 1915, at

St. Vid pri Sticni, Slovenia, Yugoslavia. He was ordained July 2, 1939 by the Most Reverend Gregorij Rozman, bishop of Ljubljana, Slovenia, Yugoslavia.

During World War II, he was an editor of the Slovenian Catholic newspaper, Slovensksi Dom, and supported the efforts of freedom fighters. He was imprisoned on separate occa-sions by the Italians, Germans and Russians. He spent many months in prison, but escaped execution after fleeing from a work detail and crossing the Alps.

In 1949, after serving four years as a refugee priest in an Austrian parish, Father Lavrih was admitted to America through the sponsorship of Bishop Mark K. Carroll of Wichita. He was assigned to St. Mark Parish at St. Marks (1949-50).

In the Dodge City diocese he served in the following parishes: St. Joseph, Ellinwood (1950-51); Sacred Heart, Pratt (1951-53); St. Lawrence, Jet-more, with St. Anthony, Han-ston (1953-59); St. Anthony, Liberal (1959-69); St. Nicho-las, Kinsley (1969-80), and St. Anthony, Fowler 1980-90).

In 1990 he retired to the Priest’s Retirement Center in Wichita. He published his memoirs, written in his native language, in a volume entitled V Primezu Revolucije in 2001. He died Aug. 12, 2005 at Via Christi Regional Medical Cen-ter – St. Joseph Campus at the age of 90.

Bishop Ronald M. Gilmore and the Most Reverend Eugene J. Gerber, bishop emeritus of Wichita, concelebrated the funeral Mass at St. Anthony Church in Fowler. Father Lavr-ih was buried in his homeland in the cemetery at St. Vid pri Sticni, Ljubljana, Slovenia.

Father John Lavrih – August 15, 2005

Father Ivan “John” Lavrih1915 -2005

He was imprisoned on separate occasions by the Italians, Germans and Russians. He spent many months in prison, but escaped execution after fleeing from a work detail and crossing the Alps.