Category Archives: Columnists

Our lives are labor of love in God

Posted on by
Reply

By Bishop Joseph R. Kopacz, D.D.
After God set the world in motion through the work of creation, he fashioned man and woman from the dust of the earth in the divine image and likeness and entrusted them with the task of developing this grand handiwork. Then and now, God intends that we not lose sight of his divine presence when we apply our talents to building a world that gives glory to the creator, dignity to human life everywhere and a profound awe for the beauty of our planet. For further motivation and inspiration, we, as disciples of the Son of God, recall the words of sacred scripture that proclaim, “for in him all things were created, in heaven and on earth, visible and invisible … all things were created through him and for him. (Colossians 1:15-17) Through faith we know that love is our origin, love is our constant calling and love is our fulfillment in heaven.

We also know that for as long as we live there is much to be done. Perhaps this Labor Day more than ever reminds us that throughout our lives the work of building and rebuilding is constant.

Bishop Joseph R. Kopacz

Recall the sobering yet hopeful words from St. Paul’s letter to the Romans. “We know that the whole creation has been groaning with labor pains together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons and daughters, the redemption of our bodies.” (Romans 8:19-23)

Are we ever groaning these days, as the pandemic grinds on in many corners of our society and world, whether it be over our children, academically and developmentally, or the loss of life and the suffering that ensues. Considerable rebuilding will be necessary.
Blessed Mother Teresa understood well the lifetime task of building a religious community to serve the dire needs of the present moment, and to endure for generations to come in a world where there are no guarantees. In a poem attributed to her entitled, “Anyway” she mused, “What you spend years creating, others could destroy overnight. Create anyway.”
Clearly, what she is saying is that when necessary, rebuild and create something better. We can apply her wisdom to the destructive drives inherent in humanity or to the overwhelming power of nature. It seems that wherever we turn, too many are caught between a rock and a hard place, Scylla and Charybdis, the rocky shoals or the churning whirlpool.

On the one hand, there is the destructive power of nature in the virus silently stalking, in raging fires, in howling hurricanes, in unforeseen flooding or in heaving earthquakes. On the other hand, destruction boils over from the abyss of human nature, alienated from our loving creator, in acts of violence, terrorism and war. What once was, is no more and people are pressed to choose. Look ahead and rebuild in one form or another or look backward and wallow in inertia. The Book of Ecclesiastes reminds us that in the cycle of living, “there is a time to break down, and a time to build up.” (3:3) As God’s children we want to be busy about living.

This weekend is the 20th anniversary of 9/11 that obliterated many lives, destroyed iconic structures, wreaked havoc upon our nation’s psyche, and unleashed a 20-year war whose official ending is still spilling blood. Indeed, all of creation groans. Yet, this crisis immediately revealed the goodness and courage of first responders and many others who put aside concern for self in the hope of rescuing their neighbor and the stranger. It took 14 years for the majestic One World Center to be built on the spot of the Twin Towers that were destroyed. It will take a lifetime or more for those who directly experienced this horror to heal. We pray that the work of reconciliation will never cease.

The Son of God, the one through whom and for whom all creation came to be, revealed life’s inevitable vulnerability on Calvary. Yet, on Easter Sunday the dawn from on high broke upon us and we who walk in the shadow of death, now walk by faith and labor with a purpose everyday of our lives, because Christ lives.

In the big questions about our lives and in our daily and familiar tasks, may we know that in God our lives are a labor of love, whether we are building something new with great confidence, or rebuilding in the face of loss. In the prologue of St. John, we know whence the power comes to regain our footing and our hope. “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God, all things were made through him. In him was life, and the life was the light for all. The light shines in the darkness, and the darkness has not overcome it.”

Called by Name

Posted on by
Reply

A priest once told me that Vocation ministry is like watching a tree grow minute by minute; you don’t see immediate results, but that doesn’t mean the growth isn’t happening. That priest was Fr. Mark Shoffner, and he told me that just a couple of weeks ago!

Father Nick Adam
Father Nick Adam

I appreciated that agricultural analogy very much and have been reflecting on it ever since because it mirrors my experience as I look back on the last year of vocation promotion. We just sent out our new poster to parishes and schools in the diocese featuring the faces of our six seminarians, and while there are no new additions this year, there has certainly been growth in our program. I have been so appreciative of the prayers and support of people that I run into across the diocese who know what we are doing and are offering their support in whatever way they can. I look forward to reaching out in new ways in the coming weeks and months to these stakeholders. The awareness of our need for good men from our soil and the excitement that is building among our people is palpable, and I know that growth, though sometimes silent, is occurring.

We also do have our first candidate for women’s religious life from our diocese in quite some time entering formation right now! Ms. Kathleen McMullin has just departed to begin her formation with the Sisters of St. Francis of the Martyr St. George in Alton, Illinois. The mission of this order is to “make the merciful love of Christ visible.” They do this through working in healthcare and education across the world. Kathleen continues to be a great light in our diocese even though she is now a few hours away. Bishop Kopacz and I were honored to attend a “going-away” party hosted by some friends of the McMullins in the Jackson area, and it was really inspiring to see how much love and support she has as she witnesses to the call of Christ to religious life.

