Living in different times

From the Archives
By Mary Woodward

JACKSON – Managing the Diocese of Jackson’s historical archive is always an adventure and takes me down many paths to a plethora of requests for great grandparent’s marriage records, decrees of establishing long lost churches, name of saint whose relic is in an altar, and so on. Unfortunately, I cannot always fulfill these requests because the information might not have been recorded or it might not be in the place it is supposed to be according to the index.

I always tell people our diocesan archives do not exist for genealogical purposes or answering various questions from the street; and that as a “lone arranger” it will take a long time before I can even get to their request. Most people are fine with that.

Bishop Joseph Brunini is pictured in the 1930 “Ye Domesday Booke,” the yearbook for Georgetown University. (Photos courtesy of archives)

With that being said, working with history and the documentation of it is quite a rewarding adventure. Right now, I am working on developing a project that will look at some pivotal moments in recent history that affected our state, country and church. Recent for people in archives is 75 years or less. I always laugh and cry a little to myself when someone asks for an old baptismal record from 1970.

As part of this still evolving venture, I ran into another research mission that had been initiated more than 10 years ago and had fallen by the wayside as can happen when you get distracted by more pressing matters in church life.

In 2012, as part of exploring possible events to highlight our diocese’s 175th anniversary, I came across a thread that led me to the location of the original handwritten copy of Bishop William Henry Elder’s diary he kept during the Civil War.

Bishop William Henry Elder, a native of Baltimore, studied at Mount St. Mary College in Emmitsburg, Maryland. He graduated in 1837 and entered Mount St. Mary Seminary. Following completion of seminary studies, he was sent to Rome for graduate studies at the Pontifical Urban University where he earned a Doctor of Divinity in 1846.

After his ordination there on March 29, 1846, he returned to Maryland and Mount St. Mary where he served as a professor at the seminary. Eleven years later in 1857, he was named the third Bishop of Natchez by Pope Pius IX. In 1880, he was named co-adjutor Archbishop of Cincinnati.

Upon departing the then Diocese of Natchez in 1880, Bishop Elder took many of his personal papers with him to Cincinnati. His Civil War diary was one of these items. The diary travelled even more making stops in the collections of Mount St. Mary Seminary, Woodstock College, and ultimately the archives of Georgetown University in Washington.

Twelve years ago, I had made contact with the Georgetown archivist, a Jesuit, and worked with him to get the diary in digital format. Bishop R.O. Gerow had created and published a typed version of the diary, but here we had the handwritten version. In the midst of the project which involved complicated file formats for our fledgling digital system, contact was lost, and the project was forgotten.

Recently, while researching the current project mentioned above, I did a side search for the diary in the Georgetown archives special collections. There it was the original handwritten diary available for viewing in PDF format. Soon I’ll have a link to it on our website.

Bishop Joseph Brunini, our eighth bishop and only native son from Vicksburg, went to Georgetown in the late 1920s and graduated in 1930. He was editor of the campus newspaper The Hoya. His brother Ed was The Hoya’s sports editor.

According to the description next to his senior photo in the 1930 Ye Domesday Booke, Georgetown’s yearbook, Joseph B. Brunini was: “The Hoya’s high priest. Joe lives a hectic life dashing around from printer to printer…all the while pulling copy from the humble newswriters by means of his persuasive Southern ‘oil.’”

Pictured is a digital copy of the handwritten Civil War diary of Bishop Elder, which over the years was found in the archives of Mount St .Mary Seminary, then Woodstock College and ultimately at Georgetown University in Washington.

In his senior year, Bishop Brunini was also vice president of the Philodemic Society, one of the country’s oldest debating societies in the United States and the oldest secular student organization at Georgetown. In fact, Philodemic was marking its centennial in 1930. That’s kind of a big deal.
Like Bishop Elder, upon completion of his collegiate studies at Georgetown, Bishop Brunini was sent to Rome where he finished his seminary studies at the North American College, which at that time was in downtown Rome. He was ordained there on Dec. 5, 1933.

As you can see, exploring archives creates a web of interconnectedness among collections scattered across not only the country but also across epochs of time. It is easy to end up down a different rabbit hole from the original one intended.

The phrase “hunh, what a small world” is heard and uttered infinitely. Until next time…

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

Around the diocese: Lenten meals, Stations and Reconciliation

LENTEN MEALS/STATIONS
BATESVILLE – St. Mary, Fish fry, Friday, March 22. Dine-in or takeout. Cost: $12/plate.

