As I reflect back on this Mass, and as I have continued to grow in friendship with these two men (who are both old enough to be my grandfather!), I continue to marvel at the great gift of the priesthood for the Church.  Here we are, three men from two dramatically different generations, united by a common bond of priesthood, sharing in the one Sacrifice of Our Lord.

As I stood back, I pondered what drew me to these two men.  In any other profession or career, I doubt our paths would have crossed.  They would both have long since been retired; yet here we were, united by the Altar.  I marveled at their deep love for the Eucharist, the joy in celebrating Mass, in preaching to the people, and an obvious love for the Blessed Virgin Mary — whom we were celebrating at this Mass.

More than anything, this is what has drawn me.  These two aged priests — one who can barely walk, one who winters in Florida to escape sometimes brutal Cincinnati winters — both have a keen and profound spirituality, a depth of personality and meaning, a close connection with Our Lord and Our Lady. I can only hope to have a portion of their spirit when (if?) I reach their age and service.

As I have gotten to know these two priests, I discovered how they have developed such a deep and personal connection with our Lord: they have suffered.  Fr. B. spent six months in the hospital in the early 80’s, hanging on after given a slim chance of recovery; Fr. S. has had to move to Florida for his health reasons.  Through these struggles, and many others which I am sure I don’t know about, they have been united with Christ on His Cross, and are now particular channels for His grace to flow, even in their older age – or perhaps I should say, especially in their old age. “Gray hair is a crown of glory; it is gained by virtuous living” (Proverbs 16:31).

While I certainly do not look forward to suffering and struggle, if it brings me to the same place it has brought these two holy examples of the priesthood, I hope I am able to endure it with grace and embrace it with gratitude.

For those who have read it, this last section of the Catechism is amazingly beautiful, as it is profound.  Describing the joys and struggles of personal prayer, as well as the history and development of prayer in the Scriptures and life of the Church, it provides a wonderful basis for all of us wishing to grow in prayer; for left alone, we do not know how to pray as we ought.

While there is much to recommend, I want to focus on one section: paragraphs 2725-2745, entitled ‘The Battle of Prayer.’  Acknowledging that ‘prayer is both a gift of grace and a determined response on our part,’ these paragraphs affirm that prayer is not always easy, sometimes there is dryness in prayer and the heart aches for a response from God, yet only silence is heard.  When one experiences such things, it is tempting to think that the method one is using for prayer is wrong or that God has somehow left you alone in the desert to wander on your own.

Rather, it is often the case that God might be asking for strength and discipline in prayer, refining the impure motivations and helping to dispose the heart to be set only on Him.  Many of the spiritual masters in our tradition talk of prayer like a muscle, that unless it is exercised, it will atrophy and disintegrate.  Then when need arises and one turns to prayer, nothing happens.  The will has been so weakened, it is unable to respond, truly a frightening proposition!

But the Catechism gives some helpful guidance in this regard.  In the face of difficulty in prayer, the Church calls for vigilance.  The bridegroom comes in the middle of the night, and blessed are those who are prepared for his return.  This vigilance calls for an attentiveness of heart to the promptings of the Spirit, but the heart will only hear those promptings if it has been conditioned to do so.

The Catechism also highlights temptations found in a lack of faith and acedia.  The prior is getting caught up in the cares and concerns of this world, only turning to the Lord as a last resort, highlighted by the phrase: ‘I have tried everything else, I might as well pray.’  Perhaps if we had the habit of praying first, God would help us find the pathway out of this particular mess quicker!  Acedia, on the other hand, is becoming too comfortable, a ‘lax ascetical practice.’  In this, the will is not conditioned to deny itself, untrained by fasting and almsgiving; even the smallest temptations are unable to be resisted.

As we grow in prayer, three fruits begin to manifest: trust, hope and charity.  The heart that prays trusts in God’s providential care that no matter the storm, the Loving Father will help you to see it through to the end.  In essence, ‘Do not tell God how big the storm is, but rather tell the storm how big God is!’  The heart that prays is formed to hope that that there is more here than meets the eye.  It recognizes that this world is not all there is, but that there is a paradise awaiting on the other side.  Finally, the heart that prays is the heart that loves.  It is the power of love for both God and our fellow men that enables the heart conditioned by prayer to persevere over difficulty for the sake of the other, that they too might dwell in God’s Eternal Home in the life to come.