Please continue to pray for vocations and also encourage people who you believe may have a call. Don’t be afraid to tell them that you see gifts in them that could serve the Church well. You’d be surprised how many young people have never been encouraged to think about priesthood or religious life and therefore have never believed they were capable of it. I also remind you to please come to our 2nd Annual Homegrown Harvest Festival on October 2nd at St. Paul’s in Flowood. This event will bring together vocation supporters from across the diocese for a night of music, food and fun with our seminarians! You can buy your tickets or sponsor the event by going to one.bidpal.net/homegrownharvest2021. I appreciate your consideration as we want to give as many excellent resources as possible to our future priests and religious.

Kathleen McMullin
RIDGELAND – Father Nick Adam gives Kathleen McMullin a blessing at her farewell party on Saturday, Aug. 21. McMullin departed the diocese to begin her formation with the Sisters of St. Francis of the Martyr St. George in Alton, Illinois. (Photo courtesy of Father Nick Adam)

Different ways of being spiritual but not religious

Posted on by
Reply

IN EXILE
By Father Ron Rolheiser, OMI
Nothing so much approximates the language of God as does silence. Meister Eckhart said that.

Among other things, he is affirming that there is some deep inner work that can only be done in silence, alone, in private.

He’s right of course, but there’s another side to this. While there is some deep inner work that can only be done in silence, there is also some deep, critical, soul work that can only be done with others, in relationship, in family, in church and in society. Silence can be a privileged avenue to depth of soul. It can also be dangerous. Ted Kaczynski, the unabomber, lived in silence, alone; as have many other deeply disturbed individuals. Mental health professionals tell us that we need interaction with other people to keep us sane. Social interaction grounds us, balances us, and anchors our sanity. I look at some of our young people today who are interacting with others (in person and through social media) every hour of their waking lives and worry for their depth, though not for their sanity.

We need each other. Jean-Paul Sartre once famously stated, “hell is the other person.” He couldn’t be more misguided. In the end, the other is heaven, the salvation for which we are ultimately destined. Utter aloneness is hell. Moreover, this malevolent aloneness can sneak up on you wearing the best altruistic and religious disguises.

Here’s an example: I grew up in a very close-knit family in a small rural community where family, neighbor, parish and being with others meant everything, where everything was shared and you were rarely alone. I feared being alone, avoided it, and was only comfortable when I was with others.

Immediately after high school, I joined a religious order, the Oblates of Mary Immaculate, and for the next eight years lived in a large community where, again, most everything was shared and one was seldom alone. As I approached final vows and permanent commitment to religious life and priesthood, what I feared most was the vow of celibacy, the loneliness it would bring. No wife, no children, no family; the isolation of a celibate life.

Father Ron Rolheiser, OMI

Things turned out very differently. Celibacy has had its cost, admittedly; and admittedly it is not the normal life God intended for everyone. However, the loneliness I feared (but for brief moments) seldom ensued – the opposite. I found my life overly full of relationships, interaction with others, flat-out busyness, daily pressures and commitments that took up virtually every waking hour. Rather than feeling lonely, I found myself almost habitually longing for solitude, for quiet, to be alone; and I grew quite comfortable with being alone. Too comfortable in fact.

For most of the years of my priesthood, I have lived in large religious communities and they, like any family, have their demands. However, when I became president of a School of Theology, I was assigned to live in a house designated for the president and for a period of time lived alone. At first, I found it a bit disorienting, never having lived alone before; but after a while it grew on me. I really liked it. No responsibilities at home to anyone but myself.

Soon enough though, I perceived its dangers. After one year I ended the arrangement. One of the dangers of living alone and one of the dangers of celibacy, even if you are living faithfully, is that you don’t have others to call you out daily and put every kind of demand on you. You get to call your own shots and can avoid much of what Dorothy Day called “the asceticism of living inside a family.” When you live alone, you can too easily plan and live life on your own terms, cherry-picking those parts of family and community that benefit you and avoiding the difficult parts.

There are certain things that begin as virtues then easily turn into a vice. Busyness is an example. You sacrifice being with your family in order to support them by your work and that keeps you from many of its activities. Initially, this is a sacrifice – eventually, it’s an escape, an inbuilt dispensation from having to deal with certain issues inside family life. Vowed celibacy and priesthood court that same danger.

We all know the expression, ‘I am spiritual but not religious’ (which we apply to people who are open to dealing with God but not open to dealing with church). However, we struggle with this in more ways than we might think. At least I do. As a vowed, celibate priest, ‘I can be spiritual but not religious’ in that, for the highest of reasons, I can avoid much of the daily asceticism demanded of someone living in a family. However, this is a danger for all of us, celibate or married. When, for every kind of good reason we can cherry-pick those parts of family and community we like and avoid those parts we find difficult, we are spiritual but not religious.

