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Fourth Bishop comes highly recommended

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From the Archives
By Mary Woodward

Over the past few years, I have written about our bishops and their adventures here in Mississippi. We have explored Bishop Chanche arriving at midnight on the docks in Natchez in May 1841; Bishop VandeVelde falling down the steps and breaking his leg in 1855; and Bishop Elder being exiled to Vidalia during the Civil War.

Bishop Francis August Janssens was appointed fourth Bishop of Natchez in 1881 by Pope Leo XIII. He served the diocese until 1888, when he was appointed Archbishop of New Orleans. (Inset) Msgr. Mathurin Grignon served under four bishops and served St. Mary Cathedral in Natchez (now Basilica) for over 37 years. (Photos from archives)

Bishop Gunn’s account of Bishop Heslin’s rolling out of a mule cart leading to his demise as well as the former surviving being poisoned in a bizarre assassination attempt on all of Chicago’s hierarchy during WWI. Bishop Gerow’s diary has educated us on great floods, WWII and Korea, the integration of Catholic Schools, and the beginnings of interfaith and ecumenical initiatives to address civil rights.

For the next two columns, I turn our attention to Bishop Francis Janssens, who served as the successor to Bishop W.H. Elder after he had been named Archbishop of Cincinnati in 1880. Bishop Elder departed Natchez in April 1880 leaving the long-serving Very Rev. Mathurin Grignon as rector of the Cathedral and administrator of the Diocese. Mathurin wrote often to Elder seeking advice on various issues.

On Feb. 23, 1881, a much-relieved Grignon received the news that the Holy See had appointed Rev. Francis Janssens as the fourth bishop of Natchez. What is unique about the appointment is that in 1873, Janssens had been appointed rector of the American College of Louvain in Belgium where he had completed his seminary training in 1867. However, Janssens never took up that assignment and in 1877 became administrator of the Diocese of Richmond and ultimately named as successor of Elder in 1881.

Let me backtrack a little and explain how Janssens ended up in Richmond. Gleaning from Bishop Gerow’s book on the Janssens administration, we learn Francis Janssens was born in 1843 in Tilbourg, Holland. At 13, he entered the seminary in Bois-le-Duc in the Netherlands and remained there for 10 years.

Janssens had a passion to serve as a missionary in the United States, so he applied to the American College in Louvain. Here he met Bishop John McGill of Richmond who had come to speak to the seminarians about the need for priests in his diocese. Janssens offered Bishop McGill his services and after completing his studies at Louvain and being ordained on Dec. 21, 1867, Janssens made his way to Richmond, Virginia to begin his life as a missionary priest.

Five years later, Bishop McGill was called home by the Lord in January 1872, and Janssens at age 29 became administrator of the Diocese until James Gibbons, Apostolic Vicar for North Carolina, was appointed as Bishop of Richmond in July. [Gibbons later went on to become Cardinal Archbishop of Baltimore.]

In late 1872, Janssens name was being proposed for the rector position at Louvain by the faculty there. In a letter to Bishop Elder, who was still in Natchez at the time, Father Pulsers, professor at Louvain, describes the great desire of all the faculty to have Janssens as the next rector citing his great intellect, respectability and orthodoxy.

Rome would desire the approval of the Archbishop of Baltimore; the mother see of the U.S., to complete the process. Back in Richmond, Bishop Gibbons was greatly opposed to losing a young, talented priest from his diocese, but in the end acquiesced.

In a letter dated March 13, 1873, Gibbons wrote to Elder of his approval of the appointment saying:
“You will rejoice to learn that I withdraw my objections, agreeing to part with Father J. on condition that a worthy priest to succeed him should arrive in Richmond before the future rector would leave.

“The loss of this good priest will, I fear, be a serious embarrassment to me. He is my factotum. I have unbounded confidence in his judgment, and a high appreciation of his solid, healthy piety. He is possessed of great calmness of character, and has, I think, sufficient firmness for the responsible situation for which he is destined.

“He lacks age which time will supply and has no physical strength to spare. I have no hesitation in strongly recommending him for the office though I will part with him with a heavy heart.”

In August of 1873, Janssens still had not left for Louvain and in fact he never did. Four years later in 1877 when Bishop Gibbons was elevated to the Mother See in Baltimore, Janssens again became administrator for the Diocese of Richmond.

When Natchez became vacant in 1880 due to Elder becoming Archbishop of Cincinnati, Janssens name was already on the minds of those in the right places and soon he was named the Fourth Bishop of Natchez by Pope Leo XIII.

Next time we will look at Bishop Janssens consecration and arrival in his new diocese. The descriptions of these events are quite rich.

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

In western North Carolina, parishes and schools respond to Helene devastation with supply drives, donations

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By Catholic News Herald , OSV News

CHARLOTTE (OSV News) — Late Sept. 27 night, as the first photos and cries for help emerged after Tropical Storm Helene ripped through the North Carolina mountains, Father John Putnam texted his staff at St. Mark Church, in Huntersville:

“There’s a great need for supplies for diapers, canned goods and water in the mountains. We have folks that can deliver on Sunday. Can we get a blast out?”

By dawn on Saturday, Sept. 28, parishioners and neighbors who had seen the social media blast began dropping off supplies. By afternoon, St. Mark had delivered its first truckload to the Statesville airport for transport to remote mountain regions. Remaining supplies went into a truck for church volunteers to drive 150 miles to Waynesville, home of St. John the Evangelist Parish.

