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Updates
Calendar of Events
SPIRITUAL ENRICHMENT
DIOCESE/MADISON – Fall Faith Formation Day, Saturday, Nov. 15 at St. Francis, Madison from 10 a.m. to 3 p.m. The Department of Faith Formation welcomes all formation leaders and volunteers for a keynote by Robert Feduccia and a variety of breakout sessions to with the theme “Pilgrims of Hope Journeying Together.” Cost: $10. Register at https://bit.ly/FFFDay2025. Deadline is Nov. 5. Details: email fran.lavelle@jacksondiocese.org.
DIOCESE/MOBILE, Ala. – Sister Thea Bowman Jubilee of Hope Bus Pilgrimage, Nov. 15-16 to Mobile and Montgomery, Ala., for a powerful journey of faith, history and fellowship. Highlights include visits to the Africatown Heritage Center, the Equal Justice Initiative and more. Details: Visit https://bit.ly/srtheapilgrimage2025 for more info and to register.
DIOCESE/NATCHEZ – Diocesan Young Adult Pilgrimage to St. Mary Basilica in Natchez, Nov. 8. Register by Nov. 1. Cost $25. Fee does not include transportation, meals or optional overnight stay. Details: https://jacksondiocese.flocknote.com/signup/222556 or email amelia.rizor@jacksondiocese.org.
DIOCESE/CLINTON – Diocesan Youth Adult Day of Reflection “Prepare the Way,” Saturday, Dec. 6, from 10 a.m. to 2 p.m. at Camp Garaway, Clinton. Register at https://bit.ly/YAReflection25. Details: amelia.rizor@jacksondiocese.org.
CLINTON – Holy Savior, Parish Ladies Retreat, Saturday, Nov. 1, 8:30 a.m. to noon. Join us for a time of fellowship, reflection and prayer. Retreat includes Mass, presentations and lunch. Details: Register at https://bit.ly/HSLadiesRetreat112025.
GLUCKSTADT – St. Joseph, Millions of Monicas – Praying with confidence for our children, each Tuesday from 6:30-7:30 p.m. in the church. Join with other mothers and grandmothers as we pray for our children’s faithful return to the church. Details: email millionsofmonicas@stjosephgluckstadt.com.
PARISH & YOUTH EVENTS
BROOKHAVEN – St. Francis, Trunk or Treat, Wednesday, Oct. 29 at 6 p.m. on the parish playground. Details: church office (601) 833-1799.
CLINTON – Holy Savior, Fall Festival/Trunk or Treat, Wednesday, Oct. 29 from 6-7:30 p.m. in the upper parking lot. Details: church office (601) 924-6344.
GREENVILLE – St. Joseph, Trunk or Treat, Wednesday, Oct. 29 at 5:30 p.m. in the Our Lady of Lourdes parking lot. Details: Katherine at (662) 836-6108.
JACKSON – Cathedral of St. Peter the Apostle, Parish Gala, Saturday, Nov. 1 at 6 p.m. at the Capitol Club Rooftop. Join us for this no tie occassion to raise funds for the Cathedral kitchen and promote community in the parish. Details: church office (601) 969-3125.
MADISON – St. Francis, Parish Mission “Hope and Pilgrimage,” Oct. 26-27 from 5:30-7:45 p.m., with speaker and author Joan Watson. All are welcome. Please RSVP. Details: church office at (601) 856-5556.
St. Francis, Trunk or Treat, Wednesday, Oct. 29, from 6:30-8 p.m. Details: church office (601) 586-5556.
NATCHEZ – St. Mary Basilica, Trunk or Treat and Halloween Carnival, Thursday, Oct. 30 in the parking lot on Union Street across from Memorial Park. Details: church office at (601) 445-5616 or secretary@stmarybasilica.org.
PEARL – St. Jude, Remembrance Mass, Wednesday, Nov. 5 at 6 p.m. Come for a special celebration in memory of our loved ones that have gone before us. Details: office@stjudepearl.org.
SOUTHAVEN – Christ the King, Halloween Bash, Friday, Oct. 31 from 6-8 p.m. Games, concessions and more. Cost of entry: one bag of candy. Details: church office (662) 342-1073.
STARKVILLE – St. Joseph, CYO Garage Sale, Saturday, Nov. 15 from 8-11 a.m. in the parish hall. Details: church office (662) 323-2257.
EMPLOYMENT
JACKSON – Diocese of Jackson seeks a Facilities Manager to support parishes and schools. Oversees contract review, construction, and diocesan property/life-health-safety policies; manages maintenance and repairs for the Chancery and diocesan sites. Bachelor’s/associate degree in facilities or construction preferred; CFM preferred; 5+ years facilities/construction management required. Email résumé and cover letter to Cathy Pendleton at cathy.pendleton@jacksondiocese.org.
CATHOLIC SCHOOL ADMINISTRATOR POSITIONS – The Diocese of Jackson seeks qualified, faith-filled leaders to serve as administrators in our Catholic schools. Positions available at St. Joseph School, Madison (Grades 7–12), St. Joseph School, Greenville (Grades PK3–12), and St. Elizabeth School, Clarksdale (Grades PK3–6). Applicants should be practicing Catholics with leadership experience, strong communication skills, and a commitment to Catholic education. For details and applications, visit jacksondiocese.org/administrator-employment.