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

The art of listening: the two-sentence rule

Posted on by
Reply

GUEST COLUMN
By Reba J. McMellon, M.S., LPC
A wise man is silent till the right time comes, but a boasting fool ignores the proper time. Ecclesiastes: 20:6

Have you ever walked away from a conversation feeling ignored or brushed aside? It usually happens when we tell someone something about ourselves that is either exciting, sad or upsetting. You share something big only to find yourself on a completely different subject about the other person moments later. Have you ever wondered how or why this happens?

Reba J. McMellon, M.S.,LPC

It’s happens when information you are sharing triggers a thought in the listener about themselves. That is normal enough and even to be expected. However, it can prevent opportunities to truly listen to one another. Immediately changing the subject is an ineffective form of communication.

In training to be a counselor, I was taught listening skills. There are entire textbooks devoted to listening skills. I doubt any of us would want to ‘listen’ to all that. I think it can be reduced to what I refer to as: the two-sentence rule.

• When somebody shares something about themselves, ask at least two sentences that has to do with what they just said. Ask them before moving on to what that reminds you of – namely, yourself. Try asking questions beginning with who, what, where, when or how; but never why. For example: When did it start? How did it go? Who else was there? What got you interested in that? Or, where were you? Those are called open ended questions.

• Starting a sentence with ‘why’ puts the other person on the defensive. Most of us don’t know why it happened, why it made us so upset or excited or sad. ‘Why’ often shuts down the conversation.

• Remember, a conversation is a dialogue, not a monologue. When people interrupt too quickly with, “Well I…” – the subject is about to shift. A conversation is an exchange of thoughts, feelings, or ideas between two or more people – a two-way street.

• The two-sentence rule is easy to remember and a good way to catch yourself. Any more than two sentences could seem like probing. Any less than two sentences could seem uninterested. Pay attention to how many times you start a sentence with, “Well, I …” If a horn honked every time you start a sentence with “I,” would it sound like a car alarm was going off? I … I … I … I

• If you don’t care to listen, don’t ask the person a question.

The two-sentence rule is not meant to be complicated or rigid. In fact, you can skip the two-sentence rule if you check your mindfulness. Check and see if you are listening and genuinely care. If so, slow down thoughts of yourself enough to be mindful of the other person, at least for two sentences.

Wonder who, what, where or how they are feeling, when they come away from a conversation with you. We can all learn more from truly listening rather than simply hearing.

(Reba J. McMellon, M.S. is a licensed professional counselor with 35 years of experience. She worked in the field of child sexual abuse and adult survivors of sexual abuse for over 25 years. She continues to work as a mental health consultant, public speaker and freelance writer in Jackson, Mississippi. Reba can be reached at rebaj@bellsouth.net.)

A ‘twisties’ take over?

Posted on by

From the hermitage
By sister alies therese
Must say I am grateful that my prayers do not take as much time to reach the ear of God as the post takes to travel from Jackson to my hermitage less than two hours away! Somehow even the post has been attacked by ‘the twisties.’
I read plenty this summer and was filled with great excitement, mystery, several sides of politics, spiritual action and joy. I also spent time drafting short stories – my favorite format. For recreation I took in some Olympics (both). The sheer determination, perseverance and desire of athletes outweighed any gold, silver or bronze medal.

The bravery of Simone Biles, a Black Catholic, to come forth despite ‘the twisties’ was impressive and showed real Olympic gold, despite her bronze. She and others admitted the truth (i.e., human with limitations) and reminded me that expectations of others can also be set aside in favor of a deeper truth.

Sister alies therese

I re-read, The Fifth Agreement by Don Miguel Ruiz and Don José Ruiz. At the end of the second chapter, they state: “What is real we cannot change, and it doesn’t matter what we believe.” Quite powerful, especially with the political and church discourses currently in flow. They explained it this way: “The truth does not need you to believe it; the truth simply is, and it survives whether you believe it or not. Lies need you to believe them. If you don’t believe lies, they don’t survive your skepticism, and they simply disappear.” (page 99)

With ‘the twisties’ a gymnast cannot tell up from down. Other than being in the air, there is no truth for them and that causes the danger. Body, mind and soul are muddled and no matter where the athlete thinks is up … it may not be so.

September is a glorious month, on the edge of summer and fall, contributing to weather changes. Each season, though not always as dramatic in one place as in another, was set to help us, to nourish us, to provide for all of Creation. We can see the drastic interruption of seasons both by the long-term picture of normal global development, and the constant contribution to climate change by our (my) unwillingness to cut back, change plans, see the truth, and stop calling it something else. The twisties prevail.

A U.N. report gives us a ‘red card’ for irresponsible, unsafe behavior. Normal global development is well authenticated over millions of years … once we were under ice, a volcano sits deep under Jackson Stadium, and various aspects of nature seemed to disappear of their own accord. Today, however, we are also aware that portions of God’s marvelous Creation are exterminated, eliminated, and endangered because of our (my) failure to look at the truth and act. COVID asks us (me) to move from ‘me’ to ‘we.’ If vaccinations are necessary to protect others, get one. If masks are helpful to mitigate symptoms and decrease the power of the virus, wear one. No brainer. Do not let ‘the twisties’ get you.
Part of the dilemma might be – how do I know the truth? How do I find out? One way, not unlike our gymnastic friends … is to step away from all our flying about, sit quietly and consider.

