By Bishop Joseph R. Kopacz, D.D.
It is with great joy that we begin a formal Year of the Eucharist on this weekend, the Feast of Christ the King. As Catholics we have celebrated the Eucharist or offered the Holy Sacrifice of the Mass for nearly two millennia, always striving to see the extraordinary in what is central to our Christian lives of prayer and worship. At the center of the sacred obligation to keep holy the Lord’s day, the 3rd commandment, is the Lord Jesus himself, Christ our King, inviting us to draw life from the living fountain of God’s loving mercy.

Consider the conversation with the Samaritan woman at the well in St. John’s Gospel and may we also drink in the living words of the thirsting Lord. “If you recognized the gift of God and who it is asking you for something to drink, you would have asked Him and he would have given you living water.” (John 4:10)

The Lord was thirsting for her faith as He does for ours, for us to see with the eyes of faith the great gift of God poured out on the Cross and gathered now in the heavenly realms. Of course, the Samaritan woman was not yet “seeing” and wondered where was the Lord’s bucket to draw from the depth of Jacob’s well. But, by the end of the conversation she had become a disciple who spread the Good News of the living God throughout her village.

Like the two disciples on the road to Emmaus for whom the words of the Lord also burned in their hearts, she too would come also to recognize him in the Breaking of the Bread, the gift of the Eucharist. The Catechism of the Catholic Church (1324-27) states that, “the Eucharist is the ‘source and summit’ of the Christian life. The other sacraments, and indeed all church ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the church, namely Christ himself.”

The Word of God for this weekend’s feast of Christ the King exalts the crucified and risen one not only as the head of the church, but the Lord of all time and eternity. “Jesus Christ is the faithful witness, the firstborn of the dead and ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, who has made us into a kingdom, priests for his God and Father, to him glory and power forever and ever. Amen. ’I am the Alpha and the Omega,’ says the Lord God, ‘the one who is and who was, and who is to come, the almighty.’” (Rev. 1:5-8)

This eternal drama of God’s love for us is ever ancient and ever new. The church’s cycle of worship in the Mass throughout the liturgical year, is always a culmination and a new beginning, the Alpha and Omega, who renews and refreshes our vision through the forgiveness of our sins.

As we enter into our diocesan “Year of the Eucharist” may we experience the joy of the rediscovery of the gift that is always before us, the encounter that transformed the life of the Samaritan woman and all others who are counted among the disciples of the Lord. The exhortation at the end of each Mass: “Go and announce the Gospel of the Lord” is our responsibility and privilege. Or perhaps we could say, put aside the things of this world that distract us, like buckets, and live in the light of the Lord.

By Bishop Joseph R. Kopacz, D.D.

In 2022 the Catholic Church will mark the 50th anniversary of Respect Life Month in the United States, one year before the Supreme Court’s decision in Roe v. Wade that continues to cast a shadow over our land and consciences.
The roots for a more formal commemoration of respect for life in the modern world are found in the writings of the Second Vatican Council. Gaudium et Spes, the Pastoral Constitution of the Church in the Modern World, provided a Gospel rationale for what would emerge in the decades to follow as the principles of Catholic Social Teaching.

“While the Church helps the world and she receives much from the world, she has one object in view; the coming of God’s Kingdom and the salvation of the whole human race. As she pursues this appointed goal of bringing salvation to all, the church not only communicates the divine life to mankind but also in some measure reflects the light of that life over the whole world. She does this especially through her work of restoring and enhancing the dignity of the human person, of strengthening the fabric of human society, and enriching the daily activity of men and women with a deeper meaning and importance. The church believes that in this way she can make a great contribution toward bringing a greater humanity to the family of humankind and to its history.”

In this marvelous section from Gaudium et Spes that translates as joy and hope, we are inspired to keep our eyes on the goal of eternal life, but never aloof from the world where we work out our salvation.

The dignity of the human person, and the fabric of human society are part and parcel of the Kingdom of God and the mission of the church. This is ardently stated in the opening lines of Gaudium et Spes. “The joys and the hopes, the griefs and the anxieties of the men and women of this age, especially those who are poor or in any way are afflicted are the joys and the hopes, the griefs and the anxieties of the followers of Christ.”