Blues, BBQ and blessings: Homegrown Harvest strengthens support for seminarians
By Joanna Puddister King
MADISON – The spirit of faith and generosity filled St. Francis of Assisi Parish on Saturday, Oct. 11, as nearly 300 guests gathered for the sixth annual Homegrown Harvest Festival – an evening of blues, barbecue and support for the future priests of the Diocese of Jackson.
The event raised a record $189,000, with donations still coming in. Funds from the night directly support the diocese’s 12 seminarians and the Office of Vocations’ efforts to promote priesthood.
For the first time, the event featured a live auction led by EJ Martin, who energized the crowd with a “raise your paddle” appeal. Guests pledged at various levels helping the live auction alone bring in $15,400.
“It was a wonderful evening,” said Father Nick Adam, diocesan director of vocations. “We had a record number of guests and raised a record amount for our seminarians. Every dollar supports our twelve current seminarians and our efforts to continue to promote the priesthood throughout the diocese.”
Father Nick noted that three additional men are currently applying for seminary next fall. “We would love to hit $200,000, which was our goal heading into the night,” he said. “If we do, that amount would help educate four of our seminarians for a year.”
The silent auction was another highlight of the evening, featuring dozens of donated items, including 12 themed baskets created by the families of each seminarian. The baskets reflected the personalities and favorite pastimes of the seminarians – from sports teams to snacks, and even a few with bottles of their favorite spirits.
“One of the greatest gifts of the evening was seeing our seminarian parents having such a great time and working together in support of our men,” said Father Nick. “They’ve really grown together over the past several months as they walk with their sons.”
A new touch this year were special buttons and ribbons worn by seminarian mothers, a visible sign of their pride and their sons’ ongoing discernment. Many families spoke about forming a prayer group to lift up their sons, Father Nick and future vocations.
Seminarian Grayson Foley, a graduate of St. Joseph School in Madison, drew laughter and applause when he shared his vocation story with the crowd. Using humor and heartfelt honesty, Foley told how God spoke to him through his love of basketball.
“I had an experience in adoration where I saw the Lord face to face,” he said. “I prayed, ‘Thy will be done,’ and for the first time I really meant it. I thought I was giving up basketball, but the Lord gave it back a hundredfold.”
Foley explained how he met then-Deacon Nick Adam on a basketball court years ago, where the two bonded over the sport that would later lead Foley to discern seminary. “Everything we do is for you,” Foley told attendees. “My life is not my own – it’s completely yours.”
Among the seminarians recognized was Will Foggo, who will be ordained to the transitional diaconate on Nov. 29 at Cathedral of St. Peter the Apostle in Jackson. Foggo, the most senior of the group, will serve as a deacon at St. Joseph Parish in Starkville until his priestly ordination in May 2026.
The cost of education, room and board for each seminarian runs close to $50,000 per year, underscoring the importance of continued support from across the diocese.
“The work of calling forth more young men to consider priesthood is continuing,” said Father Nick. “We still have our goal of 33 seminarians by the year 2030. I know it sounds crazy, but with God, anything is possible.”
The night’s joyful fellowship, generous giving and laughter from stories like Foley’s showed that the seeds of that vision are already taking root.
(To support seminarian education, contact Rebecca Harris in the Office of Stewardship and Development at (601) 969-1880 or rebecca.harris@jacksondiocese.org.)
Young Catholics invited to join 2026 national pilgrimage with Jesus in the Eucharist
By Gina Christian , OSV News
(OSV News) — Young Catholic adults are invited to apply for a “once-in-a-lifetime” journey with Jesus Christ in the Eucharist across the nation.
Eight perpetual pilgrims are being sought for the 2026 National Eucharistic Pilgrimage, which takes place May 21 to July 8.
Those selected will accompany the Blessed Sacrament for the full length of the pilgrimage, forming a core group that will participate in Eucharistic processions through towns and cities, while attending daily Mass and Holy Hours. They will also carry out both service and evangelization in local communities along the entire route.
The effort is not for the faint of heart, according to the National Eucharistic Pilgrimage’s website.
“Serving as a Perpetual Pilgrim is an extraordinary call — and a serious commitment,” said its perpetual pilgrim application page. “This journey is demanding spiritually, mentally, socially, and physically — yet it is also a once-in-a-lifetime opportunity to walk in the footsteps of the Apostles.”
Applicants must baptized and confirmed Catholics ages 19-29, who are “rooted in the sacraments … faithful to the teachings of the Church and committed to daily prayer,” said the website.
In addition, pilgrims must be “flexible, resilient, and ready for communal team life on the road,” as well as “physically able to walk long distances,” which can stretch up to 15 miles on some days.
Perpetual pilgrims will engage with those they encounter along the way through faith sharing, witness talks and media interviews, and will stay in local host homes during their journey.
Training will be provided to assist the pilgrims in fundraising for mission expenses, and a spiritual director will guide the pilgrims before, during and after their trek.
Applications are due by Oct. 22.
An in-person pre-pilgrimage retreat for the perpetual pilgrims will be held Jan. 23-25, and weekly formation meetings will be conducted via Zoom on Monday evenings throughout the spring ahead of the anticipated May 21 pilgrimage start date.
The pilgrimage continues a key component of the National Eucharistic Revival, the 2022-2025 effort by the U.S. Catholic bishops to rekindle devotion to Jesus in the Eucharist. The initiative was sparked by a 2019 Pew Research Center report showing that only one third of the nation’s Catholics believed that Jesus Christ is truly present in the Eucharist.