Pray. There are plentiful definitions of prayer in the Catechism and Compendium. As the gymnasts want to freely fly in the air all the time; we want to always pray and act for the common good. Like this definition in the Compendium:
“576. Praying is always possible because the time of the Christian is the time of the risen Christ who remains ‘with you always.’ (Matthew 28:20)

Prayer and Christian life are therefore inseparable: ‘It is possible to offer frequent and fervent prayer even at the marketplace or strolling alone. It is possible also in your place of business, while buying or selling, or even while cooking.’ St. John Chrysostom.”

The truth is unmasked by the actual things we do, think or say. With God’s help, we can work our way out of a twistie if we find ourselves entrapped. Others might choose to complain and create spinning stories that unfortunately affect more people than we would like to believe. What was once just an idea over a cold drink became something with legs that ran downhill, full of twisties. And people died. (Consider January 6, 2021.)

Do we use the phrase ‘practicing our faith’ with ease? Does it need more attention? Ask a gymnast or any athlete (or musician), what ‘practicing’ means. And what is the cost? If you run into ‘the twisties’ step back, breathe and pray. It is indeed the ‘truth’ that sets us free.

(Sister alies therese is a canonically vowed hermit with days formed around prayer and writing.)

Debemos conocer y decir el nombre de Ana María de Velasco

Posted on by
Reply

Por Shannen Dee Williams

El reciente documental del New York Times sobre el valiente periodismo de investigación de Jason Berry ha vuelto a fijar nuestra mirada en la tragedia duradera de la crisis de abuso sexual en la Iglesia Católica Romana.

Además de narrar la cruzada de una década de Berry para exponer el papel de la jerarquía estadounidense en la protección de sacerdotes sexualmente depredadores, la película incluye el testimonio abrasador de Berry sobre los grandes costos emocionales, espirituales y financieros de decir la verdad en la iglesia.

Escuchar a Berry relatar su decisión de alejarse de la peligrosa lucha por la justicia para centrarse en su familia y su bienestar mental es desgarrador. Uno no puede evitar llorar por él y por todos los que se han atrevido a documentar y protestar por las devastadoras historias de pecado de abuso y violencia de la iglesia frente al silencio, la indiferencia y la enemistad.

Esto es especialmente cierto en el caso de las personas negras, víctimas de abuso sexual de la iglesia.

Shannen Dee Williams, assistant professor of history at Villanova University, is seen in this 2018 photo. (CNS photo/John Shetron, Villanova University)

A principios de este año, un panel de eruditos y sacerdotes católicos negros, convocados por la Universidad de Fordham, para confrontar las causas y el legado del abuso sexual por parte del clero argumentó que el racismo sistémico ha agravado la crisis en las comunidades negras, dejando a la mayoría de los sobrevivientes negros invisibles e incapaces de acceder al sistema y mecanismos formales de la iglesia para testificar sobre los abusos sufridos para hacer justicia.

El hecho de que la mayoría de los académicos y periodistas estadounidenses no consideren las raíces de la crisis de abuso sexual en la participación fundamental y principal de la iglesia en la institución de la esclavitud en las Américas también ha ayudado en gran medida a borrar a los sobrevivientes católicos negros.

Si bien se ha prestado una mínima atención académica y popular a la explotación sexual de personas negras esclavizadas y negros libres, por parte de sacerdotes y hermanas, antes de la abolición de la esclavitud en los Estados Unidos; la iglesia, en los primeros archivos y registros judiciales de las Américas, tiene abundantes ejemplos.

De hecho, uno de los primeros casos que documentan el abuso sexual del clero y su resistencia en las Américas surge de Lima, Perú, que dio a la iglesia la primera santa afrodescendiente del “Nuevo Mundo”, así como una gran cantidad de hombres santos y mujeres negros que trabajaron contra su voluntad en los primeros conventos y monasterios estadounidenses.

El 9 de agosto de 1659, una mujer negra esclavizada llamada Ana María de Velasco presentó una denuncia en el tribunal eclesiástico de Lima contra su sacerdote y propietario, Pedro de Velasco. La denuncia de Ana reveló que el primer clérigo la había “acechado y golpeado y la había obligado a vivir aislada con sus dos hijos pequeños para encubrir su pecaminosa convivencia.”

Antes de esto, Ana estuvo cautiva en un convento local de monjas. Esta mujer católica negra esclavizada no solo luchó contra su abuso, sino que también buscó un remedio legal, específicamente para cambiar de dueño, reducir su precio de compra y en última instancia, asegurar su libertad.