In Concord, Dan Ward was on his way to Mass on Sunday morning when he fully understood how devastating Helene had been. As the properties and risk manager for the Diocese of Charlotte, Ward had the principal of Immaculata School on the phone describing the scene around her after record rainfall in Hendersonville.

“There is damage everywhere. Trees are down. Houses and roads are washed away. There is no power — and no water,” Principal Margaret Beale told him.

“It wasn’t just what she said — it was how she said it,” Ward recalled.

He skipped Mass and called his bosses.

Over the next few hours, Beale’s hint of desperation and the trickle of news from the mountains — of people being swept down rivers, of homes washing away, of trees trapping people in neighborhoods with no way in or out — unleashed what would become an unprecedented outpouring of support from across the diocese “to get people what they need — now.”

That’s how Monsignor Patrick Winslow, the diocese’s vicar general and chancellor, described what he and Charlotte Bishop Michael T. Martin wanted to see in response to the storm. From the diocese’s central administration. From priests and parishioners. From Catholic Charities, and schools and ministries. Everybody who could help, should help.

“For those of you who are suffering so much from this natural disaster, especially those who have lost loved ones, please know you are not alone! Motivated by the image of Christ Crucified, we stand with you, we love you, and we are lifting you up in constant prayer,” Bishop Martin wrote Oct. 2 in an email to the faithful. “The good people of our diocese are also pitching in to get you the help you need, now and over the long haul.”

In a similar message to priests, he noted their pastoral mission in addition to supply drives and fundraising: “It is at times such as these that we are called as shepherds to lead our communities. We may not be able to provide for every need presented to us in this moment, but we can accompany — walk with all those who are struggling … While water and power may now be scarce, God’s love and our ability to make that love real are in abundance.”

Helene crashed ashore in Florida late in the evening of Sept. 26 as a Category 4 Hurricane, churning through six states and killing more than 190 people, according to media reports as of Oct. 3 — including more than 96 in North Carolina — as it became a tropical storm, making it one of the deadliest storms in the U.S.

North Carolina Gov. Roy Cooper called it “one of the worst storms in modern history for parts of North Carolina.”

More than half of the Diocese of Charlotte’s 46 counties have been declared federal disaster areas, a territory that includes 44 of the diocese’s 92 churches. While church buildings sustained only minor damage, the people and communities they serve are devastated. The diocese and its Catholic Charities agency have transformed many of its churches and schools into relief centers — either collecting supplies for dispatch to western North Carolina or, in ravaged areas, serving as distribution points for weary residents, who are hungry and thirsty and cut off from the outside world.

“The best cell phone signal anywhere is right here on the property of St. Margaret Mary — but that’s how God works,” said Claudia Graham, the church’s assistant who is leading relief efforts as the parish awaits the appointment of a new pastor.

Never mind that the beautiful old oak tree out front had fallen onto the roof of the 88-year-old church and remained there. Graham opened the church anyway and, thanks to an Oct. 1 delivery from the diocese, she was able to hand out supplies the next day — giving away food and water and diapers and baby formula to the people of Swannanoa, one of the communities hardest hit by the storm.

Swannanoa is the distribution point for one of three supply routes the diocese and Catholic Charities established right away. Waynesville is another receiving station — where supplies are divided between St. John the Evangelist Church and a 1950s diner called Jukebox Junction. In Hendersonville, Immaculata School was the first supply site to open, on Sunday, just hours after principal Beale made that fateful call.

As of Oct. 2, 14 truckloads of supplies had been delivered to the diocese’s drop locations, including two filled by parishioners of St. Matthew and two by parishioners of St. Gabriel.

Another nine trailer, truck, van and carloads went to Waynesville from St. Mark and Charlotte’s St. Thomas Aquinas, and St. Mark sent two loads to airlift operations. All three of the diocese’s high schools got into the act, enlisting families and serving as supply drop sites.

Catholic Charities launched an online donation site (www.ccdoc.org/helenerelief), which, as of Oct. 3, had raised more than $650,000 from about 2,400 donors across 47 states.

“While we’ll be there handing out water and providing food…our real impact is on the longer-term restoration of lives,” said Gerry Carter, executive director and CEO of Catholic Charities.

“It’s important to remember that when you’ve lost everything, it can frequently take months, if not years, to be restored,” he said. “In addition to immediate financial assistance and the distribution of food, diapers and other essentials, we’ll also be there offering case management services to help rebuild and restore lives.”

In Swannanoa, Graham was rebuilding lives hour by hour, juggling tasks she’d never imagined. She provided food and comfort to a woman who had been plucked from raging floodwaters a few days earlier. She coordinated dispatch for a crew of parishioners with chainsaws to cut away fallen trees that trapped people in their homes. She also managed to get a visiting priest approved to respond to requests she was receiving for an anointing of the sick.

“There are helicopters flying low, seeking people who are homebound and hopefully we won’t have too many that are trapped inside,” she said. “We’re doing everything we can. I’m even letting people use our dumpster at the church. It’s filling up and it’s not totally bear-proof, but I am hoping the trash service will start again soon.”

The drive from Charlotte to Waynesville, which normally takes about three hours, took five for relief teams to reach St. John and Jukebox Junction in the initial days.

The diner, owned by St. John the Evangelist parishioner Mike Graham, lost power but managed to cook up — then gave away — all of its food. It has remained open as a drop zone for supplies from the diocese and others. A steady flow of people living in surrounding Canton, Cruso and Waynesville came around for supplies — greeted by parishioners from St. John and others who are helping with distribution.