Catholic Social Teaching builds upon this vision of human life, daily activity and our ultimate destiny with the principles of solidarity and the common good that promote family life, gainful employment, along with the essentials for dignified living: food, water, health care, education, housing and safety, in the context of sustainability for God’s creation.

St. Joseph as previously reflected upon is an exemplary model of one who accepts the lives of mother and child. Let us return to St. Joseph and the Holy Family to understand the some of the struggles that plague the human family today and are in need of redemption.

From the outset his “Yes” to God’s will and the gift of life was beset with trouble. A taxing journey was undertaken from northern Israel to Bethlehem in the south with Mary about to give birth with every bounce along the way atop a beast of burden. The disheartening lack of lodging awaited them.

Yet, their resiliency became apparent in their utilization of the stable to bring the Son of God to the light of day. We are not even certain if they had the time to register in the census decreed by Caesar Augustus, because after a brief respite they were on the run to avoid the murderous venom of King Herod. The sacred scriptures tell us that Joseph and Mary with their newborn spent two years in Egypt before they could return to their beloved homeland and begin to build a life of stability in Nazareth for the only begotten Son of God.

Their early years together offer us direction for our Catholic faith and modern world. As a married couple they had a deep trust and respect for each other, a solid foundation to overcome hardship and hate. They had a living faith in their loving God, evident in their capacity to follow the promptings of their better angles to accept God’s will, one another, and the urgency of the moment. Yet, with all of their personal and relational strengths, in their vulnerability they had to rely on some in Egypt who welcomed the stranger and gave them a foothold for survival.

There are a whole host of people on the move in our world today for reasons that parallel those of the Holy Family. Migrants, immigrants and refugees are often stripped of everything except for the clothes on their back. Many have demonstrated remarkable resiliency and have survived. But in their vulnerability, there is always the need for Good Samaritans to accompany them and get them back on their feet.

Extending the reality of vulnerability, we give thanks during this month’s respect life commemoration to all who accompany and serve those who are on the brink of folding. The reasons can be legion, but the goal is the restoration of human dignity, the strengthening of the fabric of human society, and building a more humane world. This is the mindset that is befitting of disciples of the Lord Jesus in service of all of God’s children.

By Bishop Joseph R. Kopacz, D.D.
The fundamental truth of our faith in Jesus Christ was proclaimed in last Sunday’s first reading with the creation story from Genesis, so fitting to begin Respect Life Month in the Catholic Church throughout the United States.

From the encyclical Evangelii Vitae (The Gospel of Life) of St. John Paul II we read that God made the human person with the capacity to love and reason, and to live in relationship with the Creator. The human person, male and female, bears an indelible imprint of God, made in God’s image and likeness, the foundation of all human dignity. However, the struggle to elevate the dignity of human life over and against a culture of death, decried in Evangelii Vitae, requires courage and compassion, perseverance and encouragement. To proclaim Jesus is to proclaim life itself.

Evangelii Vitae encourages a spirit of mission because gratitude and joy at the incomparable dignity of the human person impel us to bring the Gospel of life to the hearts of all people and make it penetrate every part of society. We are therefore called to reverence and love every human person, loving our neighbors as ourselves. It is our privilege and responsibility to care for and protect human life, especially the lives of the most vulnerable among us.

At the outset of Respect Life Month we rightly direct our gaze to the foundation of life, the wellbeing of the unborn. During this year of St. Joseph, Pope Francis has brought the beloved patron of the Universal Church to the forefront as a model for righteous living. In his splendid pastoral letter, Patris Corde, (With a Father’s Heart) we hear the pope’s encouragement. Each of us can find in him “an intercessor, a support and a guide in times of trouble.” (PC, Intro)

Joseph shows us how to say “yes” to life, despite our own fears, frailties and weaknesses. For it is Joseph who was chosen by God to guide the beginnings of the history of redemption. He was the true ‘miracle’ by which God saves the child and his mother.” (PC 5) The infant Christ “came into our world in a state of great vulnerability. He needed to be defended, protected, cared for and raised by Joseph.” (PC 5)

The humble and often hidden carpenter of Nazareth accompanied Mary in her pregnancy, assisted at the birth of the Messiah in a stable, presented Jesus in the Temple, fled with his family far from their homeland to protect them, and lovingly raised Jesus as his own son in the years to come. May we, too, be miracles in the lives of those who are most in need, especially at the beginning and end of life.