La historia de Ana María de Velasco sacada a la luz en la monografía de 2016, meticulosamente investigada de Michelle A. McKinley, “Libertades fraccionarias: esclavitud, intimidad y movilización legal en Lima colonial, 1600-1700”, demuestra que las mujeres negras esclavizadas estuvieron entre las pioneras de los fieles en utilizar los tribunales para documentar y protestar contra el abuso sexual del clero en la Iglesia Católica en las Américas.

También sirve como un anteproyecto importante para académicos, investigadores y periodistas comprometidos con la recuperación de la historia, aún mayormente oculta, de la esclavitud católica en América del Norte.

Ya tenemos documentación de sacerdotes franceses que mantenían a mujeres negras como concubinas y engendraban a sus hijos en la Luisiana colonial. También sabemos que los jesuitas en Missouri solían desnudar a las mujeres esclavizadas antes de azotarlas. Sin embargo, se necesita una investigación más sustancial y basada en principios sobre la violencia inherente de la esclavitud católica en los Estados Unidos y Canadá.

A medida que los líderes de la iglesia y fieles continúan teniendo en cuenta la crisis de abuso sexual, especialmente a raíz de la inminente investigación federal de las escuelas residenciales indias dirigidas por sacerdotes y hermanas europeos y estadounidenses blancos, es imperativo que busquemos completamente debajo de la alfombra para exponer y recuperar las historias de todas las víctimas de esta violencia inexcusable, incluso en el contexto de la esclavitud.

También debemos recordar decir los nombres de mujeres católicas negras valientes en la historia de la iglesia como Ana María de Velasco, quien frente a probabilidades aparentemente insuperables documentó y protestó por esta violencia que, a su vez, aseguró libertades y protecciones críticas para ellas y sus hijos durante una de los capítulos más oscuros de la historia católica.

(Shannen Dee Williams es profesora asociada de historia en la Universidad de Dayton, Ohio. Ella escribe la columna de Catholic News Service, “La Cruz de Griot”. Foto del CNS / John C. Shetron, cortesía de la Universidad de Villanova)

Diferentes formas de ser espiritual pero no religioso

Posted on by
Reply

Nada se aproxima tanto al lenguaje de Dios como el silencio. Meister Eckhart dijo eso.

Entre otras cosas, está afirmando que hay un profundo trabajo interior que solo se puede hacer en silencio, solo, en privado.

Tiene razón, por supuesto, pero hay otro lado de esto. Si bien hay un trabajo interno profundo que solo se puede hacer en silencio, también hay un trabajo profundo y crítico del alma que solo se puede hacer con otros, en las relaciones, en la familia, en la iglesia y en la sociedad. El silencio puede ser una avenida privilegiada hacia la profundidad del alma. También puede ser peligroso. El terrorista Ted Kaczynski, conocido como el “Unabomber”, vivía en silencio, solo, al igual que muchas otras personas profundamente perturbadas.

Los profesionales de la salud mental nos dicen que necesitamos la interacción con otras personas para mantenernos cuerdos. La interacción social nos sostiene, nos equilibra y ancla nuestra cordura. Miro a algunos de nuestros jóvenes de hoy, que están interactuando con otros, en persona y/o a través de las redes sociales, cada hora de su vida de vigilia y me preocupo por su profundidad, aunque no por su cordura.

Padre Ron Rolheiser, OMI

Nos necesitamos el uno al otro. Jean-Paul Sartre dijo una vez que “el infierno es la otra persona.” No podría estar más equivocado. Al final, el otro en el cielo, la salvación a la que finalmente estamos destinados. La soledad absoluta es el infierno. Además, esta soledad malévola puede acercarte sigilosamente con los mejores disfraces altruistas y religiosos.

Aquí hay un ejemplo: Crecí en una familia muy unida en una pequeña comunidad rural donde la familia, el vecino, la parroquia y estar con los demás significaban todo, donde todo se compartía y rara vez estabas solo. Temía estar solo, lo evitaba y solo me sentía cómodo cuando estaba con otras personas.

Inmediatamente después de la secundaria, me uní a una orden religiosa, los Oblatos de María Inmaculada, y durante los siguientes ocho años viví en una gran comunidad donde, nuevamente, casi todo se compartía y uno rara vez estaba solo. A medida que me acercaba a los votos perpetuos y al compromiso permanente con la vida religiosa y el sacerdocio, lo que más temía era el voto de celibato, la soledad que traería. Sin esposa, sin hijos, sin familia, el aislamiento de una vida célibe.

Las cosas resultaron de manera muy diferente. El celibato ha tenido su costo, es cierto; y hay que reconocer que no es la vida normal que Dios quería para todos. Sin embargo, la soledad que temía (pero por breves momentos) rara vez se produjo, al contrario. Encontré mi vida demasiado llena de relaciones, interacción con los demás, ajetreo total, presiones diarias y compromisos que ocupaban prácticamente cada hora de vigilia. En lugar de sentirme solo, me encontré casi habitualmente anhelando la soledad, el silencio, estar solo, y me sentí bastante cómodo estando solo. Demasiado cómodo de hecho.