Father Paul McNulty, the Waynesville church’s pastor, has spent his days checking on parishioners and other community members, ferrying supplies, and bringing prayers and sacraments to those in need. His church overlooks the historic Frog Level business district of Waynesville, which during the storm stood under six feet of muddy water.

Among parishioners helping out are Father Aaron Huber’s parents, who live in Cruso, and on Sunday, Sept. 29, climbed to the top of Cold Mountain to secure cell service to call their son, who is based at St. Mark and serves as chaplain of Christ the King High School in Huntersville.
“It was a huge relief to hear from them,” Huber said, “and they told me how hard they’d been hit in that area — so St. Mark made those communities their mission to serve.”

On Wednesday, Oct. 2, Catholic faithful left Wilmington at 4 a.m. for Waynesville, where 12 hours later they had established Starlink satellite service at St. John the Evangelist, bringing internet service to people desperate to reach out to loved ones for the first time in a week.

In Asheville, determined also to serve people’s spiritual needs, St. Eugene Church kept Masses going immediately after the storm, even without power. Just two couples made it on Saturday evening, a Mass lit by candlelight and the waning sun. The group prayed for those affected by the disaster, and family and friends who were ill. Mike and Eileen Crowe attended: “It was a nice little oasis to take your mind off things…”, Mike Crowe said, “very intimate.”

On Wednesday, Oct. 2, the diocese’s relief efforts intensified in Asheville. That Monday, Mike Miller, the former principal of Asheville Catholic School, had reported that conditions remained dire across the city. Basic necessities remained in short supply.

“Water is the biggest problem right now,” Miller said. “Unless someone has a well that wasn’t over-washed with flood waters, people don’t have clean water or water service. If anyone is donating, water is crucial.”

Across the diocese, parishes were jumping in to assist.

In Concord, St. James the Greater Parish organized a supply drive through the Concord airport as part of Operation Airdrop, a Texas-based nonprofit founded in 2017 in the aftermath of Hurricane Harvey. In Greensboro, St. Paul the Apostle and St. Pius X also coordinated and collected supplies.

And although classes have been canceled this week due to flooding damage, Hendersonville’s Immaculata School has remained a hub at ground zero.

Principal Beale wept when she learned the first supplies would reach her on Sunday, the same day she’d issued her call of distress. On Monday morning, after a long traumatizing weekend, dozens of people waited in the parking lot for the distribution of supplies to begin.

“Friday was a tough day,” she said, “and it’s really frustrating for a school that has gained so much momentum. But then you get on the other side of the storm and you see how horrific the damage is, you realize you are blessed. There isn’t anything that’s happened at our parish or school that can’t be repaired. We are such a strong community that we’ll come back from this.”

The Catholic News Herald is the newspaper of the Diocese of Charlotte.

NOTES: Electricity, drinkable water, food, medical care and cellphone service are in critically short supply in Western North Carolina in the aftermath of Tropical Storm Helene. Monetary donations are the fastest, most flexible and most effective way to support emergency relief efforts — local responders on the ground can use the funds to help people with immediate as well as long-term needs.

Give securely online: www.ccdoc.org/helenerelief.

A Catholic’s guide to voting

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By Greg Erlandson Lori Dahlhoff, OSV News

Voting: It is one of our most important responsibilities as citizens. Indeed, the church teaches that there are three primary responsibilities of all citizens: to pay taxes, to defend their country and to vote.

Each of these responsibilities asks us to put the good of society and our fellow citizens above our individual desires and needs. Thus a primary question we must answer as Catholic voters is whether the needs of the weakest and most defenseless among us are being addressed. In the voting booth we have a privileged opportunity to contribute to our nation and promote the common good by bringing the values and teachings of our faith to bear on the issues facing our society.

This is the logo for the U.S. Conference of Catholic Bishops’ teaching document on political engagement, “Forming Consciences for Faithful Citizenship,” and related materials.The document provides guidance to Catholic voters during a presidential election year. On Nov. 15, 2023, during their fall plenary assembly in Baltimoere, the U.S. bishops approved supplements to the document. (OSV News/courtesy USCCB)

The following is an FAQ on voting as a Catholic.

Q. Does the church tell me whom I should vote for?

A. No. The church does not tell us whom to vote for when we enter the voting booth. It does not endorse an official list of candidates or tell us which party Catholics should join. Instead, Catholics are to use their judgment and follow their consciences as they apply the teachings of our Lord Jesus Christ and the core faith values to the choices they make in the voting booth.

As Catholics, following the challenging path of discipleship, we need to evaluate the issues and candidates in the light of our Catholic faith. Then, we are challenged to live out our faith by getting actively involved — by voting and engaging in other civic activities.

Q. How does my Catholic faith help me to make these choices?

A. We are taught from an early age to form our consciences in the light of Catholic teaching. “To follow one’s conscience” is often misunderstood as something that allows us to do whatever we want, or as following the “feeling” we have that something is right or wrong.

But our faith teaches us that “conscience is the voice of God resounding in the human heart, revealing the truth to us and calling us to do what is good while shunning what is evil” (from the U.S. bishops’ 2015 document “Forming Consciences for Faithful Citizenship,” 17, hereafter referred to as FC).

It is our responsibility as Catholics to form our consciences by developing the virtue of prudence to discern true good in circumstances and to choose the right means of achieving it by maintaining a willingness and openness to seek what is right through studying Scripture and church teaching by using our reason to study key issues in light of this teaching, and by prayerfully seeking to understand the will of God.

Q. What about the separation of church and state? Can the church ask me to vote according to my Catholic principles?

A. Our nation’s founders sought to “separate church and state” in the sense of prohibiting the establishment of any particular denomination as the official religious body of the nation — not in the sense of forbidding religious organizations to address matters of grave importance to human welfare.

