SPIRIT AND TRUTH
By Father Aaron Williams

It seems that more and more we are referencing time today by “before” or “after” COVID. One of the effects of the pandemic has been a tendency for families to request to forego the normal funeral Mass and to simply have an outdoor graveside service for their deceased loved ones. Usually this is done to avoid gathering a large crowd, and because it is outside and in open air. However, I fear that sometimes families are having graveside services in order to avoid the stress or expense that usually comes with planning a full funeral. In these situations, I usually like to counsel people that it is far less likely they will regret having a funeral for their deceased loved one, than they would regret not having one.

But we as Catholics do not believe in the necessity of funeral Masses simply because it seems like “the right thing to do.” The Catholic Funeral Mass, we believe, accomplishes a spiritual work, which is absent in a funeral outside a Mass, let alone a graveside service. (Perhaps it is important to mention that there is technically not a Catholic rite for a ‘graveside service.’ There is simply the rite of burial which is always done at a graveside whether a funeral Mass precedes it or not).

The secular world has started to call funerals “celebrations of life,” but this opposes the Catholic understanding of a funeral. When a Catholic goes to a funeral, we are not there because we need to celebrate a life lived. In death “life is changed, not ended,” we say in the funeral preface. A funeral which merely makes mention of a person’s earthly life denies our belief in the resurrection, and the very real need that the dead have of our prayers.

In the Second Book of Maccabees, we hear the story of Judas Maccabeus and his soldiers gathering the bodies of the those who had fallen in battle and offering prayers and sacrifices for them. This was done because Judas realized these fallen men had committed the sin of idolatry, which needed to be atoned. Afterwards, the sacred author records, “they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out … [and they] also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this [Judas] acted very well and honorably, taking account of the resurrection. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.” (2 Maccabees 12:42-44)
The fundamental purpose of the Catholic funeral is to pray for the dead, and the most efficacious prayer we can ever offer is the Holy Mass. Hence, there is no greater prayer for our dead loved ones than a funeral Mass. In doing so we fulfill both a spiritual and corporal work of mercy, by praying for and burying the dead.

All of the texts and prayers of the Catholic funeral point to this double reality: that the dead are in need of prayer and purification because of their sins; and that God is merciful and promises us the hope of resurrection unto eternal life. We come to the funeral, in the words of Father Paul Scalia (preaching at his father — Antonin Scalia’s funeral) “to lend our prayers to that perfecting, to that final work of God’s grace, in freeing [the dead] from every encumbrance of sin.”

The overall emotion of the funeral Mass is mercy, which is why even in the reformed liturgy the prescribed liturgical color for a funeral is violet or black. In the Dioceses of the U.S., white is given by indult as a third option “when pastorally appropriate.” It should be noted that in some cultures, particularly in some Asian cultures, white is the color of mourning.

The funeral Mass is not, as some call it, a “celebration of resurrection,” as we know that before being raised to the perfection of heaven, most Christians must undergo the spiritual purification that God offers to souls in purgatory. We do our deceased loved ones a great injustice by failing to pray for them.

Often, when planning funerals, we are filled with difficult emotions, and we want to forget the reality of death by distracting us with happier thoughts. But the truth is that death is a result of the fall — of the sin of our first parents, and our inherited sinfulness. The hope and joy of Christian death is that Christ can purify us with His grace and make us worthy of His presence forever. And we can lend our aid to this perfecting by our own works of prayer, fasting and almsgiving and most especially by our offering of the Holy Mass.

(Father Aaron Williams is parochial vicar at St. Patrick and St. Joseph Meridian.)

THINGS OLD AND NEW
By Ruth Powers

As Catholics we believe the Holy Spirit is guiding the church and that the teachings of the church develop with this inspiration. This belief, however, has led to some misunderstandings by non-Catholics (and a few Catholics) regarding the level of authority carried by a somewhat bewildering array of documents and pronouncements issuing from the Vatican under its authority to teach on faith and morals (magisterium).