Major highlights in the revival included the 10th National Eucharistic Congress, which took place in July 2024 in Indianapolis, and the 2024 and 2025 National Eucharistic Pilgrimages.
National Eucharistic Congress Inc., a nonprofit organization in a partnership with the USCCB, expects to continue to build on the revival’s work through its annual National Eucharistic Pilgrimages as well as diocesan, regional and national Eucharistic congresses. Organizers hope to hold the next National Eucharistic Congress in 2029, a proposal on which the U.S. bishops are expected to vote when they meet in November.
In the meantime, the upcoming 2026 pilgrimage will ” bring the healing presence of Christ across our nation, renewing the Church through encounter,” said pilgrimage organizers on the application website.
(Gina Christian is a multimedia reporter for OSV News. Follow her on X @GinaJesse Reina.)
What Catholics believe about the four last things
By David Werning , OSV News
(OSV News) — At the end of our earthly lives, our faith tells us there will be four last things: death, judgment, hell and heaven. Reflecting on such ominous topics in the month in November can seem quite appropriate for both the pessimist and the optimist alike.
On the one hand, the pessimist, who focuses exclusively on his or her demise, finds the cold, dark nights of late fall and early winter, with the season’s gaunt and barren trees, a perfect composition of death.
The optimist, on the other hand, while acknowledging the inevitability of death, takes comfort in the seeds of life that are buried beneath winter’s snows and that will rise again “like wheat that springeth green.” November’s two great feasts — All Saints and All Souls — remind one of the lasting hope we have in Jesus, who has saved the world by his cross and resurrection. The forces of darkness cannot overcome him who is the light of the world.
Clearly, bringing Jesus’ saving acts to bear upon the four last things makes all the difference. Without faith, death can be seen in a merely utilitarian way. Rather than being an experience that one “lives,” including reflecting on it and preparing for it, death becomes something to be forestalled at all cost when one’s life is going well and hastened when one’s life becomes unbearable.
Thus life itself becomes simply another possession that one can have or throw away, rather than a gift to be experienced. Moreover, without faith, judgment and hell and heaven are parts of a grand fairy tale made up by weak people unwilling to face “reality” (see “Evangelium Vitae,” No. 22).
The Christian, by contrast, sees the four last things precisely as parts of a very real and profoundly meaningful life with God that extends beyond the grave. Indeed, life cannot be understood fully without acknowledging all four. Each of them reflects God’s love and mercy and justice in its own way.
Given the promises of Jesus — that he would, once and for all, destroy the power of death and open the gates of heaven — every Christian (and everyone searching for the truth) should develop a healthy appreciation of the last things. Death, judgment, hell and heaven — understood in relation to Christ — must be a part of one’s overall examination of life.
Otherwise, one may miss the blessings such an examination brings.
Worse, if God and his truth are shut out willfully, one may suffer the fate of the damned (see “Gaudium et Spes,” No. 19; “Lumen Gentium,” No. 16).
Death
Among the four last things, death is seen by both believers and nonbelievers as the end of the physical existence human beings enjoy on this earth, but that’s where the agreement ends. A faithless view stops at the grave; there’s nothing more to consider. The Catholic Church, on the other hand, sees death within the context of God’s revelation, and there’s a lot more to consider.
Based on Scripture and tradition, and ultimately on Jesus’ witness, the church recognizes death as the just punishment for the freely chosen sins of human beings: “God did not make death, nor does he rejoice in the destruction of the living. For he fashioned all things that they might have being. … It was the wicked who with hands and words invited death” (Wis 1:13-14, 16; see also Wis 2:23-24).
In the creation stories found in the book of Genesis, the authors convey the truth that God created a universe that is good, and it is designed according to his laws. God also created human beings to enjoy a relationship with him, which was to be marked not only by fidelity to his will but also by stewardship of his creation and even by the generation of new life. God made human beings in his image, male and female he made them: a communion of persons (reflecting the Trinity) who enjoyed — each one of them — the gifts of reason and free will.
In other words, when making man and woman, God did not desire automatons, but sons and daughters who would choose freely to love each other and their creator.
Human beings, however, chose not to honor their relationship with God, but instead invited death into the world by committing the original sin: rejecting the world as God created it and, instead, asserting themselves as equals to God. Hence the separation from God and the loss of mortal life. Before the first sin, human beings had eternal communion with God as a gift. After sin, an eternity without God is a real possibility.
But it’s not the only possibility. God, who gave the gift of freedom to man and woman, is supremely free. He could have responded to sin in a number of ways: scrap everything and start again, or create a new world with new creatures. God responds, however, by honoring the relationship with human beings, even though they did not. And he does so in a just and merciful way that allows both the consequences of sin to follow (i.e. death) and the gift of freedom to remain intact.
In a word, God’s response is Jesus. From the moment man and woman sinned, God set into motion his plan of salvation. Human beings could never offer an adequate recompense for their sins, so God offers it for them in the person of Jesus (see Rom 5:17). In effect, God opens the floodgates of his love. The world that had been marred by sin is thoroughly bathed in love through Jesus, “who destroyed death and brought life and immortality to light” (2 Tim 1:10).
The sinless one dies for the sinners. What could underscore so powerfully the goodness of creation and, at the same time, the evil of sin? What could convince human beings better — or more gently — that God still desires their eternal happiness than his responding to the evil of sin not with anger, not with bloodlust, but with love?