Two years ago, I had the opportunity to travel to Rome with my parents.  They had never been, while I was making my fourth trip to the Eternal City.  I had a sense of the city, the scale, the majesty, prior to our arrival, but it was fascinating to experience the ‘newness’ of entering Rome for the first time through the eyes of my parents.  Mom’s jaw had dropped upon entering the Basilica of St. Mary Major, one of the four major basilicas in Rome.  The gold leaf on the ceiling, the altar and canopy which dominate the space, and the shear volume of space was overwhelming for a first time visitor; yet St. Mary Major is dwarfed by her three larger sibling basilicas: St. Peter’s, St. John Lateran, and St. Paul’s, Outside the Walls.  As my mother just experienced, the Faith was much bigger than our little parish in western Ohio.

As I write this, I am preparing to return to Rome for the fifth time, this time with a group of pilgrims from the Archdiocese of Cincinnati who are journeying with Archbishop Schnurr as he receives the Pallium from Pope Benedict XVI.  I can’t wait to once again see the look of awe as someone enters St. Peter’s, the joy of flipping a coin into Trevi Fountain, or strolling through the Roman Forum for the first time.

For those who make a trip to Rome, the impact can be life-long.  To walk the streets where Peter and Paul walked, to visit the prison where Peter was held before his martyrdom, to see the altars built up over the remains of the names we hear in the Roman Canon; the Faith comes alive.  There is a strong recognition of the universality of our Catholic Faith, a universality that is both across history as well as across the globe, for in Rome you truly come into contact with your brothers and sisters in Christ from all corners and all times.

The testimony of history and of cultures worldwide, however, can lead to a trap: one can become obsessed with the outward gleanings of the Church.  St. Peter’s Basilica is phenomenal, one of the largest structures in the world, the art contained in the churches and museums in Rome are priceless and transcendent and the cynical sort can question: ‘Why doesn’t the Church sell all this stuff and give the money to the poor?’

True, we could do so; but then we would lose the deeper meaning.  These artistic treasures are the patrimony of the faithful and so many of them are available to see without cost (well, except for the plane ticket to Rome!), which would surely change if they were sold into the halls of a private collector.

But even deeper, the many works and treasures in Rome are there because they express something, they teach, they form you as you walk among them.  The Eternal City is just that because her very DNA is wrapped in Christ and Rome expresses her faith in Christ in all the beauty and treasure that is contained in her ancient walls.  Rome expresses not a dead faith, but a living reality: Christ.

To visit Rome is to meet our ancestors in the Faith, to walk in the footsteps of martyrs, churchmen and women, great teachers and humble workers with the poor.

The difficulty is that we cannot all make this same trip, so what are those who remain to do?  Luckily, there are numerous churches and sites which serve as possible ‘local pilgrimages,’ which while not as epic in scale, can serve much the same purpose.

No matter the location, the universality of the Church of Rome shines forth in all her splendor, and we thank God for the gift of the Church to guide us closer to Him, both on earth as it is in Heaven.

In the life of a priest, this week also contains many contrasts.  Lent is a mad dash of penance services, RCIA rituals and rehearsals for the Triduum.  Then Holy Week itself dawns: Palm Sunday, the Chrism Mass, the celebration of the Triduum; taken together, they present a microcosm of the priest’s life: ups and downs, running from one thing to the next, hardly a chance to breathe and take in the mysteries that we celebrate, until the morning of Holy Saturday stirs quietly, as the parish sits awaiting the Light’s appearance at the Vigil.

In the midst of this chaos, a detail is easy to miss: Holy Thursday is the anniversary of our priesthood.  Even though we were each ordained on different dates, we all share in the one eternal priesthood of Christ, who ‘ordained,’ as it were, the Twelve as the first priests of the New Covenant as He simultaneously established the Eucharist.  These two Sacraments, the Holy Eucharist and Holy Orders, are intricately bound together in the mind of the Savior and are primary instruments in the plan of salvation He has laid out before us.

As Pope John Paul repeatedly pointed out in his annual ‘Letter to Priests’ for Holy Thursday, what we enter into over these days is the great banquet of Love.  Not the false saccharin sweet notion of love that our modern culture presents, but the tough, dynamic true Love that desires a sacrifice of self so that others may live.  During the Mass of the Last Supper on Holy Thursday, Jesus looks into our eyes with a love that is so powerful, personal and profound, that he goes forth to offer himself for each one of us.  He loves us so much, he is willing to die that we might be with Him.