Ordinarily, Catholics are expected to accept magisterial teachings without any need to delve into levels of authority. However, sometimes it is important to know, especially in times of controversy when some Catholic dissenters may try to dismiss teachings that are infallible while others either underestimate the authority of recent magisterial teachings or overestimate the authority of earlier ones. Non-Catholics may believe that we think every utterance of the pope comes directly from God.

The agent proposing the doctrine on faith or morals has some bearing on the level of authority of what is taught. These agents are the Pope, Ecumenical Councils, and the Congregation for the Doctrine of the Faith (whose teachings must be accepted by the Pope).

Let’s first consider papal documents. In order of descending authority, they are:
Ex cathedra statements — These statements are sometimes called extraordinary magisterium and are few and far between. They occur when a pope defines a document as the head of the church. These statements are explicitly stated to be infallible. An example is the dogma of the Assumption of Mary.

Infallible doctrine — These statements are sometimes called ordinary magisterium and occur when the pope affirms a previously taught doctrine as infallible.

Apostolic/Dogmatic/Papal Constitutions — This is the most solemn form of document issued by a pope. Ex cathedra statements and definitive teachings are generally issued in this form of document, as are legislative acts by the pope meant to make changes in Canon Law. Examples are Ex Corde Ecclesiae by St. John Paul II (rules governing Catholic Universities) and Pascite gregem Dei, issued by Pope Francis in December of 2021 which reformed parts of Canon Law dealing with investigation and penalties for certain offenses, especially child abuse.

Papal Bulls — So named because of the lead seals, or bulla, attached to them. These documents were used widely until the 19th century but not so much anymore. They affirm a wide variety of things, such as the excommunication of Henry VIII when he remarried after his divorce from Catherine of Aragon.

Papal Encyclicals – A pastoral letter addressed by the pope to the whole church. Encyclical letters generally address matters of faith or morals, encourage a particular commemoration or devotion, or deal with matters of church discipline which are to be universally observed.

Apostolic Letters — Letters written by a pope to a specific community or to address a specific need.

Apostolic Exhortation – Exhortations generally encourage some virtue or activity. They are frequently issued following a synod of bishops, in which case they are known as post-synodal apostolic exhortations. Exhortations do not define church doctrine and are not considered legislative. An example would be Amoris Laetitia, issued by Pope Francis after the Synod on the Family.

And finally, there are homilies, audiences and interviews, which carry the least weight of authority.

A term that has received much attention lately is moto proprio. This is not a document but rather refers to how a document was issued. When a pope issues a document moto proprio it means he does so of his own interest and signals that this is a matter of special importance to him. In the church, the pope is both an executive and a legislator, and if a document issued moto proprio, he acts in his legislative capacity. Legislative changes made by the pope overrule decisions made by other Vatican departments.

Another source of official church teachings are the documents of ecumenical councils, which are those councils made up of bishops from the whole church rather than from a specific region. Council documents, in descending order of authority, are dogmatic constitutions, decrees, declarations and pastoral constitutions. These apply to the entire church, whereas documents issued by regional councils apply only to the regions involved.

The third source of teaching is the Congregations for the Doctrine of the Faith. The material coming out of this Vatican office is varied. They can also issue discipline, sometimes with penalties, to clergy misconduct. Documents take the following forms, in descending order of importance: decrees, declarations, monita (“warnings”), responsa (answers to questions), explanations and press conferences.

The theological weight given to a particular document depends on the pope’s manner of acceptance. The greatest weight is given to decrees approved in modo specifico (in every part). The next level is formal acceptance (which is often used in disciplinary matters). Next is simply acceptance, and finally is the order that a document is published (least theological weight).

As you can see, not all materials released by the Vatican carry the same level of authority. A comment by a pope during a homily is not to be interpreted as having equal weight as an apostolic constitution or an encyclical, although secular media tends to treat them as such. Knowing what kind of a document contains a statement can help Catholics unpack its level of impact on the teachings of the church.