Jesus has saved the world through his life, death and resurrection. Human beings now have the opportunity to accept salvation, to turn back to God by receiving his forgiveness and yielding to his will and, after dying themselves, to enter eternal life.
Understood in the light of Jesus, death takes on a new meaning. It no longer has power over a person who abides in Jesus, for that person has been freed “from the law of sin and death” and received “the spirit of life in Christ Jesus” (Rom 8:2). St. Paul received this revelation more fully than most and ordered his life upon it: “For to me life is Christ, and death is gain. … I am caught between the two. I long to depart this life and be with Christ, (for) that is far better. Yet that I remain (in) the flesh is more necessary for your benefit” (Phil 1:21, 23-24).
St. Paul grasped the essential meaning of Jesus’ saving grace for humankind. While living, he was already united to Jesus, for the kingdom of God was already present in a hidden way (see Lk 17:20-21) and, by his ministry, Paul could bring more people to the faith as well. As for death, that would only deepen the union with Jesus.
Therefore, death need not be hastened or forestalled, but can be greeted with serenity when it comes. Passing from this life to the next is simply moving from one way of living in Jesus to another. St. Paul tried to peel away a bit of the mystery by saying, “that which is corruptible must clothe itself with incorruptibility, and that which is mortal must clothe itself with immortality” (1 Cor 15:53). Indeed, the Scriptures show that Jesus’ body had been transformed after the resurrection (see Mk 16:12; Lk 24:16; Jn 20:14, 21:4). The meaning is this: For one who remains faithful to Jesus, life is changed, not ended, at death.
Judgment
The church’s teaching on death can have both a comforting and sobering effect. It is comforting to know that life continues, but the fact that one’s time on this earth is limited should bring some weightiness to one’s decisions. But if death fails to do this, then the church’s teaching on judgment hopefully will (note that the church uses “man” in the universal sense, meaning “man and woman”): “Each man receives his eternal retribution in his immortal soul at the very moment of his death, in a particular judgment that refers his life to Christ: either entrance into the blessedness of heaven — through a purification or immediately — or immediate and everlasting damnation” (Catechism of the Catholic Church, No. 1022). There will also be a universal (or last) judgment of the entire universe at the end of time (see CCC, Nos. 1038-1041).
The basic meaning of the church’s teaching about judgment is that the choices one makes have value — they can be good or bad. Also, God determines the value of one’s choices and metes out the appropriate reward or punishment. This teaching tends to evoke two dominant feelings in people: fear and satisfaction.
Fear, of course, is not a bad feeling to have if one is living a sinful life; it might even prompt one toward conversion. Fear, in the sense of awe, is appropriate too, for God is able to judge everyone and every act in perfect justice and mercy. Only God knows the depths of each person’s heart; only he knows the advantages and disadvantages a person had; only he knows the full circumstances of every person’s life and every situation. God knows the full truth and will judge accordingly. The only bad kind of fear to have is one that is distrustful of God’s judgment, for how could God mistreat the very people he created and saved out of love?
Satisfaction is the other common feeling many people have regarding God’s judgment, which is good if by “satisfaction” one means a sense of contentment concerning God’s ultimate victory over all evil. A person who is content with God’s judgment is able to work diligently for justice on earth without vindictiveness or impatience, knowing that every good effort made at telling the truth, building solidarity, or righting wrongs cooperates with God’s victory. A “satisfaction” that hungers for revenge is not a good thing, for it reveals a distrust in God’s perfect judgment, which will have the final word (see Rom 12:17-21).
Hell
After a person has been judged, he or she will spend eternity in one of two states: hell or heaven. (Many people think of “hell” and “heaven” as places, but they are more accurately denoted vis-à-vis the relationship with God.) Hell is defined by the church as the “state of definitive self-exclusion from communion with God and the blessed” (CCC, No. 1033). God’s judgment in such a case would be to allow the person’s choice to take effect, as the Catechism relates: “God predestines no one to go to hell; for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end” (CCC, No. 1037).
The very mention of “hell” can cause some people to cry “unfair” (placing them in a long tradition going back at least to when Ezekiel was writing; see chapter 18). How could a loving and merciful God allow anyone to suffer eternal damnation? Other people even ignore hell and maintain that Jesus, who loves everyone, will also save everyone. Granted, the thought of hell may be horrifying, but the words of Jesus are clear: “The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers. They will throw them into the fiery furnace, where there will be wailing and grinding of teeth” (Mt 13:41-42).
To understand the terrible mystery of hell, the church directs people to the mystery of freedom, which is a gift human beings have from God. It is a gift that bestows great dignity and enables the person “to initiate and control his own actions” (CCC, No. 1730). But freedom also means that the person is responsible for his or her choices. “The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. The choice to disobey and do evil is an abuse of freedom and leads to the ‘slavery of sin'” (CCC, No. 1733).
Ultimately saying no to hell means saying yes to God. Again, God does not want robots that are forced to love him, but true sons and daughters who choose to love him and their brothers and sisters in freedom. Nevertheless, if they have the freedom to love, then they also must have the freedom not to love. The latter choice leads to hell.