Dear St. Joseph, you who were “able to turn a problem into a possibility by trusting always in divine providence” (PC 5), help us to imitate your faithful trust and courage.”

Prayer, outreach in ministry, and advocacy on behalf of mothers and their unborn children is not only the work of the church. For example, our diocese has had a strong partnership with the State of Mississippi through our Born Free, New Beginnings program for nearly 30 years.

Catholic Charities is the guardian of this ministry which is snugly housed at the former Norbertine Priory. The promotion of life, justice and peace is well grounded in our Catholic Social teachings, but this world-view is embraced by many who belong to other faith traditions, or by those with no religious ties. Respect Life Month serves to highlight the labor of love that occurs on behalf of the unborn throughout the year.

Advocacy on behalf of the unborn will occur at the highest judicial level on Dec. 1, less than two months out, when our State’s Attorney General, Lynn Fitch, will argue the case of Dobbs v. Jackson Women’s Health Organization before the Supreme Court. It is commonly referred to as the fetal heartbeat bill that could have landmark consequences. It is a substantial document, but one that is largely readable.

Grounded in our nation’s legal tradition and rule of law it fundamentally seeks to overturn Roe v. Wade and Casey v. Planned Parenthood and return this life issue back to the 50 states. “The Court should hold that the Act (Bill) is constitutional because it satisfies rational basis review.” Or, it is reasonable because it seeks to provide greater protection for the unborn, and authentic concern for women, and to restore integrity to the medical profession whose fundamental standard is to do no harm.

The fetal heartbeat bill is a serious step to advance protection for the unborn. Underlying all of its rationale is a profound respect for life, from the outset to the end. This vision of human life requires an ongoing conversion toward all that is true, good and beautiful about God’s creation, most notably, all of us created in the divine image. We all have had and will have our St. Joseph moments compelling us to dig deeper to discern, decide and act on behalf of life. We give thanks to all who labor on behalf of the unborn and their mothers, and for all who labor on behalf of human dignity throughout life, seeking greater justice and peace at every step on the journey.

Por Obispo Joseph R. Kopacz, D.D.
La verdad fundamental de nuestra fe en Jesucristo fue proclamada en la primera lectura del domingo pasado con la historia de la creación del Génesis, muy apropiado para comenzar el Mes de Respeto a la Vida en la Iglesia Católica en los Estados Unidos.

En la encíclica Evangelii Vitae (El Evangelio de la Vida) de San Juan Pablo II leemos que Dios hizo al hombre con la capacidad de amar, razonar y vivir en relación con el Creador. La persona humana, hombre y mujer, lleva una huella indeleble de Dios, hecha a imagen y semejanza de Dios, fundamento de toda dignidad humana. Sin embargo, la lucha por elevar la dignidad de la vida humana por encima y en contra de una cultura de muerte, denunciada en Evangelii Vitae, requiere coraje y compasión, perseverancia y aliento. Proclamar a Jesús es proclamar la vida misma.

Evangelii Vitae anima el espíritu de misión porque la gratitud y la regocijo por la incomparable dignidad de la persona humana nos impulsan a llevar el Evangelio de la vida al corazón de todas las personas y hacer que penetre en todos los ámbitos de la sociedad. Por lo tanto, estamos llamados a reverenciar y amar a toda persona humana, amando a nuestro prójimo como a nosotros mismos. Es nuestro privilegio y responsabilidad cuidar y proteger la vida humana, especialmente la vida de los más vulnerables de entre nosotros.
Al comienzo del Mes de Respeto a la Vida, dirigimos correctamente nuestra mirada a la base de la vida, el bienestar de los no nacidos. Durante este año el Papa Francisco ha llevado a San José, amado patrón de la Iglesia Universal, a la vanguardia como el modelo para una vida recta. En su espléndida carta pastoral, Patris Corde, (Con Corazón de Padre) escuchamos el aliento del Papa. Cada uno de nosotros puede encontrar en él “un intercesor, un apoyo y un guía en tiempos de dificultades.” (–PC, Intro.)