This cuts to the heart of the matter as to why a priest, as a living symbol of this death out of life, wears black.  The priest is a living sign that directs others to the redeeming death of Christ.  But the priest is also called to follow in the footsteps of the Master, as Jesus promises: ‘They have persecuted me, they will persecute you also.’ Therefore, his garments are also a constant reminder that he is to die to this world to live in the next.

But this embrace of the Cross is not out of a morbid fascination with suffering and persecution.  As always, the priest is the example for his people.  If he shies away from a willing suffering for the sake of the Gospel, how will his people embrace their cross?  If he is unwilling to die to earthly joy, will his people ever taste the glory of heaven?

In these days that we call ‘Holy,’ take extra time to pray for your priest.  Pray not that he be a good priest, but that he might be an excellent priest, a holy priest, an inspiring priest.

Then, hopefully, we might all enjoy the true fruits of this season: the joy of the Resurrection to new life, in a deeper, more profound, way; for Jesus Christ continues to be present among us, and we thank our priests for helping to make this so.

“It’s true,” the priest answered back, “we feel like we own the whole world!”

There is a measure of truth in this short back and forth among friends.  As the Church spreads to new territories and lands, or grows in existing areas, these new territories are divided among dioceses and a bishop is placed in charge to erect a new local church.  In fact, the last Latin-Rite diocese to be erected in this country is the Diocese of Laredo, Texas, which was established in 2000, having been split from the Diocese of Corpus Christi.

That being said, a bishop himself does not erect the diocese on his own accord, but rather as a direct commission from the Holy Father, for the Bishop exercises his authority only in collegiality and partnership with the pope.  As we have discussed in this column before, this is another example of the way in which the authority of Jesus, which he rightly claims as the Lord of the Universe, is passed down to our very day through the laying on of hands and apostolic succession.

In his mandate as a bishop, the leader of a local church has a responsibility to order all things not according to his own wishes, but in accord with the wishes and dictates of our God in Heaven.  As such, he is not just responsible for the souls of his Catholic parishioners, but for every soul that has residence within his diocese.   As Aunt May reminds Peter Parker in the first Spiderman film, “With great power comes great responsibility.”  It is also a reminder as to why the pope and bishop are prayed for, by name, at every Mass.

Certainly the governance of a bishop is directly commissioned and guided by the dictates of our faith, for the bishop becomes the primary representative of Christ among the lay faithful in a certain diocese.  It is the dictates of the faith which guide his establishment of parishes throughout his diocese, that the Gospel may not go unheard.  The faith guides his teaching and preaching, how he interacts with his priests and parishioners, how he sees the world; and his priests and faithful give assent and agreement to his leadership, for it is as if Christ were leading us.

However, there is another source of authority which the bishop rightly claims as his own: the dictates of natural law.  Through our reasoned study of the universe, we are able to discern the fingerprints of God found written on the human soul, in the mysteries of creation and in the stirring of the spirit.  It is here that the bishops find the universal aspect of their teaching authority, in is in the dictates of natural law that the bishop is able to comment on the constructs of the world, for natural law applies universally.

But this governance, whether by mandate of the Gospel or dictate of reason, is not for its own sake.  Rather, this governance is entrusted to the bishop, who shares it with his priests, so that he may offer all things back to the Father in heaven.  All that we are given is but a mere gift, a loan entrusted to us, and happy that man whom the master finds waiting and expectant upon his return, as Jesus instructs us in his parables.

The bishop governs so that he may sanctify.  The goal of what we do here below is not merely social justice, it is not merely the education of children, or the celebration of the Sacraments; as important as each of these are.  The goal is to make the Gospel known to all people, to go forth and preach, teach and sanctify; and by this to aid in the establishment of the Kingdom of God in our world, in our day and age.

What we see developing in this passage is that the authority that Jesus has exercised throughout his public ministry is now shared and passed on to the Twelve.  They are able to do great things — as we see in the Acts of the Apostles — not on their own, but through their ongoing connection with Jesus Christ.  Through His power, we see Peter, James, and John curing the sick, performing miracles and even raising people from the dead.

