Growth and outreach abound at St. Michael the Archangel

New parish center will help Aurora parish to develop ministries

Anya Semenoff

Every year as the seasons transition from summer to fall, parishioners at St. Michael the Archangel Catholic Parish gather together to pray the rosary. Praying the rosary in community is a common practice in many local parishes throughout the Archdiocese, but during St. Michael’s annual international rosary, each individual who leads an Our Father or Hail Mary not only brings a unique cadence and rhythm to the shared prayer, but also does so in a different language. This year, 43 different languages to be precise.

“You really see the universality of the church in a parish like this,” said Father Terry Kissell, who has served as pastor of St. Michael’s for the past nine years.
Established in 1978, when Aurora was still largely undeveloped, over the course of 41 years the parish has seen not only growth in total registered families, but also a profound change in parishioner demographics, not least of all because of the growing immigrant population in the surrounding community.

“It’s a very diverse culture,” said Teri Vasicek, the parish business administrator. “We have a number of immigrants and ethnic cultures represented at St. Michael’s today.”

Included among these are individuals from several different African nations, as well as Romania, Korea, Malaysia, Honduras, Peru, Mexico, and more. This diversity is apparent in parish events such as the international rosary, as well as at the “Taste of St. Michael’s” fair, which highlights the different cultural cuisines specific to all the many parishioner nationalities.

As the parish grew — it now serves roughly 3,000 households — the need for a larger space in which the community could gather for its large roster of ministry offerings and religious education opportunities became even more evident.

You really see the universality of the church in a parish like this.”

“One of the major issues that’s been around as long as the parish has been here is the need for space. [Historically], a number of different ministry groups have had to meet in homes or preschool classrooms,” said Father Kissell.

Following a nearly six-year process which started in December 2013, St. Michael’s in September celebrated the opening of a new 6,200-sq. ft., two-story parish center. The parish hired Eidos Architects to plan the new center, which includes meeting spaces for religious education classes and adult ministries, a long-awaited-for dedicated youth center, and staff offices.

“It was a pleasure working with Father Terry, his hard-working building committee and the Parish on this six-year journey from Master Planning through the completion of construction,” said Bob Saas, a Principal of Eidos Architects in a release provided by the firm. “It was through the patience and commitment to the needs of the church that the parish was able to successfully complete this needed addition of programming and office space.”

With an existing repertoire of approximately 40 ministries, committees, and organizations — some of which have been operating at St. Michael’s since it was first established — the new space will allow for the parish to more comfortably develop.

St. Michael the Archangel Parish in Aurora recently completed construction a new parish center, which they hope will help to accommodate their diverse community and the various ministries that work out of the parish. (Photo provided)

“People are excited and very pleased with how things have turned out,” said Father Kissell. “So I see opportunities for further formation and evangelization.”

For Vasicek, one key area in which the parish has always focused is in social justice and outreach.

“One of the hallmarks of the parish from the moment I’ve arrived has been the attention to and emphasis on outreach,” she said. “We have many vibrant ministries that are reaching out to the poor and underprivileged, in Aurora in particular. Surprisingly enough, it’s the sense of many ministries that we have to reach out to our own.”

As the demographics in Aurora and in the parish boundaries have changed since 1978 — in part due to additional parishes opening nearby that drew away some members, and also with the development of the Denver Tech Center, which offered different employment and residential opportunities — the population dynamics at St. Michael’s likewise shifted. As such, Vasicek said the majority of those who now support the parish are in the lower-to-middle income bracket. But this reality has made the congregation no less generous.

“What we enjoy in terms of savings account is not ours, it’s God’s,” said Vasicek. “Stewardship is a lifestyle. So we hope to be a happy people because there’s nothing that we want because we’ve met all of our needs.”

In a letter introducing the St. Michael’s Stewardship Report in 2018, Father Kissell addressed the parishioners: “I truly would like to express how grateful I am to serve the people of God of St. Michael’s. You are people of faith and love who inspire me. You are dedicated to your families, your friends and your service to the Lord.”

COMING UP: For Love of Country: A Catholic Patriotism

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Our country has been through a lot this last year, as we all know. As many people have reacted against the founding and history of the United States, I have found myself drawn towards greater patriotism. By this, I simply mean a deeper appreciation of what I’ve been given by my country and also a growing realization of the duty I have to work for the common good, here and now. The Catechism of the Catholic Church speaks of this duty under the fourth commandment that enjoins honor not only to parents but also to anyone in authority.   

It is the duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. The love and service of one’s country follow from the duty of gratitude and belong to the order of charity. Submission to legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political community (2239). 