Jose nos muestra cómo decir “sí” a la vida, a pesar de nuestros propios miedos, fragilidades y debilidades. Porque es José quien fue elegido por Dios para guiar los comienzos de la historia de la redención. Él fue el verdadero ‘milagro’ por el cual Dios salva al niño y a su madre.” (–PC, 5) El niño Cristo “vino a nuestro mundo en un estado de gran vulnerabilidad. Necesitaba ser defendido, protegido, cuidado y criado por Joseph.” (–PC, 5)

El humilde y a menudo oculto carpintero de Nazaret acompañó a María en su embarazo, asistió al nacimiento del Mesías en un establo, presentó a Jesús en el templo, huyó con su familia lejos de su tierra natal para protegerlos y crió a Jesús con amor como si fuera hijo suyo. Permita Dios que nosotros también seamos milagros en la vida de los más necesitados, especialmente al principio y final de la vida.

Querido San José, tú que supiste “convertir un problema en posibilidad confiando siempre en la divina providencia” – PC, 5 ayúdanos a imitar tu fiel confianza y valor.

La oración, el ministerio y su alcance y la defensa en nombre de las madres y sus hijos no nacidos no son solo el trabajo de la iglesia. Por ejemplo, nuestra diócesis ha tenido una fuerte asociación con el estado de Mississippi a través de nuestro programa Born Free, New Beginnings (Nacido Libre, Nuevo Comienzo) durante casi 30 años.

Caridades Católicas es el guardián de este ministerio que se encuentra cómodamente ubicado en el antiguo Priorato Norbertino. La promoción de la vida, la justicia y la paz está bien fundamentada en nuestras Enseñanzas Sociales Católicas; pero esta visión del mundo es adoptada además por muchos que pertenecen a otras tradiciones religiosas o por muchos que no tienen vínculos religiosos. El Mes del Respeto a la Vida sirve para resaltar la labor de amor, que ocurre durante todo el año, en nombre de los no nacidos.

La defensa a favor de los no nacidos ocurrirá al más alto nivel judicial en menos de dos meses, el próximo primero de diciembre, cuando la fiscal general de nuestro estado, Lynn Fitch, argumente el caso de Dobbs vs Jackson Women’s Health Organization ante la Corte Suprema de los Estados Unidos (SCOTUS). A este proyecto de ley se lo conoce comúnmente como la ley del latido del corazón fetal y que podría tener consecuencias históricas. Es un documento sustancial, pero muy legible.

Basado en la tradición legal y el estado de derecho de nuestra nación, este proyecto to ley busca fundamentalmente revocar Roe vs Wade y Casey vs Planned Parenthood y devolver este asunto de vida a todos los 50 estados. “El Tribunal debe sostener que la Ley (Proyecto de Ley) es constitucional porque satisface una revisión de base racional,” o que es razonable porque busca ofrecer una mayor protección para los no nacidos y una preocupación auténtica por las mujeres, y restaurar la integridad de la profesión médica, cuyo estándar fundamental es no causar daño.

El proyecto de ley del latido del corazón fetal es un paso importante para promover la protección del feto. Detrás de todos sus fundamentos se encuentra un profundo respeto por la vida, desde el principio hasta el final. Esta visión de la vida humana requiere una conversión continua hacia todo lo que es verdadero, bueno y hermoso acerca de la creación de Dios, sobre todo, todos nosotros creados a la imagen divina.

Todos hemos tenido y tendremos nuestros momentos de San José que nos obligan a profundizar para poder discernir, decidir y actuar en nombre de la vida. Damos gracias a todos los que trabajan en nombre de los no nacidos y sus madres. Y damos gracias a todos los que trabajan en nombre de la dignidad humana a lo largo de la vida, buscando una mayor justicia y paz en cada paso del camino.

By Bishop Joseph R. Kopacz, D.D.
During the time that the Diocese of Jackson was preparing to introduce Sister Thea Bowman’s Cause for Canonization in 2018 I discovered that she had done her doctoral dissertation at Catholic University, Washington, D.C. on St. Thomas More’s final masterpiece while imprisoned in the Tower of London for 15 months prior to his execution.