This authority did not die with St. John, the last of the Apostles.  Rather, we see in the Acts of the Apostles and in the writings of St. Paul that this authority was handed to their successors through the laying on of hands: St. Matthias is made one of the Twelve through this ancient sign in the first chapter of Acts; Timothy and Titus are established as ‘Episcopoi’ or Elders later on in the same book.  These early Elders pass on their authority to their successors, and it has been handed down right to our very day through this same sign of laying on of hands by at least three of his brother bishops.

The Catechism of the Catholic Church picks up these themes in discussing the Sacrament of Holy Orders.  Paragraph 1536 states:

Holy Orders is the sacrament through which the mission entrusted by Christ to His apostles continues to be exercised in the Church until the end of time: thus it is the sacrament of apostolic ministry.  It includes three degrees: episcopate, presbyterate and diaconate.

Through the leadership of the bishop, his coworkers in the priests and the assistance given by the deacons, Christ continues to lead and shepherd His Church.

This leadership is exercised in three ways by our bishops, who delegate some of their authority to their priests: to teach, to sanctify and to govern.  The Catechism continues explaining in paragraph 888, that the bishop’s first responsibility is to preach the Gospel to all people, not just the faithful.  The point that that this pastoral ministry of teaching is not just for Catholics, but for all was made in the Vatican II Decree concerning the Pastoral Office of Bishops, which observes that the bishop has a responsibility for every soul that resides in his diocese, “whether they be believers or not.” Together with the entire college of bishops and united under the leadership of the Holy Father, he has been entrusted with caring for the deposit of faith, and his task, as reiterated by Vatican II, is to “present Christian doctrine in a manner adapted to the needs of the times.”

Modern society seeks to relegate the teaching office of the bishops to the side.  During political debates, pundits often remark that the bishops should stick to their own matters in the faith.  Yet, before God and men, they have the responsibility to lead the faithful in their apostolates of converting the world into a closer resemblance to the Kingdom of God.

Finally, this concern for the salvation of all souls in the diocese has a familial dimension.  The Church is identified as the living Body of Christ, one family united in prayer before God.  The leadership and pastoral care of the bishop enables this unity to come to fruition.  Therefore, it is the responsibility and task of all the faithful to pray for their shepherd, that he might be a good and worthy steward of the gifts entrusted to his care.

Normally for this week, the Vocation Office publishes materials guided by this ‘Universal Call to Holiness,’ as it was called by the Second Vatican Council. However, this being the ‘Year for Priests,’ as dedicated by Pope Benedict XVI, we have taken the liberty to focus our efforts on the unique call to the ministerial priesthood: those men who have been called by Christ to lay down their lives so that their brothers and sisters in Christ might receive a share in Jesus’ Divine Life.

In the priesthood, we see one way that Jesus fulfills the promise made at the end of the Gospel according to Matthew: “Behold, I am with you always, even until the end of the age. (28:20)” For when we look to the priest, we see not just him, but we see Christ through him: through his leading us in the Sacraments, through his preaching and teaching the ways of faith, and through his governance of a small portion of God’s faithful entrusted to his care. In all these things, the priest acts in persona Christi , and leads the faithful to also be images of Christ, present and active in the world.

Strangely enough, as the world has moved further into a post-Christian mentality, the need for priests is greater than ever before. Echoing St. Augustine’s great line that our hearts are restless until they rest in God, the world cries out for the transcendent. Even the staunchest atheist knows at the depth of the soul that there is more to this world than meets the eye; and the priest, by his mere presence in this world, harkens to this reality.

In fact, this is at least part of the theological reason that our priests are celibate, for celibacy is an eschatological sign of the Kingdom to come. It is a physical representation of what we will all be in heaven: completely dedicated to God.

However, there are many distractions and temptations that can prevent the priest from fulfilling his God-given mandate. Because of what the priest represents, the Evil One can work overtime to get him to lose hope, to despair that God can work through him, a sinner, hence the importance of praying for your priest. He is your father in faith, pray for his guidance, for his holiness, for his leadership that he might lead us all closer to the Kingdom of Heaven.

Finally, it is the responsibility of all the faithful to encourage vocations to the priesthood, to be on the lookout among the upcoming generations for those characteristics and traits that would make for a good priest, and to offer a simple invitation to that young man to consider the possibility of the priesthood.