(Ruth Powers is the program coordinator for St. Mary Basilica Parish in Natchez.)

ThEOLOGY AT THE MOVIES
By James Tomek, Ph.D

Is “Jezebel,” a 1938 movie set in the 1850s South with Bette Davis, worth seeing from a theological view? Turner Classic Movies shows it regularly. The protagonist, Julie Marston, appears to have little in common with Jezebel, Elijah’s enemy, in the 800s BCE, seen in the Book of Kings. However, by comparing the two characters, we can arrive at a positive interpretation of the Deuteronomic moral code of the Bible. A review of the evil manipulative workings of Jezebel, and its connection with the Deuteronomic Covenant, will reveal her as an evil conscience influence on the mind of Julie, scheming to keep her man in an 1852 New Orleans business world, with the backdrop threat of Yellow Fever. Is there a deeper reading of the Deuteronomic code than just reward and punishment for being faithful, or not, to the Moses’ covenant? Does Julie have a perfect contrition?

Jezebel comes to Israel via King Omri, who succeeded Solomon and reestablished the Northern Kingdom’s power with Samaria as a base. He married his son Ahab to Jezebel, a Phoenician, who came with her pagan god Baal, along with the Phoenician ambition in commerce. Baal is a Canaanite god of rain that promises wealth and good crops, without imposing any ethical responsibilities. She and Ahab are central figures in the struggles with the major prophets of the era – Elijah and then Elisha. Elijah wins a fire battle against her prophets, ending a drought that he inflicted on the land. Jezebel’s overall power continually frightens Elijah. She and Ahab, in a murderous plot, take the land of Naboth for their vineyard. Jezebel writes secretive letters that eventually doom Naboth. She dies unrepentant and punished – her dead body eaten by dogs.

Julie Marston is a plantation owner in love with Preston “Pres” Dillard (Henry Fonda), a banker who persuades his New Orleans colleagues to invest in railroads and factories instead of the river economy and slave labor. Pres’s business dealings preoccupy his mind, causing him to neglect his love interest. To get his attention, Julie resorts, shockingly, to wearing a red dress, reserved for married women, at the annual Olympus Ball, instead of white, the mandatory color for unmarried women. She also tries to incite Pres’s jealousy by asking her former beau, Buck Cantrell (George Brent), to take her to the ball. Pres has a mean streak as he refuses to take Julie from the ball, punishing her, by keeping her shamefully on the dance floor, for refusing his request to wear white. He ends his relationship with Julie, going North on business, returning with a wife, Amy.

Julie, in a mixed-up state on how to win Pres back, does succeed in causing anger between her former beaus, who are opposites. Cantrell is a Southern gentleman, comfortable with the slave way of life and happy with an economic system that relies on slavery and the river trade. He accuses Pres Dillard, with his interests in railroads, factories, and non-slave labor, of being an abolitionist and traitor to the Southern way of life. Their disagreements carry over to the treatment of the Yellow Fever epidemic. The “Old South” conservatives prefer to think of the “plague” as passing, while the “New South” liberals, like Pres and Dr. Livingston, want to learn from the previous 1832 outbreak and clean the swamps and city streets.

Julie’s manipulations in having the men fight over her fail, as Buck, having insulted his rival’s “Yankee” wife, is killed in a duel by Pres’s brother Ted. Pres, himself, is bitten by a mosquito carrying the fever virus, while Julie’s Aunt Belle labels her a Jezebel – a person who has done evil in the sight of God. While not as maliciously evil as her Biblical counterpart, Julie is possessed by her scheming spirit.

The Jezebel of the Bible brings with her Baal and the false prophets or idols who allow her to justify her greed. What are the idols in Julie’s and our age? The “prophets” who praise profit would be one. Quick fixes instead of long run thinking. While the treatment of blacks in this film are a little outdated, the message of white condescension is still clear. Julie undergoes a conversion, as she will accompany and care for Pres at “Lazarus” Island, the doomed colony for fever victims. She convinces Pres’s wife of her husband’s love for her. The story ends with Julie in the cart of victims going to their sure death. However, she feels clean again.