Heaven
The alternative to hell is heaven, and whereas hell is the state of eternal separation from God, heaven is its opposite: “This perfect life with the Most Holy Trinity — this communion of life and love with the Trinity, with the Virgin Mary, the angels and all the blessed — is called ‘heaven.’ Heaven is the ultimate end and fulfillment of the deepest longings, the state of supreme, definitive happiness” (CCC, No. 1024).
And just as a person gets to hell by how he or she lives on earth, so it is with heaven. The crucial difference is that the person who chooses heaven uses his or her freedom to make every effort at yielding to and accepting God’s grace. Another difference is that a person can get to hell by oneself, but getting to heaven involves the whole body of Christ, head and members, as St. Paul reminded the Corinthians: “encourage one another and build one another up” (1 Thes 5:11).
The essence of heaven is the relationship that human beings enjoy with the Holy Trinity (which includes all the saints), a perfect communion that restores the order God intended when he first created everything. In fact, the church teaches that, following the Last Judgment, not only humanity but also the entire universe will be transformed into its glorified state (CCC, No. 1060). For human beings this means a reunification with their bodies, now immortal through the grace of the resurrection (see CCC, No. 1052).
Still, to enjoy this communion, human beings must act on God’s grace now, here on earth. What this means, practically speaking, is honoring one’s relationships as God intended. The book of Genesis suggests “that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbor and with the earth itself” (“Laudato Si’,” No. 66). Sin disrupted these relationships, resulting in separation from God, alienation among neighbors and disharmony with the earth. God’s love in Jesus has made it possible to restore all three.
The choice is before each human person: to love as Christ loves, faithful to the Father, united in the Spirit, and working for the salvation of all. If a person joins this work now, he or she will experience its perfection in heaven.
The four last things properly understood in the context of Jesus’ life, death and resurrection need not be so ominous. For example, in what is most likely an apocryphal account, the story is told about St. Bonaventure eating a meal with his fellow friars. One of them asks Bonaventure what he would do if Jesus were to initiate the Last Judgment at that very moment. And Bonaventure answers, “I’d finish eating my soup.” Apocryphal or not, it captures well the peace, even in the face of death and judgment, of one who abides in Jesus
(David Werning writes from Virginia.)
Called by Name
It was a wonderful evening at the sixth annual Homegrown Harvest Festival. We had a record number of guests and raised a record amount for our seminarians. At last count, we brought in about $190,000, all of which will support our 12 current seminarians and our efforts to continue promoting the priesthood throughout the diocese.
Currently, we have three men applying for the seminary for next August. We would love to hit $200,000 – our goal heading into the night – so if you haven’t given and would like to, please contact Rebecca Harris in the diocesan Development Office at (601) 969-1880. Thanks to everyone who worked so hard to make this night a huge success.
One of the greatest gifts of the evening was seeing our seminarian parents having such a great time and working together in support of their sons. We have a diverse group of young men, and their parents have really grown together in the past several months as they walk with them on this journey.
The silent auction included 12 baskets put together by each seminarian’s family. The baskets were filled with items that each seminarian enjoys. For instance, Eli McFadden’s basket was full of St. Louis Cardinals items because his grandparents are from St. Louis, and he loves the team. Our parents are also considering starting a prayer group among themselves to pray for their sons, for more seminarians and for me – which I greatly appreciate.
It is also a joy to see more supporters feeling called to join our cause. We’ve had several families supporting seminarians for many years, and now we are seeing an increase in that support, which is a great blessing. Our new poster will be delivered in the next couple of weeks with all of our guys’ smiling faces, and I think that will be another witness to our diocese of the good work being done and the Lord’s blessings being bestowed on us.
The work of calling forth more young men to consider the priesthood is continuing. Our discernment groups are ongoing, and I was blessed to take three young men down to St. Joseph Seminary College right after Homegrown Harvest. The guys had a great time and, as usual, were amazed by how “normal” all the seminarians were. I think they saw themselves in those seminarians – which is exactly why we take those trips.
Thank you for your prayers and support. God bless our diocese.
(For more information on vocations, visit jacksonvocations.com or contact Father Nick at nick.adam@jacksondiocese.org.)
The world will be saved by beauty
IN EXILE
By Father Ron Rolheiser, OMI
In the movie “The English Patient” there’s a very heartwarming scene.
A number of people from various countries are thrown together by circumstance in an abandoned villa in post-war Italy. Among them are a young nurse, attending to an English pilot who’s been badly burned in an air crash, and a young Asian man whose job is to find and defuse landmines. The young man and the nurse become friends and, one day, he announces he has a special surprise for her.
He takes her to an abandoned church in which he has set up a series of ropes and pulleys that will lift her to the ceiling where, hidden in darkness, are beautiful mosaics and wonderful works of art that cannot be seen from the floor. He gives her a torch as a light and pulls her up through a series of ropes so that she swings like an angel with wings, high above the floor and is able with the help of her torch to see beautiful masterpieces hidden in the dark.
For her, the experience is one of exhilaration; she has the sensation of flying and of seeing wonderful beauty all at the same time. When she’s finally lowered back to the floor she’s flushed with excitement and gratitude and covers the young man’s face with kisses, saying over and over again: “Thank you, thank you, thank you for showing this to me!”
And from her expression, you see too that she is expressing a double thanks: “Thank you for showing me something that I could never have come to on my own and thank you for trusting me enough to think that I would understand this, for trusting that I would get it!”
There’s a lesson here?