On January 27, Mount St. Mary’s Seminary is hosting a ‘Vocation Evening,’ inviting young men, college age and older, who think they might have a vocation to the priesthood to join our seminary community for the evening. If you, or someone you know, has thought about the priesthood, what better time to respond than during this Year for Priests!

For more information on the Vocation Night, on the priesthood, or how you might support the priests in your parish, please visit www.cincinnativocations.org.

Perhaps the easiest thing to surmise is that her conversation with the Archangel Gabriel was running over and over in her thoughts.  From the moment of her conception, she had been prepared to be the Mother of God, and now it was about to happen.  She would be responsible to bring Jesus up, to teach Him to pray, and to form Him to be able to accept the mission that had been prepared for Him from the foundations of the world.  It is a wonder she had any sleep at all!

Mary and Joseph’s role in raising the child Jesus to fulfill His mandate is something that is shared by all parents.  The final blessing of the Rite of Baptism bears this out.  In the prayer over the father, they are reminded that the parents "are the first teachers of their child in the ways of faith.  May they be, also, the best of teachers, bearing witness to the faith in all that they say and do."

The Church takes this commissioning of parents very seriously and counts on parents to be the best of teachers, going so far as to call the home the ‘domestic church.’  It is in the home that children are taught to pray, to love and serve God, to overcome difficulty, and, perhaps most importantly, where they are formed to be Christian disciples in this world.  It is this call to discipleship where each child, as he or she grows into adolescence and young adulthood, should begin to realize that God has called him or her to do something special, something unique.  The mission of parents is to enable their children to accept this God given mission with all their heart, mind and soul.

Despite this commissioning that was received at their child’s Baptism, in my work as Director of Vocations, I sometime run afoul of parents.  I will talk with a young man interested in the priesthood or a young woman interested in religious life, and their response is tragic: "Father, I feel called to this, but my parents will not allow it."

I often wonder what goes into this denial.  Perhaps it is a desire for grandchildren on the part of the parents; perhaps it is fear that their son or daughter will be lonely in ministry; perhaps there is a fear of ‘what happens if he does not like the seminary?’  I have a feeling that it is a combination of all three, and truly driven out of love for their child.

To this last, I respond that as much as they love their child (who is now a young adult), God loves him or her even more and if He has placed this on their heart, God will give them the strength and courage to be able to respond.  God does not set someone up for failure, but rather gives them the gifts that they need to succeed, just as He gave Mary and Joseph the gifts they needed to be worthy parents of Jesus.

During this Advent season, I invite parents to pray for their children, but not just in a generic way.  Rather, pray specifically for two things: help in discerning the unique gift and talent that God has given to each of your children, and how is He asking me to nurture and develop those gifts, so that when this child leaves the home to enter the world, they will do so with the confidence that comes from being a convicted child of God.

Forming our children with these two questions in mind will ultimately lead them to follow wherever God might be leading them in the Church and in the world.

For information on how to share the Faith with your children, see www.cincinnativocations.org

With a clientele such as this, it is easy to see why the issue of Petrine Authority passed down through the Papacy is of vital importance. As Protestant clergy, many of their membership have had to struggle with this issue: did the commissioning of Peter by Jesus in Matthew 16 as the Rock upon whom Jesus would build the Church continue after Peter’s death, was it handed on to his successors?

For many of our separated brothers and sisters, Peter’s authority died with him. But for us, as Catholics, we believe that this authority is not connected just with Peter the man, but also with the office that he inaugurated: the Papacy.

We seem to take it for granted that Peter is the leader of the Twelve. This is not merely because we look back through two thousand years of history where this principal has long since been established. Rather, looking into the Scriptures, we never see his authority challenged; he is always clearly in charge, at least after the Resurrection.

Some modern scholars, especially in Protestant circles, argue that this is because those areas where Peter was challenged were whitewashed out of the Scriptures. The argument follows that as the Papacy became established, the popes had the Scriptures redacted to remove any objectionable aspects. If so, why did they keep the immediate follow-up to the Commissioning of Peter where Jesus calls him Satan? If the popes had the ability to cleanse the Scriptures, certainly they would have gotten rid of Matthew 16:23!