Building upon Scripture and the teachings of church leaders and saints for centuries, our faith has clear principles for how best to achieve justice, peace, and human dignity for all men and women. Moreover, the Catholic moral tradition rests firmly on the natural law binding upon everyone, not just Catholics.

Q. What are the key principles that should guide us as we enter the voting booth?

A. Four principles of Catholic social doctrine are key to making practical judgments to do good and avoid evil in voting: Promoting and defending the dignity of the human person; supporting the family and subsidiarity in local, state and national institutions; working for the common good where human rights are protected and basic responsibilities are met; and acting in solidarity with concern for all as our brothers and sisters, especially the poor and most vulnerable.

Q. Is there anything Catholics must always reject?

A. As Catholics we “may choose different ways to respond to compelling social problems, but we cannot differ on our moral obligation to help build a more just and peaceful world through morally acceptable means, so that the weak and vulnerable are protected and human rights and dignity are defended” (FC, 20).

Our faith reminds us that we must always reject and oppose “intrinsically evil” actions of any sort. Acts such as the taking of innocent human life are so deeply flawed that they are always incompatible with love of God and neighbor.

This is why the church so strongly opposes abortion and physician-assisted suicide (euthanasia). In each case, the lives of the weak and the vulnerable are endangered, and there can be no good reason to allow the taking of these innocent lives or to vote for legislation that would allow these evils to result. Likewise, our church opposes other actions that both violate human dignity and are destructive of life, such as human cloning or the destructive research on human embryos.

The church condemns genocide, torture, the targeting of noncombatants in acts of terror or war, and racism, for they too are severe violations of human rights and human dignity. Related concerns are excessive consumption of material goods, unjust discrimination, and the narrowing redefinition of religious freedom.

Q. If all of these are priorities, what is most important?

A. All of these issues are important, but they are not all morally or ethically equivalent. “The direct and intentional destruction of innocent human life from the moment of conception until natural death is always wrong and is not just one issue among many. It must always be opposed” (FC, 28).

At the same time, issues such as war, the death penalty, racism, and care for the poor and the immigrant are enormously important. “These are not optional concerns which can be dismissed” (FC, 29).

Q. But if we must keep all of these principles in mind, is there going to be anyone who we can vote for?

A. Unfortunately, we are often forced to choose between two inadequate and flawed political agendas. It can be quite difficult to find candidates who align with our consciences on all of the key moral issues.

This is why the virtue of prudence is necessary when approaching the voting booth. This virtue helps us deliberate over the choices before us — to determine, in light of church teaching and our formed consciences, who is most deserving of our support. In other words, in a world of imperfect choices, we must strive to make the best choice possible.

Where Catholics must be in agreement is that fundamental moral obligation we share: to “help build a more just and peaceful world through morally acceptable means, so that the weak and vulnerable are protected and human rights and dignity are defended” (FC, 20).

Q. If no single party or candidate in a given election conforms to our key Catholic principles, what are we to do?

A. It is clear that one absolutely may not vote for a “candidate who favors a policy promoting an intrinsically evil act, such as abortion, euthanasia, assisted suicide, deliberately subjecting workers or the poor to subhuman living conditions, redefining marriage in ways that violate its essential meaning, or racist behavior, if the voter’s intent is to support that position” (FC, 34, emphasis added). But neither can one use a candidate’s opposition to such evils “to justify indifference or inattentiveness to other important moral issues involving human life or dignity” (FC, 34).

There may be times when a voter selects a candidate who holds an unacceptable position, but this can be done only for “truly grave moral reasons,” not just for partisan or personal interests. It may involve the prudential judgment that one candidate seems likely to do less harm or is more likely to pursue other positive priorities.

If, for a grave reason, we do vote for a candidate who holds positions contrary to fundamental moral goods, we have a duty to make our opposition to those positions heard. Writing letters, speaking up at forums, and participating in local party political activities are ways to steadfastly assert our Catholic values.

There may even be occasions when some Catholic voters feel that they must take “the extraordinary step of not voting for any candidate” (FC, 36). This, too, is a serious decision that must be guided by one’s conscience and the moral teachings of our faith.

Q. What can I do to prepare to vote?

A. Inform yourself about the church’s teachings. The Catechism of the Catholic Church is a great place to start. Consider gathering a small group to discuss church teachings in relation to the candidates or policies.

Inform yourself about the issues. Read the Catholic press and listen to the candidates. See where the candidates stand on critical moral and social issues.

Seek input from Catholics you respect.

Pray. Take your hopes, concerns and worries to the Lord and ask for his guidance.

Q. This seems hard.

A. In today’s political environment, voting as a Catholic is hard work. It takes serious reflection, knowledge of church teaching, and awareness of who the candidates are and where they stand on the issues.

The church challenges us to vote for what is best for society and all of its members, particularly those least able to speak up for or defend themselves. The great privilege of democracy is that we, as citizens and religious believers, can have a voice in the direction of our country by voting for the common good; this is both a right and a responsibility. The great privilege of being Catholic is that we have a community of faith and a body of teaching, going back to Christ himself, which can help us make good decisions in the voting booth.

Q. Where can I find out more?

A. Our bishops offer a detailed reflection on Catholic teaching and political life, called “Forming Consciences for Faithful Citizenship,” at www.faithfulcitizenship.org.

(Greg Erlandson is an award-winning Catholic publisher, editor and journalist. Lori Dahlhoff, EdD, has more than 20 years of experience in catechetical ministry.)