The church needs to do for the world exactly what this young man did for his nurse friend; it needs to show the world where to look for a beauty it would not find on its own, a beauty that is hidden in darkness. And it needs to trust that people will “get it,” will appreciate the richness of what they are being shown.
Where might the church find such hidden beauty? In the deep rich wells of its own history, and in nature, in art, in science, in children, in the energy of the young, and in the wisdom of the old. There are treasures of beauty hidden everywhere. The church’s task is to point these out to the world. Why?
Because beauty has the power to touch and transform the soul, to instill wonder and gratitude in a way that few things have. Confucius understood this. That’s why he suggested that beauty is the greatest of all teachers and why he based his philosophy of education on beauty. People can doubt almost anything, except beauty.
Why can’t beauty be doubted? Because beauty is an attribute of God. Classical Christian philosophy and theology tell us that God has four transcendental properties, namely, God is “One, True, Good and Beautiful.” If this is true, then to be touched by beauty is to be touched by God; to admire beauty is to admire God; to be shown beauty in hidden places is to be shown God in hidden places; to be in awe of beauty is to be in awe of God; and to feel that awe is to feel a homesickness for heaven.
The renowned theologian Hans Urs Von Baltasar highlighted how beauty is a key component in how God speaks to us and how that should color how we speak about God to the world.
However, we shouldn’t be naïve in our understanding of this. Beauty isn’t always pretty in the way that popular culture perceives it. Granted, beauty can be seen in the spectacular colors of a sunset, or in the smile and innocence of a child, or in the perfection of a Michelangelo sculpture, but it can also be seen in the wrinkles of an old woman and in the toothless smile of an old man.
God speaks through beauty and so must we. Moreover, we must believe enough in people’s sensitivity and intelligence to trust that they, like the nurse in “The English Patient,” will appreciate what they are being shown.
In a famous line (often quoted by Dorothy Day) Russian novelist Fyodor Dostoevsky writes: The world will be saved by beauty.
What’s the logic here? How might beauty cure the many ills which beset us?
Here’s Dostoevsky’s algebra: In the face of brutality, what’s needed is tenderness; in the face of hype and ideology, what’s needed is truth; in the face of bitterness and curses, what’s needed are graciousness and blessing; in the face of hatred and murder, what’s needed are love and forgiveness; in the face of the kind of familiarity that breeds contempt, what’s needed are awe and wonder; and in the face the ugliness and vulgarity that pervades our world and our evening news, what’s needed is beauty.
(Oblate Father Ron Rolheiser is a professor of spirituality at Oblate School of Theology and award-winning author. He can be contacted through his website www.ronrolheiser.com.)
Real faith changes the way Christians live, treat each other, pope says
By Carol Glatz
VATICAN CITY (CNS) – Christians must avoid using their faith to label those who are different – often the poor – as enemies to be avoided and rejected, Pope Leo XIV said.
“Some forms of worship do not foster communion with others and can numb our hearts,” he said in his homily during Mass in St. Peter’s Square Oct. 12 for the Jubilee of Marian Spirituality.
“Mary’s path follows that of Jesus, which leads us to encounter every human being, especially the poor, the wounded and sinners,” Pope Leo said in his homily. “Because of this, authentic Marian spirituality brings God’s tenderness, his way of ‘being a mother,’ to light in the church.”
Members of movements, confraternities and various Marian prayer groups were invited to Rome for their Oct. 11-12 Jubilee, which included an evening prayer service in the square Oct. 11 with Pope Leo in the presence of the original statue of Our Lady of Fatima.
The statue, brought from the Shrine of Our Lady of Fatima in Portugal, also was on display during the Oct. 12 Mass.
Marian spirituality, “which nourishes our faith, has Jesus as its center,” Pope Leo said in his homily. Remembering Jesus Christ is what matters.
“The celebration of Sunday, therefore, should make us Christians,” he said. “It should fill our thoughts and feelings with the burning memory of Jesus and change the way we live together and the way we inhabit the earth.”
When some forms of worship fail to foster communion with others, he said, “we fail to encounter the people God has placed in our lives. We fail to contribute, as Mary did, to changing the world, and to share in the joy of the Magnificat.”
“Let us take care to avoid any exploitation of the faith that could lead to labelling those who are different – often the poor – as enemies, ‘lepers’ to be avoided and rejected,” he said.
“Marian spirituality is at the service of the Gospel” because “it reveals its simplicity,” he said.
“Our affection for Mary of Nazareth leads us to join her in becoming disciples of Jesus,” he said, and “it teaches us to return to him and to meditate and ponder the events of our lives in which the Risen One still comes to us and calls us.”
Marian spirituality “helps us to see the proud being scattered in their conceit, the mighty being cast down from their thrones and the rich being sent away empty-handed,” he said, referring to the Canticle of Mary (Lk 1:51-54). “It impels us to fill the hungry with good things, to lift up the lowly, to remember God’s mercy and to trust in the power of his arm.”
Just as God asked Mary for her “yes,” he said, “Jesus invites us to be part of his kingdom.”
“Dear friends, in a world seeking justice and peace, let us revive Christian spirituality and popular devotion to the events and places blessed by God that have changed the face of the earth forever,” he said.