Catholics, and all people of good will, are called to a love and service of country in order to work for the common good.  

Eric Metaxas argues that the future of our country depends precisely upon the active role of Christians in his book, If You Can Keep It: The Forgotten Promise of American Liberty (Penguin, 2017). He describes something called the Golden Triangle, an idea he borrowed from Os Guinness, but which ultimately comes from the Founding Fathers. “The Golden Triangle of Freedom is, when reduced to its most basic form, that freedom requires virtue; virtue requires faith; and faith requires freedom. The three go round and round, supporting one another ad infinitum. If any one of the three legs of the triangle is removed, the whole structure ceases to exist” (54). John Adams, for example, related very clearly, “Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other” (quoted on 61). Metaxas comments, looking to specific examples around the world, “if you take God and faith and morality out of the equation, everything inevitably falls apart. It cannot be otherwise” (48). It cannot be otherwise. That may sound extreme, but we have many examples from Communist and Fascist countries and now even from movements within our country that aggressive secularism parallels a collapse of real freedom.  

The Constitution established an ordered liberty that requires responsibility and a determined effort of preservation. Hence the title of the book, taken from Benjamin Franklin, a republic “if you can keep it.” We are called to actively preserve our country: entering into a deeper understanding of the “idea” of America that undergirds the Republic as well as showing a loving determination to overcome challenges and threats to its continuance. This is not to whitewash the past, as we all know the injustices of our history. Metaxas argues that we can be grateful for the good and unique blessings of our heritage while also working to overcome failures. “To truly love America, one must somehow see both sides simultaneously” (226). Furthermore, by loving our country we are willing her good, drawing our own selves into the work for her good and helping her to be true to herself. “So that in loving America we are embodying her original intentions — we are indeed being America at her best — and in doing so we are calling her to her best, to be focused on doing all she can to fulfill the great promise which God has called her in bringing her into existence and shepherding her through trials and tribulations all these and centuries — and now” (235).  

As Catholics, we have a lot to offer our country by drawing from our rich intellectual and spiritual heritage. Michael Krom, a philosopher at St. Vincent College, provides us with a great resource in his new book, Justice and Charity: An Introduction to Aquinas’s Moral, Economic, and Political Thought (Baker, 2020). In an age of confusion, Catholics can bring greater clarity in our national discourse on the nature of human life, virtue, and politics. “We live in a time of ideological conflicts, in which the citizens of the nations of the modern world seem incapable of agreeing upon even the most basic of moral, economic, or political principles. Civil discourse has been replaced with violent protest, and reasoned dialogue with character assassination” (2). As Catholics, we should be able to look above all of this, literally: “While the Church does not force us to reject political citizenship, she demands that we direct it to the heavenly, and we can do that by heeding her call to engage the world rather than conform to it. I wrote this book out of the conviction that those who want to heed the Church’s call to engage our culture need to look to the past” (ibid.).  

Dr. Krom shows us that St. Thomas Aquinas has much to teach us about living the good life, in pursuit of a genuine freedom and happiness, and that this should inform a Catholic approach to economics and politics. It is hard to work for virtue if you don’t know what virtue really is, and difficult to act justly toward others if you don’t understand the nature of duty. Aquinas can help us to judge the direction of our country, as “a government cannot be called ‘good’ unless it promotes just moral and economic relationships between its citizens” (121). This is precisely the purpose of government — to promote right order and peace. We can’t just dispense with politics because, “the fact that humans find their fulfillment in political community means that situating their own good with the good of the community as a whole is central to happiness” (125). We are not isolated individuals and can’t attain a good and complete life on our own.  

Our ultimate good, however, is God, not the political life. Everything — all of our choices, including economic and political ones — must be directed to our ultimate goal. There are not “two ends to human existence, the earthly and the heavenly … [T]here is only one end, the beatific vision” (162). In this way the Church informs our citizenship. Krom explains “how inadequate this human law is as a teacher in the virtues, for it is limited in scope to the prevention of those vices from which even the wicked can refrain, and thus leaves those who seek after perfect virtue to their own devices … [H]uman law is in need of a higher law to truly bring about a just community” (155). Unfortunately, we’re seeing that our society is no longer even trying to prevent serious vice. Catholics and all believers have an important role to play, because “the lack of religion in the citizenry leads it down the path of totalitarianism. It Is absolutely critical that a people maintain a strong commitment to a transcendent measure of the common good in order to protect the true flourishing of its members” (171). Krom’s important work on justice and charity can teach us how a Catholic can exercise a proper patriotism, a true love of country.