In Deuteronomic history, from Moses down through Joshua, Judges, the Books of Samuel to the Book of Kings to the Babylonian exile of 585 BCE, one sees that faithfulness to Moses’ covenant is rewarded, while disobedience brings punishment. While this outcome is not always true, as we see in Job, there is a sense of peace brought on when one does the right thing covenant-wise. The prophet Micah aptly sums up the covenant – do right, love goodness and walk humbly with God.

Some film critics thought that Julie’s conversion was too sudden. Theologically, especially in the lament psalms, God’s grace arrives quickly and undeservedly. Take Psalm 22, for example, the one we read on Palm Sunday. The sufferer cries out “My God my God, why have you forsaken me?” Look at the sudden reversal of fortune from verses 21 to 22.

v19 But you O Lord do not be far away! O my help come quickly to my aid!
v20 Deliver my soul … from the power of the dog!
v21 Save me from the mouth of the lion!
v22 From the horns of the wild oxen you have rescued me.

Julie’s character is complex as she does not seem to know what she wants. She is a strong-willed woman in a patriarchal society. In an early scene, she is being fitted with a white dress that is wide and fluffy, giving her an impressive stature. When the dress makers lift the dress off, we see her very slim small body inside a cage that served to keep the dress wide. It takes a lot of work to go from appearance to reality. Julie does get real in her repentance and does stay true to the Deuteronomic code by doing good in the sight of the Lord. The reward is in the sacrament of penance itself.

(James Tomek is a retired language and literature professor at Delta State University who is currently a Lay Ecclesial Minister at Sacred Heart in Rosedale and also active in RCIA at Our Lady of Victories in Cleveland.)

Kneading Faith
By Fran Lavelle
We greet another new year in the shadow of the pandemic. The surge in Omicron cases is the latest setback to our return to a ministry of presence. While it may feel like we are never going to get out from under the endless battle against this virus, we have come a long way since the early days of COVID. The years of 2020 and 2021 have given all of us tremendous opportunities for growth, as well as shining moments of hope.

This past fall, I read the book Leading Causes of Life: Five Fundamentals to Change the Way You Live Your Life by Gary Gunderson and Larry M. Pray. The premise of the book is that we study the leading causes of death, but we do not give a similar treatment to the causes of life.

The five causes of life identified by the authors are connection, the breath of air on which our very lives depend; coherence, the idea that life makes sense; agency, the human capacity “to do;” blessing, as a form of gratitude and a conscious effort to pay it forward; and, hope, which is tied to that which we are most connected to.

As one reflects on these five causes it does not take long to recognize how the pandemic has impacted our ability to be connected, find coherence, apply agency, experience blessing and find our hope.

This book was written in 2009, long before we could even conceive of a pandemic. The leading five causes of life held immense value then. They are even more important today. It is not enough to know them; we must live them.

When you see or feel a cause of life is escaping you it is a call for action. Increasing connection, developing coherence, identifying agency, experiencing blessing and naming our hope is within us.

One of the take-aways from our time sheltering in place was recognizing the importance of productive, intentional, lifegiving service, not mere busyness. I was challenged to look at where I see the causes of life in my ministry and my daily living. Gratefully, I discovered that the causes of my life are alive and well-forgive the pun. Chief among the activities that are lifegiving is my current role in working with the Synod on Synodality for the diocese.

The Synod is animating all five causes of life. I had the opportunity to visit Christ the King parish in Southaven for their first of several sessions. It was a gift to watch the process unfold. I witnessed the signs of life blossoming before me. The room was a buzz with friendly conversation and connection. I witnessed coherence as members of the parish were prayerful in discerning the Holy Spirit’s call.

In their responses to the process, I heard their call for agency in naming the positive changes they can affect. Blessing was abundant in their response to the needs of the larger community for those who are struggling economically, physically or spiritually. I left the session with a great deal of hope that we have been changed for the better because we took the time to stop and listen, pray and share, and dream.