Durante la mayor parte de los años de mi sacerdocio, he vivido en grandes comunidades religiosas y ellas, como cualquier familia, tienen sus demandas. Sin embargo, cuando me convertí en presidente de una Facultad de Teología, me asignaron vivir en una casa designada para el presidente y durante un tiempo viví solo. Al principio, lo encontré un poco desorientador, nunca antes había vivido solo; pero después de un tiempo creció en mí. Realmente me gustó. No tengo responsabilidades en casa con nadie más que conmigo mismo.

Sin embargo, pronto percibí sus peligros. Después de un año terminé el arreglo. Uno de los peligros de vivir solo y uno de los peligros del celibato, incluso si vive fielmente, es que no tiene a otros que lo llamen a diario y le hagan todo tipo de exigencias. Tienes la oportunidad de tomar tus propias decisiones y puedes evitar mucho lo que Dorothy Day llamó “el ascetismo de vivir dentro de una familia.”

 Cuando se vive solo, se puede planificar y vivir la vida en sus propios términos con demasiada facilidad, eligiendo las partes de la familia y la comunidad que lo benefician y evitando las partes difíciles.

Hay ciertas cosas que comienzan como virtudes y luego se convierten fácilmente en un vicio. El ajetreo es un ejemplo. Sacrificas estar con tu familia para poder apoyarlos con tu trabajo y eso te aleja de muchas de sus actividades. Inicialmente, esto es un sacrificio; eventualmente, es un escape, una dispensa incorporada de tener que lidiar con ciertos problemas dentro de la vida familiar.

 El celibato jurado y el sacerdocio cortejan ese mismo peligro. Todos conocemos la expresión, soy espiritual pero no religioso, que aplicamos a las personas que están abiertas a tratar con Dios pero que no están abiertas a tratar con la iglesia. Sin embargo, luchamos con esto. Al menos yo lo hago. Como sacerdote célibe declarado, puedo ser espiritual pero no religioso en el sentido de que, por la más alta de las razones, puedo evitar gran parte del ascetismo diario que se exige a alguien que vive en una familia. Sin embargo, esto es un peligro para todos, célibes o casados. Cuando, por toda clase de buenas razones, podemos seleccionar con precisión las partes de la familia y la comunidad que nos gustan y evitar las que nos resultan difíciles, somos espirituales, pero no religiosos.

(El padre oblato Ron Rolheiser es un teólogo, maestro y autor galardonado.

Puede ser contactado a través de su sitio web www.ronrolheiser.com)

Ahora en Facebook www.facebook.com/ronrolheiser

Bishop Gunn’s diary provides insight to perils of travel in the early days of diocesan life

Posted on by
Reply

From the Archives
By Mary Woodward
JACKSON – A bishop’s life is full of travel around the diocese to visit parishes, schools and missions. This time of year, it involves school masses for the opening of the new academic year. Because of COVID, these celebrations did not occur last August.

Confirmation celebrations have Bishop Joseph Kopacz all over the diocese from one end to the other. These celebrations normally take place between Easter and Pentecost, but due to schedules and once again the pandemic, Confirmation celebrations have been spread out into the summer months.

This weekend Bishop Kopacz will be in Ripley at St. Matthew Mission to confer Confirmation on more than a dozen young people. Ripley is in Tippah County, and I have a special connection to the area because my maternal grandmother’s family is from Tippah County. My great-grandparents are buried in the Pine Hill Cemetery just outside of Ripley on the way to Walnut.

Bishop Thomas Heslin, the fifth bishop of the diocese, died on Feb. 22, 1911. He guided the diocesan church through the turn of the century. A few weeks prior to his death while visiting churches in East Central Mississippi, he met with an unfortunate accident. Bishop Heslin most likely suffered a broken rib from this accident and may have ultimately succumbed to pneumonia. (Photos from archives)

Suffice it to say that our diocese being the largest diocese geographically east of the Mississippi River creates long drives. Tippah County borders Tennessee and is part of the rolling hills section of the state where beautiful views can be found around various bends in the road. Ripley is close to a four-hour drive from Jackson.

Imagine travelling to Ripley on horseback or in a cart from Natchez as was done in the early days of our diocese. This was the life of our bishops back in the day even up into the early 1900s when Bishop Thomas Heslin was making his way around the diocese for Confirmation celebrations.

Let me share a particular instance from Bishop John Gunn’s diary dated June 8, 1912, in which he accounts for an unfortunate incident that led to Bishop Heslin’s ultimate demise. It may give a better appreciation for a bishop’s life on the road.

“Visit to Montpelier. This is a little mission chapel about 13 miles from West Point, without a railroad and with the poorest roads imaginable. On the way out from West Point to Montpelier I heard a story about Bishop Heslin which is worth recording.

“The good Bishop was, like myself, going out to the little chapel to give Confirmation. The best pair of mules in the neighborhood were commandeered to bring the Bishop out. The Bishop’s carriage was a spring wagon and a plank put over the sideboards formed the cushions for the driver and the Bishop.