Supporting mental health with hope and dignity: a call to action during October’s focus on life

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By Bishop Joseph R. Kopacz, D.D.
In the heart of the month of October dedicated to human life at every stage, i.e. the dignity of the human person as the corner stone for the common good, the church also raises up the struggles that surround mental health. The National Catholic Mental Health Campaign is a year-round initiative, and each year, the U.S. Bishops engage in a concerted effort beginning on World Mental Health Day, Oct. 10 (since 1992), and continuing to the feast of St. Luke, patron of health care (Oct. 18). During this concentrated period three primary goals are promoted: (1) to raise awareness of the mental health crisis, (2) to combat stigma surrounding the topic of mental health, and (3) to advocate for all those impacted by the crisis. The message of the campaign is straightforward: Everyone who needs help should receive help.

Bishop Joseph R. Kopacz, D.D.

Our nation faces a dire mental health crisis. According to the Center for Disease Control and Prevention, more than one in five adults live with mental illness. Apparently, half of Americans are expected to have some form of mental illness during their lifetime. Yet, it retains a pernicious stigma. It can interfere with individuals seeking treatment and finding an understanding community to support them.

A review of data from 144 studies of participants from around the world revealed that the stigma of mental illness remains one of the top barriers to accessing mental health care. There is particular concern about the mental health state of adolescents. Almost all indicators of poor mental health among high schoolers increased over the past decade. In 2021, 42% of students experienced persistent feelings of sadness or hopelessness, up from 28% a decade earlier. 22% seriously considered attempting suicide, up from 16%, and 18% made a suicide plan, up from 13%.
The data further reveals disparate mental health outcomes based on race. It further shows that while boys and girls are suffering deeply, they can face distinct challenges. The data is also troubling regarding a disproportionate number of individuals who identify as LGBTQ who face mental health difficulties. “As a church we must pay particular attention to these differences in our pastoral work and advocacy efforts,” the U.S. Bishops encourage. Compounding this issue is the shortage of mental health resources in far too many communities in our nation.

The U.S. Conference of Catholic Bishops has invited the faithful to participate in an Oct. 10-18, 2024, novena for mental health, as part of the second year of its National Catholic Mental Health Campaign. (OSV News photo/courtesy USCCB)

We are not alone in this struggle as mental distress spans the globe. The World Health Organization estimates nearly a billion people are living with a mental disorder worldwide. Global rates of depression and anxiety increased by more than 25% in the first year of the pandemic, according to the World Health Organization. Sister Carneiro, the new superior general of the Sisters Hospitallers, who serve nearly 1 million people with mental disorders across 25 countries, told Catholic News Service that the church “has an important role of hope, of offering a new horizon” to people struggling with mental illness.” She is qualified to speak for the church at home and abroad. While society must be active in addressing mental health issues, she explained that the church has a “unique differentiating element, because it is motivated by faith, with a dimension of hope and recognition that each person is more than their illness and has human dignity. When there is a mental health problem, it is not only the mind that is ill, but also all the being, the entire sense of life,” she said. “For the church and for us as a congregation, what is most important is to help vulnerable people who are suffering to again find a sense of life and hope.” Her message resonates well with the impending jubilee year whose theme is a Jubilee of Hope.

The USCCB recommends that each U.S. parish promote the annual novena within their communities. The novena officially goes from October 10 to 18, 2024. The daily texts for the novena can be found online at https://www.usccb.org/mentalhealth. First and last, may we never overlook the power of prayer in the service of health and hope.

For all the individuals who are impacted by issues of mental health, especially within our local community, that God may bless them with his grace and consolation, and that Catholics everywhere will accompany and support women and men and children who experience mental health challenges and promote mental and spiritual wellness. We pray through Christ our Lord, Amen.

Called by Name

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In the first few months of our new partnership with Vianney Vocations, we can already see some big changes and very encouraging signs. Four discernment groups are up and running with about 30 men who want to learn more about diocesan priesthood taking part. In my five years as vocation director, the largest discernment group I can remember had 8-9 guys, and there was just one of them, and that group was only for men in the Jackson area. Now we have four groups in four different locations (Cleveland, Jackson, Oxford and Starkville). This is tangible evidence that there are many more young men who are open to the call to priesthood and who can benefit from accompaniment. Accompanying more men means that more men will apply for seminary and more seminarians means more future priests.

The next step in our accompaniment is to offer ‘Come and See’ opportunities to our discernment group members and other discerners. In mid-October Father Tristan Stovall is taking about eight men to the seminary in New Orleans and then in early November we will be bringing many more to St. Joseph Seminary College in Covington, Louisiana for their bi-annual ‘Come and See’ weekend. That weekend, Nov. 9-10, will also be a big weekend in our diocese. We are going to invite every priest in the diocese to share their vocation story at each Mass that weekend. We will also ask you to consider whether there are young men in your parish who you think would make great priests and could benefit from taking part in these new programs that we are offering. This ‘Called by Name Weekend’ will help us get even more participation in our discernment groups. If we have 30 or so men just from our personal contacts and conversations, think about what the Lord could do with everyone in the diocese calling forth men to seriously discern whether they have a call to be a priest in our diocese. I am very excited about this!