Briefs
NATION
WASHINGTON (OSV News) – As the U.S. military carried out another strike on Oct. 16 against what it said was a suspected drug vessel in the Caribbean, a Notre Dame Law School expert warned that type of action, without authorization from Congress, could set the stage for the government to conduct strikes closer to home with virtually no guardrails. First reported by Reuters, the Oct. 16 strike is believed to be the first out of at least six such strikes that left survivors among the crew. Nearly 30 people have been killed in the strikes. Mary Ellen O’Connell, a professor at Notre Dame Law School who specializes in international law and conflict resolution, expressed concern that Trump “played a critical role in winning a ceasefire in Gaza only to turn around to use lawless military force in the Caribbean.” On Jan. 20, Trump issued an executive order designating certain international cartels and other organizations as “foreign terrorist organizations.” The Catechism of the Catholic Church states legitimate authorities are entrusted with preserving the common good by “rendering the unjust aggressor unable to inflict harm,” but specifies strict conditions for the use of military force including the exhaustion of all other efforts to stop such damage. O’Connell said the strikes have no justification in U.S. or international law, and there is nothing in the president’s executive order that prevents him from using this kind of lethal force in Lake Michigan, a waterway accessible from Canada but fully within U.S. territory.
ANCHORAGE (OSV News) – Catholic dioceses in Alaska are calling for prayer and support, after flooding from a recent typhoon devastated several coastal communities. The remnants of Typhoon Halong struck the state’s western coast over the Oct. 11-12 weekend, killing at least one. Two other individuals remain missing, and hundreds of stranded residents have been airlifted to Anchorage for safety, with many watching their homes float away. According to state officials, some 1,800 Alaska residents from just under 50 communities had been displaced. In an Oct. 14 letter posted to Facebook, Bishop Steven J. Maekawa of Fairbanks asked parishioners to “pray for the people of western Alaska who were affected by the typhoon and storms this past week. For those who lost their lives and for their families and friends. For those whose homes and businesses were destroyed or damaged. For those communities that are without power, heat, and water. For the people working in the rescue and relief efforts.”
VATICAN
VATICAN CITY (CNS) – Pope Leo XIV met with a coalition of survivors of abuse and victims’ advocates for the first time at the Vatican Oct. 20. Members of the board of Ending Clergy Abuse met with the pope for about an hour in a closed-door meeting that was later confirmed by the Vatican. “This was a deeply meaningful conversation,” Gemma Hickey, ECA board president and survivor of clergy abuse in Canada, said in a press release. “It reflects a shared commitment to justice, healing and real change.” “Survivors have long sought a seat at the table, and today we felt heard,” Hickey said in the statement. “Pope Leo is very warm, he listened,” Hickey said at a news conference, according to Reuters. “We told him that we come as bridge-builders, ready to walk together toward truth, justice and healing.” While the group of six people representing ECA met with the pope, video clips from the Vatican also showed a separate meeting between Pope Leo and Pedro Salinas, a Peruvian journalist and abuse survivor. Salinas, a former member of Sodalitium Christianae Vitae who suffered physical and psychological abuse by the movement’s founder, Luis Fernando Figari, is seen in the footage giving the pope a copy of his new book, “The Truth Sets Us Free,” in Spanish.
VATICAN CITY (CNS) – Sacramental marriage and traditional family life increase joy in the good times, give strength during hard times and are a path to true holiness, Pope Leo XIV said. Marking the 10th anniversary of the canonization of Sts. Louis and Zélie Martin, the parents of St. Thérèse of Lisieux, Pope Leo said the couple “bears witness to the ineffable happiness and profound joy that God grants, both here on earth and for eternity, to those who commit themselves to this path of fidelity and fruitfulness.” The pope’s comments came in a message to Bishop Bruno Feillet of Séez, France, the home diocese of the Martin family. The message was released at the Vatican Oct. 18, the date of the anniversary of the Martins becoming “the first couple to be canonized as such,” the pope said.
WORLD
MEZCALA, Mexico (OSV News) – Another Catholic priest has been murdered in Mexico’s violence-stricken Guerrero state. Father Bertoldo Pantaleón Estrada, pastor of San Cristóbal Parish in Mezcala, was found dead Oct. 6 – two days after disappearing. According to press reports, he was shot twice in the neck, and federal officials have named his driver as the prime suspect. “At this time, we have no indication that the father was involved in anything wrong,” Federal public security secretary Omar García Harfuch said Oct. 7. Father Pantaleón’s death underscores the growing danger for clergy in cartel-controlled regions. Guerrero, once a hub for heroin production, remains plagued by organized crime, extortion, and kidnappings. The Diocese of Chilpancingo-Chilapa, where the priest served, has suffered multiple clergy killings in recent years. The Mexican bishops’ conference condemned the violence, calling for a full and transparent investigation. Since 2006, at least 52 priests have been killed in Mexico – making it the deadliest country in the world for Catholic clergy.
LA VALLETTA BRIANZA, Italy (OSV News) – A devastating fire has gutted a 17th-century monastery in northern Italy where newly canonized St. Carlo Acutis once received his first Communion. The blaze broke out on Oct. 11 at Bernaga Monastery in La Valletta Brianza, reducing much of the wooden structure to ruins. Thankfully, all 22 cloistered nuns inside survived, with one sister raising the alarm just in time. Archbishop Mario Delpini of Milan expressed deep sorrow, calling the fire a tragic loss of sacred heritage and personal belongings. The monastery had just marked the Jubilee of Consecrated Life and was preparing to celebrate St. Carlo’s first official feast day on Oct. 12. A first-class relic of the young saint – a lock of his hair – was saved from the flames, though a crucifix gifted by St. Paul VI remains missing. Authorities suspect an electrical short circuit may have sparked the fire. Investigations are ongoing as the faithful rally in prayer and support. According to the archdiocese, from a young age, St. Carlo was “fond of the nuns” at the monastery. It was there that he was introduced to Bishop Pasquale Macchi. It was Bishop Macchi, the archdiocese said, that informed St. Carlo’s parents that the 7-year-old future saint was ready for his first Communion.