There are more than a few blessings in this discovery, and one in particular is to celebrate the universality of the Catholic Church. A preeminent Englishman of the 16th century, who had reached the heights of the legal and political professions of his time before becoming a saint and martyr, captured the imagination of a 20th century Servant of God, Sister Thea Bowman.

In the previous edition of Mississippi Catholic we featured Sister Thea’s Cause through the lens of the documentary film that is in the making with a Fall, 2022 release. In this column I present the lens of her doctoral dissertation to feature her scholarship that permeated her charismatic and prophetic voice.

What is the bond that linked these two disciples of the Lord Jesus from over a span of 400-500 years? The English barrister died in 1535 and the Religious Sister was born in 1937. Some historical background is needed to set the stage.

Thomas More was a confidant and favored companion of Henry VIII until he refused to take the Oath of Allegiance to the King who was declaring himself as the head of the Catholic Church in England. His refusal earned him lodging in the Tower of London for 15 months, but his imprisonment was not time wasted.

In the Spring and Summer of 1534 while he waited in the Tower for formal trial and sentencing More began the writing of A Dialogue of Comfort Against Tribulation. He wrote A Dialogue to stir and prepare the minds of Englishmen to withstand courageously and not to shrink at the imminent and open persecution which he foresaw and immediately followed, against the unity of the church and the Catholic faith.

When Thomas More was in the Tower of London monasteries were still intact, Catholic Churchman were still held in honor, and wholesale persecution had not yet begun. More however knew Henry VIII better than most men did. He also knew the political world with its grappling for power and wealth, and he foresaw what was to come. His formal trial, condemnation and sentencing on July 1, 1535, provided the public forum to state that the issue that concerned him was the king’s undermining of papal authority. On July 5 he wrote his last letter to his daughter, Margaret. On July 6 he was beheaded, not because he was being forced to give up his faith in Jesus Christ, but because this faith was inextricably implanted in the Catholic Church.

More died in physical poverty and worldly disgrace. In A Dialogue of Comfort Against Tribulation he left his last testament and the final legacy of his wisdom. Following the example of Jesus at the Last Supper when he consoled his apostles in anticipation of the tribulation to follow with his crucifixion, this intrepid martyr understood the power of words as a lasting legacy when coupled with witness.

Sister Thea removed from the shelves of academia A Dialogue of Comfort Against Tribulation in order to breathe new life into a masterpiece, whose pages still reach out to us, urging enduring solutions to perennially recurring human problems, she stated at the conclusion of her thesis in 1972.

She entitled her scholarly work, “The Relationship of Pathos and Style in A Dialogue of Comfort Against Tribulation: A Rhetorical Study.” This became her successful doctoral project to elevate pathos into the realms of logos and ethos.

She contended: “More’s attempt to reach the needs of his audience, to reach their hearts as well as their minds, to fire their imaginations with images of Christ’s suffering, yelping devils, damned souls, or the protective care of God, and to delight them so as to make them more receptive of his message, is conscious and deliberate. Pathos, the endeavor to stir the emotions of his hearers, in large measure determines the distinctive character of A Dialogue.”

She further elaborated: “He graphically juxtaposes good and evil, pleasure and pain, life and death. He compares temporal joys and sorrows with those that are eternal. He dwells on the cruelty of the monarch, the folly of worldly vanity, the shame of disloyalty, the fear of hell, the hope of salvation, and above all the love of a suffering Christ, and a provident God. He offers a choice between fidelity to God and the loss of temporal goods, and submission to the king at the risk of eternal salvation.”

Thomas More, saint and martyr, and Sister Thea Bowman, Servant of God and prophet for our time, both had a deep love for learning. Both placed their scholarship in service to their brothers and sisters while witnessing to the eternal love of the Lord Jesus. Both offered comfort and encouragement to overcome tribulation, and in their brightest and darkest hours they did not falter. Both lived until they died, and then went home like a shooting star. They are part of that Cloud of Witnesses who teach and inspire in every generation within the Catholic Church, and far beyond its visible structures.