I will be briefing all our clergy and lay ecclesial ministers about this effort at our upcoming Continuing Formation Workshop, so they have all the information they need to help roll this out. Once we get names submitted the staff at Vianney is going to help Bishop Kopacz, myself and the vocations team reach out to all the men who are put forward to invite them to discern a little more formally and take part in these discernment groups and seminary visits. I’m grateful to the vocations team, our staff here at the diocese including our vocations staff, and Father Tristan (who has been an amazing source of new ideas and energy as assistant vocation director). I’d also like to thank all the generous donors from across the diocese who are supporting the Homegrown Harvest Festival Oct. 12. I look forward to discussing these exciting developments with them that evening!

Father Nick Adam, vocation director

Volunteer and Deacon candidate, Jeff Cook speaks with discerners at a recent discernment group meeting at St. Peter’s in Jackson. (Photo courtesy of Father Nick Adam)

Diocese celebrates faith, hope and love in Catholic education

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FAITH IN EDUCATION
By Karla Luke

On Sept. 3, the Diocese gathered for the annual day of worship and professional development hosted by the Office of Catholic Education. This much-anticipated event brought together over 400 faculty, staff and administrators from across the diocese to celebrate Catholic education and renew their mission in

Dr. Tim Hogan

nurturing faith and academic success among students. Held on the Tuesday after Labor Day, the day began with a Mass celebrated by Bishop Joseph Kopacz in the Fine Arts Building at St. Joseph School in Madison, coinciding with the Memorial of St. Gregory the Great – one of the patron saints of educators.

Dr. Timothy Hogan, a licensed clinical psychologist, speaker and author, was the keynote speaker for the day. Known for his expertise in the impact of technology and culture on spirituality, Dr. Hogan delivered a powerful and engaging presentation based on the diocesan theme of “Faith, Hope and Love.” His talk, “Faith, Hope and Love: Proven, Practical Ways to Cultivate Love,” inspired educators to deepen their own spiritual lives while guiding students to do the same. Drawing from his latest book, The Gift of Cultural Hurricanes: Tools to Rebuild Authentic Spirituality, Dr. Hogan shared insights on how educators can positively influence the faith of their students through their own authentic example.

Dr. Hogan emphasized the importance of strong attachment and connection between teachers, caregivers, and students, highlighting the role of educators in modeling faith and empathy. He discussed the challenges faced by young people today, particularly the pervasive impact of technology on their ability to process emotions and develop spiritually. Referencing data from 2013, when average smartphone usage was 18 minutes per day, compared to today’s staggering 6.5–8.5 hours per day, Dr. Hogan made clear the need for educators to be present, empathetic, and engaged in helping students navigate these challenges.

His message also spoke to the well-being of educators, encouraging them to slow down and be present in the moment, quoting St. Teresa of Avila: “Whoever possesses the present moment possesses God.” Dr. Hogan offered practical advice for fostering mindfulness in the classroom, such as beginning with a check-in to help students connect with their feelings and modeling emotional awareness in an age-appropriate manner. He urged educators to maintain a positive mindset, treat themselves with grace, and find solace in prayerful, rhythmic breathing.

Karla Luke

After a shared meal, attendees broke into groups based on their roles in their schools to discuss how they could implement these ideas in their work. The day concluded with group sharing, where educators reflected on the insights gained and ways to support each other.

Feedback from participants was overwhelmingly positive. Many appreciated Dr. Hogan’s engaging style and the practical tools he offered for the classroom and beyond. Comments included: “My favorite thing about today was the speaker. He was amazing. He really engaged everyone in his presentation,” and “Not only telling us the issues we are seeing but helping us find ways to do something about it!” Educators also valued the opportunity to collaborate with their counterparts from other schools across the diocese.

The Office of Catholic Education extends its gratitude to Dr. Dena Kinsey and the staff of St. Joseph School for hosting, and to the Chancery staff for their ongoing support. A special appreciation goes to Rachel Patterson and Virginia Hollingsworth, for their dedication in organizing the event.

Finally, we honor all our teachers who, day in and day out, dedicate themselves to ensuring that our children are not only prepared for academic success but also develop a deep and lasting relationship with Christ. Their commitment to our mission is extraordinary, and they are truly our heroes.

(Karla Luke is the executive director of Catholic Schools for the Diocese of Jackson)

Pope prays for collaboration: ‘Priests are not the bosses of the laity, but their pastors’

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By Justin McLellan
VATICAN CITY (CNS) – Every Christian, whether a layperson or member of the clergy, has a vital role to play in advancing the mission of the church through collaboration, Pope Francis said.

“We priests are not the bosses of the laity, but their pastors,” he said in a video message for his October prayer intention: “For a shared mission.”

Christians are called to follow Jesus not with “some people above others or some to one side and the rest to another side, but by complementing each other,” the pope said in the message released by the Pope’s Worldwide Prayer Network Sept. 30. “We are community. That is why we must walk together on the path of synodality.”

The network posts a short video of the pope offering his specific prayer intention each month, and members of the network pray for that intention each day.

Pope Francis discusses his October prayer intention, “For a shared mission,” in a video message released by the Vatican Sept. 30, 2024. (CNS screengrab/Pope’s Worldwide Prayer Network)

In addition to coinciding with the month that includes World Mission Sunday, the pope’s message was delivered as 368 members of the Synod of Bishops began a two-day retreat ahead of the second session of the synod in Rome. The synod, focusing on synodality, gathers bishops and other experts from around the world to discuss how to create a more listening church.
Pope Francis suggested that a bus driver, a farmer or a fisher might wonder what role he or she can play in the church’s mission of evangelization. But “what all of us need to do is to give witness with our lives. Be co-responsible in mission,” he urged.