“The roads were of that peculiar type known in Mississippi as ‘corduroy’ roads. Branches of trees, stumps, logs, etc. are imbedded in the mud roads during the Winter, In the Spring these are covered with dirt and there is a good road until the first rain comes. Then the dirt is washed up and the stumps are very much in evidence, especially when the mules get into a trot.

“It seems that on the past visit of Bishop Heslin, the driver talked all he knew about cotton, lumber, and the country and talked so much that the mules fell asleep. It is thought that Bishop Heslin – if he was not asleep, was at least nodding – and at the moment the driver woke up and commenced to whip the mules into some kind of activity.
“The sudden start caught the Bishop unprepared and he made a double somersault over the spring wagon and fell on the road. The driver was so busy with the mules that he forgot the Bishop and did not know of the mishap for nearly half a mile.

“Then there was the difficulty of turning the pair of mules on the road and a convenient turning spot had to be reached. This delayed the recovery of the Bishop for a considerable time and when the mule driver and his mules found the Bishop – Bishop Heslin was in a dead faint.

“The good Bishop was a big man and a heavy man, and the mule driver was lean and lanky and there was no help in sight or available. There was nothing to do only to take the sideboards from the wagon and form an inclined plane and roll the Bishop up the plane and make him comfortable in the wagon. “He recovered consciousness before he reached West Point.

“It is said that the Bishop never really recovered from the shock and the injury sustained by this fall.

“The driver who brought me out to Montpelier was the same one who had brought Bishop Heslin and he gave me the story as written.”

Bishop John Edward Gunn, a Marist priest, was the sixth Bishop of Natchez. He was known as brilliant orator and for having tremendous energy. Through his writings, we learn that Bishop Heslin suffered a fall while travelling around the diocese for Confirmation celebrations in 1910.

This incident would have occurred most likely in 1910 because Bishop Heslin died in February 1911.

Bishop Gunn concludes his description of his own arrival and visit in Montpelier thusly: “I arrived at Montpelier for supper. The day was hot, and all the neighbors of the little village were invited to sup with me.

“There was a table spread for all comers on a kind of porch. The neighbors supplied the feed and there was plenty of it. I think that all the flies of the country got notice because they were present like the locusts of Egypt. They were in everything, tasting everything, and lighting everywhere, especially on the bishop’s nose.

“A few girls got branches of trees and used them to keep the flies away. It was all right as long as the girls minded their business but when they forgot the flies and hit the guests there was some embarrassment.

“We had Mass and confirmation in the little chapel, which strange to say was dedicated to St. Patrick and for that reason several parts of it were painted green. We returned to celebrate Sunday.”

More from Bishop Gunn next time…

(Mary Woodward is Chancellor and Archivist for the Diocese of Jackson)

Diocesan ministries depend on generosity through service appeal

Posted on by
Reply

By Bishop Joseph R. Kopacz, D.D.
Dear friends in Christ, due to the pandemic many diocesan, parish and school events and programing were derailed, postponed or curtailed. One of the casualties earlier this year was the parish in-pew process for the 2021 Catholic Service Appeal.

Consequently, our goal of $1,153,654 is down approximately $344,000. All things considered; this shortfall is directly related to the cancellation of the in-pew process over health concerns surrounding the spread of the COVID-19. But as the contributions to the appeal slowed to a trickle by early summer, I and other diocesan officials realized that we had to arrange for one final push to overcome the deficit that will surely have a negative impact on our ministries.

The best approach would be to conduct the in-pew process as the cornerstone for this 11th hour drive, which is now scheduled for Saturday and Sunday, Aug. 28 and 29. A seven-month delay is unprecedented with this critical step for the success of the service appeal, but then again, we are navigating through unprecedented times.

Bishop Joseph R. Kopacz

The service appeal is an essential component of our annual diocesan budget, funding approximately 20% for our ministries and programs. To put a human face on this deficit, a 25% shortfall of $344,000 is most of what it costs to educate our six seminarians for the academic year ahead. Or this is most of the annual contribution to our Catholic Charities that each year is an unrestricted flow of income that can be used for shortfalls in programing. So much of the work of Catholic Charities is accomplished off the radar, but we are serving vulnerable populations throughout Mississippi, and the vast majority of our sisters and brothers whom we empower are not Catholic. We do the work because we are Catholic, and so we lift up the victims of domestic violence, those weighed down under the yoke of drugs and alcohol, homeless veterans who put their lives on the line, children and young people in foster care and adoption services, young people afflicted by mental health issues and family turmoil, disaster relief, counseling and immigration services, academic enrichment for underserved children and much more. Through all of these programs we fulfill our mission to be a visible sign of Christ’s love.

Fittingly, we are concerned about the gaping deficit in this year’s goal, because all of our diocesan ministries that serve the Lord depend upon your generosity through the service appeal. The office of communication, including our Mississippi Catholic publication, Faith Formation and Evangelization, Youth ministry and Campus ministry, and more, will be adversely affected unless we can substantially or totally erase the deficit.

We are grateful to all who have contributed to this year’s appeal so far. Some even went the extra mile and made a second contribution, realizing that regular donors might not be able to give due to the setbacks of the pandemic.