At the synod session break, I was approached by a young boy, about nine years of age. He politely asked me if he could get me anything to drink. I requested a cup of black coffee, which he delivered with great enthusiasm. We exchanged a few more words and he went back to his table.

Over the next few days, I could not stop thinking about the hospitality this thoughtful child showed to me, the joy in which he served, or the way he conducted himself. He seemed far too self-possessed for a boy his age-or was he? I am certain I will recall him as we continue to discern our path forward as church. He reminded me of what is truly at stake. This young boy is not the future of the church, he is, as Pope Francis would say, the church of the now.

Finding a way back to one another after two years of separation, political division and unspeakable loss is not an easy task. The promise in our future is not that it will be void of difficulty. The promise in our future is that we do not walk alone in the journey. God promised when two or three are gathered in his name he is with us. With that hope let us animate the causes of life in our communities. It is our great diversity that makes us One, Holy, Catholic and Apostolic.

(Fran Lavelle is the Director of Faith Formation for the Diocese of Jackson.)

GUEST COLUMN
By By Reba J. McMellon, M.S., LPC
Mental health awareness has almost become a buzz phrase. You hear it in in the Olympics, certainly in response to the pandemic, and “Hipsters” are all into it.

Being aware of one’s mental health is one thing. Doing something about it is another.

Have you ever been told, “Maybe you should go talk to somebody?” It’s a suggestion that can set you back on your heels. I was told this during a conversation and my first thought was, “I am talking to somebody, I’m talking to YOU.”

Having someone suggest you could benefit from counseling can be off-putting. However, counseling is a valuable service and most people would do well by giving it a shot. But where do you begin? How do you find a good counselor or psychologist? It’s not an easy subject to approach. The following are a few indications that professional counseling is warranted:
• If the problem has been bothersome for years and no matter whom you talk to it keeps coming back.
• If you suffer silently and feel embarrassed by emotional symptoms that are uncomfortable to discuss with people you know.
• You have a problem that is seriously interfering with your quality of life.
Research has repeatedly shown the number one factor that predicts positive outcome in counseling is the connection between counselor and client. You will know within the first three visits if the counseling relationship is working for you. Do not let guilt or vulnerability be a factor in maintaining a therapeutic relationship that is uncomfortable. Don’t fall into the “it must be me” trap.

If you like your physician, ask if they could provide a referral. Your minister or clergy should also have a list of counselors they would recommend. An even better way to find a counselor is to ask a friend who has been to counseling for a referral. Referrals can come from anyone you trust with good sense.

A second way to find a counselor to talk to is through your health insurance. Ask what providers they cover and about their credentials.

Ask the counselor a few questions. For instance, ask about his or her office hours. Ask about licensure, credentials and experience. What university did they attend? Tell them just a little something about your issue, and then ask what their approach to counseling is. Sometimes counselor’s will only answer these question in the first session, but be sure to ask them.

If you are steeped in a certain religion that is important to you, tell them this ahead of time and ask if this would pose any problem.

The things you should listen for are:
• Openness to answering your questions. This does not mean going into detail about your presenting problem, just openness to answering your questions and concerns.
• Does it feel like you can connect with this person? If they give you the “willies” on the phone, they are likely to give you the “willies” in person.
• Does it sound like they would welcome you as a client? Haughty or distant are not good signs.
Prices vary due to the level of education but not necessarily due to the quality of service. Again, your health insurance may be a help in in this area.

The most important point is that some people are truly wonderful matches and others have the credentials and training but lack the style or personality you need. Consider going outside your immediate geographical range, if necessary.

Try not to be derailed by the “stigma” of seeking professional counseling. Emotional healing and behavior change can lead to a healthier spiritual and physical life.

The healthiest people I know are the ones who have sense enough to want help, to seek it out and stick with it.