Encouragement in ordinary time
ON ORDINARY TIMES
By Lucia A. Silecchia
Pope Leo XIV recently released the first extensive document of his papacy, “Dilexi Te,” an apostolic exhortation on love for the poor.
Almost immediately, pundits responded – some thoughtfully and others with partisan “hot takes” that pulled a mere line or two from the document to illustrate how it aligned perfectly with their viewpoints. Others turned immediately to critique, while some praised provisions they liked and ignored those they did not.
This did not surprise me. I have taught courses in Catholic social teaching and understand the instinct and temptation to view this teaching through political frameworks, ordering it to the “sides” we are used to taking.
Yet this exhortation warrants more. As an apostolic exhortation, “Dilexi Te” is less formal than an encyclical letter. Yet “exhortation” is an interesting term. Its root means “to encourage” or “to urge.” “Dilexi Te” is, therefore, encouragement or a summons to action. It is, in Pope Leo’s words, a summons to “appreciate the close connection between Christ’s love and his summons to care for the poor.”
In reading “Dilexi Te” and seeking to appreciate this “close connection,” three things challenged and – as an exhortation should – encouraged my heart most deeply.
First, the opening line, “I have loved you,” encourages prayerful reflection. It is traditional to name papal documents with the Latin translation of their opening words. Hence, “Dilexi Te” is simply the translation of the short sentence that launches the exhortation. Yet these four words (or two in Latin’s efficiency) convey a profound truth both fundamental to Christianity and largely unfathomable. To know that God says, “I have loved you,” can take a lifetime to ponder. “Dilexi Te” encourages readers to center their lives and relationships on this truth and to draw from it the inspiration for the love that should motivate care for those living with poverty.
Second, “Dilexi Te” encourages readers to see that many of our sisters and brothers live in poverty – and that this can take many different forms. Certainly, it includes material poverty. Yet “Dilexi Te” encourages a broader view. It invites readers to see that deep poverty can afflict those who suffer from many deprivations, including the sorrows of being “socially marginalized,” lacking “means to give voice to their dignity and abilities,” experiencing “moral,” “spiritual” or “cultural” poverty, being weak or fragile, or lacking “rights,” “space” or “freedom.”
Acknowledging poverty in this broader way invites and encourages us not to see “the poor” as merely “others” but to recognize that, in some way, each of us will know poverty sometime in our lives. To know this is to know deeper solidarity with those whose suffering might otherwise seem distant and easier to ignore.
Third, in what may be its most challenging yet encouraging section, “Dilexi Te” presents an extensive history of the church’s service to the suffering. The challenge embedded here is for each of us to join our ancestors in faith who lived lives in so many ways of loving service. They recognized, as Pope Leo explained, that “no sign of affection, even the smallest, will ever be forgotten, especially if it is shown to those who are suffering, lonely or in need.”
Pope Leo described the service missions of the earliest deacons of the church, who served those in need. He then pointed to some of the earliest Church Fathers – including the familiar Saints Ignatius of Antioch, Justin, John Chrysostom, Ambrose and Augustine – who taught vehemently about serving the poor and seeing how intimately intertwined are love of God and love of neighbor.
This cannot remain mere theory. Pope Leo continued by describing how care of the sick and suffering has, through the centuries, been close to the heart of the church. This has been accomplished both through the leadership of well-known saints and through the love of so many religious women who labored anonymously through the ages to offer “comfort, a listening ear, a presence, and above all, tenderness” to those in their care.
Pope Leo spoke of the generous hospitality offered by those in monastic life, under the guidance of Saints Basil the Great, Benedict of Norcia and Bernard of Clairvaux. He spoke of leaders who established religious orders to minister to those who were captured and suffering imprisonment – and of their followers, whose names may be remembered only by God. He also highlighted the ways in which religious orders such as the Franciscans, Dominicans, Augustinians and Carmelites embraced poverty for the sake of bringing others closer to God.
At length, Pope Leo spoke of orders founded in more recent centuries to offer education as a particular way of assisting those in need. He again acknowledged the often underappreciated work of women religious who devoted their lives to this, recognizing knowledge as both a “gift from God and a community responsibility.” In a similar way, he acknowledged the labors of religious orders who cared for those who migrate and those who ministered to “the poorest of the poor.” He also acknowledged those who lived lives in service to persons living with disabilities of all kinds.
This journey through the centuries is not merely a history lesson. It is an invitation to see this radical caring love as integral to our faith.
Because “Dilexi Te” is a new document from a new pope, it will get much attention. But more than attention, it deserves reflection on what it tells each of us – not others – to do. And, at its heart, it encourages us to love others as God has loved us, in all the days of our ordinary times.
(Lucia A. Silecchia is Professor of Law at the Catholic University of America’s Columbus School of Law. “On Ordinary Times” is a biweekly column reflecting on the ways to find the sacred in the simple. Email her at silecchia@cua.edu.)