Currently, we are down 1,470 donors for this year’s appeal. Clearly, the postponement of the in-pew process is the major culprit.

If you are able to contribute at the 11th hour of the 2021 appeal, please know that each and every gift will be a blessing. Whether you can take the opportunity through the in-pew-process on Saturday and Sunday, Aug. 28 and 29, through the mail or online giving, be assured that you will be supporting the mission of the Diocese of Jackson to serve others, to inspire disciples and to embrace diversity. Sister Thea Bowman would be so proud to behold each little light glowing together to become a beacon of hope for all in need, and for the glory of God.

Ministerios diocesanos dependen de su generosidad con Campaña de Servicio Católico

Posted on by
Reply

Por Obispo Joseph R. Kopacz, D.D.
Queridos amigos en Cristo, debido a la pandemia, muchos eventos y programas diocesanos, parroquiales y escolares fueron cancelados, pospuestos o restringidos. Una de las víctimas a principios de este año fue la colecta parroquial en persona para la Apelación del Servicio Católico 2021.

Obispo Joseph R. Kopacz

En consecuencia, nuestra meta de $ 1,153,654 solo llega aproximadamente a $ 344,000. Con esto en consideración; este déficit está directamente relacionado con la cancelación de la recogida de donaciones personales en las bancas de la iglesia, debido a problemas de salud relacionados con la propagación del virus.
A medida que las contribuciones a la Campaña se redujeron a un goteo a principios del verano, yo y otros funcionarios diocesanos nos dimos cuenta que teníamos que hacer arreglos para, en un último empujón, superar el déficit, que seguramente tendrá un impacto negativo en nuestros ministerios.
El mejor enfoque sería realizar el proceso en las bancas parroquiales, como piedra angular de esta unidad de 11 horas, que ahora está programada para sábado y domingo, próximos 28 y 29 de agosto. Un retraso de siete meses no tiene precedentes en este paso crítico para el éxito de la colecta para el Servicio Católico, pero, de nuevo, estamos atravesando tiempos sin precedentes.
El llamamiento de ayuda para el Servicio Católico es un componente esencial de nuestro presupuesto diocesano anual, que financia aproximadamente el 20% de nuestros ministerios y programas. Para poner un rostro humano a esta diferencia, es bueno explicar que un déficit del 25% de $ 344,000 es la mayor parte de lo que cuesta educar a nuestros seis seminaristas para el próximo año académico. O puede ser ésta la mayor parte de la contribución anual a nuestras organizaciones benéficas católicas, y que cada año es un flujo de ingresos sin restricciones que se puede utilizar para las suplir las deficiencias en la programación.
Gran parte del trabajo de Caridades Católicas se realiza fuera del radar, muchas veces sin hacerse notar, pero estamos sirviendo a poblaciones vulnerables en todo el estado de Mississippi, y la gran mayoría de nuestras hermanas y hermanos a quienes empoderamos no son católicos. Hacemos el trabajo porque somos católicos, porque levantamos a las víctimas de la violencia doméstica, a los que sufren el yugo de las drogas y el alcohol, a los veteranos sin hogar que arriesgaron sus vidas, a los niños y jóvenes en hogares de acogida y adopción, en servicios a jóvenes afectados por problemas de salud mental y/o disfusión familiar, ayuda en caso de desastre, servicios de asesoramiento e inmigración, enriquecimiento académico para niños desatendidos y mucho más. A través de todos estos programas cumplimos con nuestra misión de ser un signo visible del amor de Cristo.
Oportunamente, estamos preocupados por el enorme déficit en la meta de este año, porque todos nuestros ministerios diocesanos que sirven al Señor dependen de su generosidad a través del llamamiento de servicio. La oficina de comunicación, incluida nuestra publicación católica de Mississippi, Formación de fe y evangelización, ministerio de jóvenes y universitario y más se verán afectados negativamente, a menos que podamos eliminar sustancial o totalmente este déficit.
Agradecemos a todos los que han contribuido hasta ahora al llamamiento de este año. Algunos incluso hicieron un esfuerzo adicional e hicieron una segunda contribución, al darse cuenta de que es posible que los donantes habituales no puedan contribuir debido a los reveses de la pandemia.
Actualmente, hemos perdido 1.470 donantes en el llamamiento de este año. Claramente, el aplazamiento del proceso en las bancas es el principal culpable.
Si usted puede contribuir en la undécima hora de la apelación de 2021, sepa que todos y cada uno de sus donativos serán una bendición. Ya sea que pueda aprovechar la oportunidad a través del proceso en persona, en las bancas el sábado y domingo 28 y 29 de agosto, por correo o donando en línea, tenga la seguridad de que apoyará a la misión de la Diócesis de Jackson de servir a los demás, a inspirar a los discípulos y abrazar la diversidad.
La hermana Thea Bowman estaría muy orgullosa de contemplar cada pequeña luz brillando juntas para convertirse en un faro de esperanza para todos los necesitados y para la gloria de Dios.