“The laity, the baptized in the church, are in their own home, and they must take care of it. So do we priests and consecrated people,” the pope said. “Everyone contributes what they know how to do best.”
“We are co-responsible in mission, we participate and we live in the communion of the church,” he said, asking for prayers so that the church may “continue to sustain a synodal lifestyle in every way, as a sign of co-responsibility, promoting the participation, communion and mission shared by priests, religious and laity.”

Our real legacy – the energy we leave behind

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IN EXILE
By Father Ron Rolheiser, OMI
Several years ago, at a time when the national news was much fixated on a high-profile case of sexual harassment, I asked three women colleagues: “what constitutes sexual harassment? What’s the line here that may not be crossed? What’s innocent behavior and what’s harassment?” They answered to this effect. It’s not so much a question of a clear line, a certain remark or behavior that goes too far. Rather, we know what is innocent and what is not. We can read the energy beneath the behavior. We know when it’s harassment and when it’s not.

Father Ron Rolheiser, OMI

I have no doubt that in most instances this is true. All of us have very perceptive inner radar screens. We naturally feel and read the energy in a room – tension, ease, jealousy, affirmation, innocence, aggression. You see this already in very young children, even babies, who can sense ease or tension in a room.

It is interesting that the great Carmelite mystic John of the Cross, draws on this notion when he writes on discernment in spiritual direction. How, he asks, do you discern if a person is in a genuine dark night of the soul (a healthy thing) or whether he is sad and down because of an emotional depression or because of bad moral behavior? John elaborates a number of criteria for discerning this, but ultimately they all come down to reading the energy that the person is radiating. Are they bringing oxygen into the room or are they sucking the oxygen out of the room? Are they depressing you as you listen to them? If yes, then their issue is not spiritual nor healthy. People who are in an authentic dark night of the soul, irrespective of their personal interior struggle, bring positive energy into a room and leave you inspired rather than depressed.

My purpose in sharing is not for us to become more critical and start judging others by trying to consciously read the energy they are radiating. (We are already unconsciously doing that.) What I want to highlight rather, as a challenge, is for each of us to more consciously examine ourselves vis-à-vis what energy we are bringing into a room and leaving behind.

Each of us needs to courageously ask: what energy do I bring into a room? What energy do I bring to the family table? To a community gathering? To those with whom I discuss politics and religion? To my colleagues and fellow workers? To the social circles within which I move? And more deeply, as a parent or as an elder, what energy am I habitually bringing to my children and to the young? As someone teaching or doing ministry, what energy am I radiating as I try to lead others?

That’s a critical question. What energy am I habitually bringing into a room and leaving behind? Frustration? Anger? Chaos? Jealousy? Paranoia? Bitterness? Depression? Instability? Or am I bringing and leaving behind some stability, some sanity, some joy of heart, some energy that blesses rather than curses others? Ultimately, what am I leaving behind?

When Jesus is giving his farewell speech in John’s Gospel, he tells us that it is better for us that he is going away because otherwise we will not be able to receive his spirit; and that his spirit, his final gift to us, is the gift of peace. Two things should be noted here: first, that the disciples couldn’t fully receive what Jesus was giving them until he had gone away; and second, that ultimately his real gift to them, his real legacy, was the peace he left behind with them.

What may seem strange at first glance is that his followers could only fully inhale his energy after he had gone away and left them his spirit. That is also true for each of us. It is only after we leave a room that the energy we left behind is most clear. Thus, it is after we die that the energy we have left behind will constitute our real legacy. If we live in anger and bitterness, in jealousy and unwillingness to affirm others, and if our lives sow chaos and instability, that will be what we ultimately leave behind and will always be part of our legacy. Conversely, if we are trustworthy and live unselfishly, morally, at peace with others, bringing sanity and affirmation into a room, then, like Jesus, we will leave behind a gift of peace. That will be our legacy, the oxygen we leave on the planet after we are gone.

And this is not a question of who can best light up a room with humor and banter, good as these can be. It is rather a question of who has enough personal integrity so as to bring trust and stability into a room?
Given all this, it’s good to ask oneself: when I enter a room am I bringing some oxygen into that room or am I sucking some oxygen out of that room?

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

God has you right where he wants you

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FROM THE HERMITAGE
By sister alies therese

Take a peek at Psalm 77 where the psalmist spends the first half lamenting his (and the community’s) miserable situation (1-10). A translation I like in The Message (Peterson, 2003) says, “I found myself in trouble and went looking for my Lord; my life was an open wound that wouldn’t heal … Will the Lord walk off and leave us for good? Will he never smile again…? ‘Just my luck,’ I said, ‘The High God goes out of business just the moment I need Him.’” What could bring something good out of this? “You can never learn that Christ is all you need until Christ is all you have,” Corrie ten Boom reminds us.

Later the psalmist brings another point of view … something beautiful happens beginning at 11 to the end, when he changes his focus, ceases the lamentation and focus on himself, and turns to God. In Exodus language, he prays, “Once again I’ll go over what God has done, I’ll ponder all the things You’ve accomplished and give a long, loving look at Your acts … You pulled your people out of the worst kind of trouble…” I think this is something about salvation … and the saving job is God’s. That’s right where God wants you.

How does that salvation look? What is one practical aspect? Well, Pope Francis on Holy Thursday in 2014 said, “Am I really willing to serve and help others? This sign is a caress of Jesus.” This psalmist and his community in turning to God not only to themselves, discovered what Paul was trying to get over to the Ephesians. While pondering the darkness and the sinfulness of humanity, Paul also wants them to learn that God has us right where we belong … because that is where He wants to ‘shower us with grace and kindness’ and to teach us that this saving business is His gift. The fact that it is God’s gift is traced back to the covenants of the past and the promises to Israel … God created ‘a new kind of human being, a fresh start for everybody.’ And that’s how we are to act toward one another. We are to be that caress of Jesus in the lives of friends and foes.