(Reba J. McMellon is a freelance writer, columnist and consultant. She lives in Jackson and can be reached at rebaj@bellsouth.net.)

IN EXILE
By Father Ron Rolheiser, OMI
No one is an island; indeed, no one is ever really alone. If you are a person of faith or even just someone with a highly attuned intuitive sense, you will know that there is no such thing as a truly private act, for good or bad. Everything we do, no matter how private, affects others. We aren’t isolated monads whose private thoughts and acts have no effect on anyone else. We know this, and not just from our faith. We know it intuitively by what we sense in our lives.

How do we sense what lies hidden in the privacy of other people’s lives? Conversely, how does what happens in the privacy of our own lives affect others?

We don’t have a metaphysics, a phenomenology, or a science through which we can tease this out explicitly. We just know it is true. What we do in the private recesses of our hearts and minds is in some ways sensed by others. Every religion worthy of the name teaches this, namely that we are all in some real, mystical, symbiotic communion with each other where ultimately nothing is truly private. This belief is shared by basically all the great world religions – Christianity, Hinduism, Buddhism, Islam, Taoism, and American and African Native religions. No religion allows for a private sin that does not affect the whole community.

This explains some of Jesus’ teachings. Jesus teaches that it’s not only our outward actions that help or hurt others; it’s also our innermost thoughts. For him, not only may we not do harm to someone we hate, we may not even think hateful thoughts about him in our private thoughts. Likewise, it not enough to discipline ourselves sexually so as to not commit adultery, we have to even discipline the erotic thoughts we have about others.

Why? What’s the harm in private thoughts? It is more than the danger that if we think certain bad thoughts about others, we will eventually act them out (true though this may be). What is at issue is something deeper, something contained explicitly in the Christian notion of the Body of Christ.

As Christians, we believe that we are all members of one living organism, the Body of Christ, and that our union with each there is more than metaphorical. It is real, as real as the physicality of a living body. We are not a corporation, but a living body, a living organism, where all parts affect all other parts. Hence, just as in a live body, healthy enzymes help bring health to the whole body, and infected and cancerous cells threaten the health of the whole body, so too inside the Body of Christ. What we do in private is still inside the body. Consequently, when we do virtuous things, even in private, like a healthy enzyme, we help strengthen the immune system within the whole body. Conversely, when we are unfaithful, when we are selfish, when we sin, no matter that this is only done in private, like an infected or cancerous cell, we are helping break down the immune system in the body. Both healthy enzymes and harmful cancer cells work in secret, below the surface.

This has important implications for our private lives. Simply put, nothing we think or do in private does not have an effect on others. Our private thoughts and actions, like healthy enzymes or infected cells, affect the health of the body, either strengthening or weakening its immune system. When we are faithful, we help bring health to the body; when we are unfaithful, we are an infected cell challenging the immune system within the body.

Whether we are faithful or unfaithful in private affects others, and this is not something that is abstract or mystical. For example, a spouse knows when his or her partner is unfaithful, irrespective of whether or not the affair is exposed. Moreover, the spouse knows this not just because there may be subtle betrayals of the infidelity in the other’s body language and behavior. No, she knows this at a gut level, inchoately, mystically, because in some dark inexplicable way she senses the betrayal as a strain on the health and integrity of their marriage. This may sound more metaphorical than real, but I invite you to check it out in life. We feel infidelity.

We know some things consciously and others unconsciously. We know certain things through observation and others intuitively. We know through our heads, our hearts, and our guts, and through all three of these faculties, sometimes (because inside of a body all parts affect each other) we know something because we sense it as either a tension or a comfort inside our soul. There are no private acts. Our private acts, like our public ones, are either bringing health or disease to the community.

I leave the last words to the poets: If you are here faithfully, you bring great blessing. (Parker Palmer) If you are here unfaithfully, you bring great harm. (Rumi)

(Oblate Father Ron Rolheiser is a theologian, teacher and award-winning author. He can be contacted through his website www.ronrolheiser.com.)