The fruits of modern biblical scholarship do not support this thesis, either. Critical editions of the Scriptures outline all the various versions that have come down to us through the ages. The oldest fragments of writings of the New Testament date from the middle part of the Second Century, and these ancient sources corroborate very well with the Scriptures as we have received them today. Simply, there is no evidence to support the various claims or redaction.

Rather, we can take it on faith that Peter assumed the leadership of the nascent Christian community right from the start. We have no record otherwise. But the interesting question that drove the conversation at the Conference was: “How did Peter assume this authority so quickly, and without challenge?”

To find this answer, we return to the passage in Matthew (16:13-20) where Jesus gives Peter the keys to the Kingdom of Heaven. When we think of keys, it is easy to think just of the small ring of keys that we keep in our pocket, keys to the house, the car and the office. But this was not so in the time of Jesus. The key to the Temple was massive, a three foot long beam with a few prongs on the end to reach through the door of the Temple and unlock the gates. It was carried on the shoulder of the one who had possession, and he served in the name of the king or High Priest, and shared in the authority by virtue of the office he had.

As the Disciples heard Jesus give Peter the Keys to the Kingdom of Heaven, this was the image that they conjured, very clearly having Peter take on the authority of leadership by virtue of his office and in the name of Christ. These Keys are then passed down throughout the generations, even to Pope Benedict.

We are then able to trust that God has not left us orphans, but has provided an office by which we can know for sure that He is still with us. Let us rejoice in the Lord that we have been given so great a gift as the Papacy and Magisterium to safeguard and transmit the deposit of faith over these last 2000 years.

For me, his ‘Calling of St. Matthew’ resonates.  Commissioned by Cardinal Matteu Contreil to hang in the French National Church of San Luigi dei Francesi in Rome, the scene draws you in as a nearly hidden Christ points powerfully to St. Matthew, sitting at his post as a tax collector.  Jesus is not content to let Matthew remain and powerfully beckons him to follow, to become one of the Twelve, to become an Evangelist.  The faces of those seated with St. Matthew are a mix of wonder, astonishment, disbelief as this sinner reacts with a look of: ‘Who? Me?’  The light streaming into the scene from behind Christ bathes Matthew’s face, giving us an insight into that deep personal struggle: ‘Do I follow? Do I stay?’  One can almost read into his face that despite his misgivings, Matthew knows he will follow Jesus and that his life will never be the same.

Perhaps the reason this scene is so powerful for me is that it played out in my own life, and now in my work as Vocation Director, I see it played out in the lives of so many young men and women who face that similar struggle.  Deep down, we all echo St. Matthew’s question: ‘Who? Me?’  So many of the great saints echoed similar misgivings throughout history, from St. Peter’s ‘Leave me, Lord, for I am a sinful man,’ up to Pope Benedict XVI’s apparent trepidation as he realized he was about to be elected successor of Peter.

Yet, Our Lord’s favorite phrase echoes to us down through these same annuals of history: ‘Do not be afraid!’  More than any other phrase in the Gospel, Jesus uses these four simple words to encourage His disciples then, and his disciples now.  Whenever or however we are called to follow Him, we must ask for courage to respond with generosity and strength, and that the astonishment that comes from the realization that we are being called to this continues all throughout life.

What should you do if you think you are being called to the priesthood or religious life, though?  First off, find someone you can trust, someone who has a deep love for the Lord and His Church whom you can confide in and will not lead you astray.  Perhaps this is your parish priest (always a good place to start!), perhaps a friend, youth minister or teacher.  When facing a daunting task such as discerning a call, it is so easy to get all wrapped up in your own thoughts, to have someone to bounce ideas off of, who can listen to your fears and dreams, can help you to sort out where exactly you might be called.

In this Year for Priests, there is much discussion online and new books arriving that discuss the priesthood, and heroic priests that have answered Our Lord’s call to lay down their lives for their people.  Fr. Walter Ciszek’s inspirational He Leadeth Me and With God in Russia show the great lengths a man will go to give his life for Christ and provide just two quick examples.

Finally, young men discerning the priesthood have the opportunity to join together at the upcoming ‘Andrew Dinners’ that are being held throughout the Archdiocese of Cincinnati.  Named after St. Andrew, the brother of Simon Peter who brought Peter to meet Jesus, these dinners give young men the chance to meet with Archbishop Schnurr to explore the possibility of the priesthood.  If you are interested in attending, check with your priest, or visit www.cincinnativocations.org for more information.