Catherine of Siena adds, “To the servant of God every place is the right place, and every time is the right time.” Every opportunity that comes our way ‘works out’ this salvation we’ve been given. Our learning to share allows us challenges and opportunities to gift others with those precious gifts of God. They often look like fruits of the spirit … patience, kindness, joy, gentleness, etc.

My experience of these fruits is usually where I am the weakest, or when we are most challenged, where we fear. In the April 4, 2014, Collect, we hear: “O God, who has prepared fitting helps for us in our weakness, grant we pray that we may receive their healing effects with joy and reflect them in a holy way of life.” This holy way of life is mirrored in the blessed life of Jesus, where we use the gift of salvation He has given, for others. Psalm 77 also reminds us, “O God, your way is holy, no god is great like God.”

God has us right where He wants us and comments further in Ephesians: “You are no longer wandering exiles … the kingdom of faith is your home country. You’re no longer strangers or outsiders. You belong here.” (Peterson, 2003) “For it is the will of our courteous Lord that we should be as much at home with Jesus as heart may think or soul desire. Julian of Norwich writes in Revelations. Our salvation, our saving, is about the grace that changes us into what God has in mind. We say to become the best version of ourselves … well, yes but what we want is to be the version God has in mind right where we are! Look at some of our October saints … Therese, Francis and Teresa.

“Christ wills that where He is we should be also, not only for eternity but already in time, which is eternity begun and still in progress,” so says Elizabeth of the Trinity. There is only one place to be … right where we belong in God. This means we belong in love and are motivated from that core to act as such.

Pope St. John Paul II clarifies, “Love is the constructive force for humanity’s every positive road … the future does not gather hope from violence, hatred or selfishness.” Our world and our country are full of the latter and it is our job to change things right where we are.
Blessings.

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

The battles we fight

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CALLED TO HOLINESS
By Jaymie Stuart Wolfe

“Choose your battles” is generally good advice. It’s wise to acknowledge that not every fight can be won; that we may not have the resources to sustain a war on many fronts; that victory sometimes costs us more than we can afford. But if you’re born (or baptized) on the battlefield, things become more complicated. It’s hard to resist the urge to take up the cross and march like a crusader into every engagement, especially when we see the destruction around us, know the stakes are high and suspect we are outnumbered.

Jaymie Stuart Wolfe

The practice of offering an abbreviated form of Pope Leo XIII’s prayer to St. Michael at the end of every Mass is, once again, widespread. And that’s a good thing, because if living our Catholic faith in today’s world could be summarized in a single word, “embattled” would be a strong contender.

And yet, God does not call any of us to go looking for a fight. That’s because we’re not often equipped to win a contest against an enemy that prowls around like a roaring lion, seeking someone to devour, (see 1 Pt 5:8). Perhaps more importantly, we also tend to forget that the battle God calls every one of us to engage in is a spiritual one, fought on the open fields of our hearts.

That is why the Catechism of the Catholic Church includes an entire section devoted to what it calls “The Battle of Prayer.” As the Catechism explains, “Prayer is both a gift of grace and a determined response on our part. It always presupposes effort. The great figures of prayer…all teach us this: prayer is a battle. …The “spiritual battle” of the Christian’s new life is inseparable from the battle of prayer” (CCC 2725).

After we’ve abandoned mortal sin, after we’ve decided to follow Jesus wholeheartedly, prayer is most often where we falter. Prayer is the most sustained battle of the Christian life. It is where our faith is both fed and tested. It is how our quest for salvation plays out. In prayer, we open our hearts to God. Through prayer, God opens his heart to us.

If we want to follow Christ, we must pray. And that is never easy. What is easy is the discouragement we face when we try and fail. Despite our best intentions, the daily Rosary or Mass easily become more like every other day. We skip time with God when we are pressed for time. And that makes us vulnerable to one of the enemy’s most effective traps: self-sufficiency.

Approaching life and all its challenges alone and on our own power separates us from the grace of perseverance and sets us up for failure. We know that we cannot live the life of Christ apart from Christ. And yet, that is precisely what many of us attempt to do.

But it’s also easy for us to get distracted; to allow the values of our world to get a foothold in our hearts. When that happens, prayer can seem like a waste of time, an empty exercise in futility, a font of false hope, or an escape from reality. In the cloud of the disappointment that descends when God does not give us everything we want, we struggle to carry on. We ask ourselves whether prayer makes any difference. And when we aren’t convinced that it does, we either give up or seek our fortunes in battles we were never called to fight.

But to be victorious in the battle of prayer, we must acquire and cultivate the virtues that, ironically, arise from prayer: humility, trust and perseverance. Humility teaches us not to be surprised by our own weaknesses. It considers how the distractions we face in prayer reveal our attachments to things other than God. Trust teaches us to rely completely on the Holy Spirit, the divine presence and power given to us in God’s time and in his way. Perseverance overcomes our laziness, but it also purifies our motivations and draws us into the love that makes all things possible.

In the great scheme of things, all the other battles we choose to fight serve only to distract us from the main event. Because prayer is what transforms and guides us, it is the only battle worth fighting, and the only one we must – by God’s grace and our effort – win.

(Jaymie Stuart Wolfe is a sinner, Catholic convert, freelance writer and editor, musician, speaker, pet-aholic, wife and mom of eight grown children, loving life in New Orleans.)