BROOKHAVEN – St. Francis of Assisi, Stations every Friday during Lent at 5:30 p.m. with meal following. Knights of Columbus Fish Fry on March 8. Details: church office (601) 833-1799.

COLUMBUS – Annunciation, Fish dinner following Stations, every Friday during Lent at 5:30 p.m. Details: church office (662) 328-2927.

CORINTH – St. James, Soup supper, 5 p.m. Fridays during Lent. Stations to follow at 5:45 p.m. (bilingual) and Mass at 6:30 p.m.

FLOWOOD – St. Paul, Fish Fry following Stations, every Friday during Lent at 6 p.m. Participants in Sattions served first, then if enough food, take-out orders may be available.

GLUCKSTADT – St. Joseph, Fish Fry, Friday, March 22 after Stations at 6 p.m. Cost $10/plate – includes fried catfish, fries, hushpuppies, coleslaw and drink.

GREENVILLE – St. Joseph, Knights of Columbus Fish Fry, Friday, Feb. 23 in the parish hall. Details: church office (662) 335-5251.

GREENWOOD – Immaculate Heart of Mary, Knights of Columbus Fish Fry, every Friday during Lent through March 22 from 5-7 p.m. Cost: $15 per plate. Details: church office (662) 453-3980.

HERNANDO – Holy Spirit, Soup and Stations, every Friday during Lent at 6:30 p.m. Variety of meatless soups available with bread/crackers and tea. Donation of $1 per person with proceeds to go to Hernando Catholic Social Services.

Holy Spirit, Men’s Association Fish Fry, Friday, March 15 beginning at 4 p.m. Dine-in or take out. Cost: $13/plate or $6 for children under 12 –includes fish, fries, hushpuppies, slaw and dessert.
JACKSON – Cathedral of St. Peter, Stations in English at 5:30 p.m and in Spanish at 7 p.m. Simple Lenten meal served in between.

JACKSON – St. Richard, Knights of Columbus Fish Fry following Stations, every Friday during Lent at 5:30 p.m. Dine-in at Foley Hall or carry out. Plate cost: $12 adult; $6 children; $40 all inclusive price for families of four or more. Details: church office (601) 366-2335.

MADISON – St. Francis, Stations every Friday during Lent at 6:30 p.m. with Lenten meal at 7 p.m.

MERIDIAN – St. Patrick/St. Joseph, Stations and Lenten Fish Fry, every Friday in Lent. Fry follows Stations at 6 p.m. Rotates between parishes. St. Joseph on March 8 and 22; St. Patrick on March 15 is led by youth group with soup and salad. Cost: $10/plate. Details: church office (601) 693-1321.

NATCHEZ – St. Mary Basilica, Lenten Fish Fry, every Friday during Lent from 5-7 p.m. in the Family Life Center. Cost: catfish $12; shrimp $12; combo $14. Dinners include fries, hushpupppies and coleslaw. For grilled catfish call 30 minutes ahead to Darren at (601) 597-2890.

OLIVE BRANCH – Queen of Peace, Lenten Fish Fry, Friday, March 15 at 5:30 p.m. Dine-in or carry out. Meal includes fried catfish, fries, coleslaw and dessert. Cost: $12 per plate or $35 per family.

PEARL – St. Jude, Lenten Fish Fry, Every Friday during Lent, immediately following 6 p.m. Stations. Menu: catfish, fries, hushpuppies, coleslaw and tea. Dine-in only. Proceeds benefit Knights of Columbus community programs. Details: church office (601) 939-3181.

SENATOBIA – St. Gregory, Stations every Friday during Lent at 6 p.m. followed by Lenten potluck meal.

SOUTHAVEN – Christ the King, Lenten Fish Fry, March 15 from 4-7 p.m. Dine-in or carryout. Cost: $13/adult plate and $6/children under 12 plate. Meal: catfish, fries, hushpuppies, slaw and dessert. Potluck Lenten meals, March 8 and 22. Meals at 5:30 p.m. with Stations at 7 p.m. Details: church office (662) 342-1073.

STARKVILLE – St. Joseph, Fish fry every Friday after Stations at 5:30 p.m. Cost: $10/plate or $30 per family. Meal includes fried or baked catfish, fries, coleslaw and hushpuppies. Email Richard to reserve a plate at rcoughlin@gmail.com.

St. Joseph, Men’s Lenten Lunches, every Tuesday through March 26 at 11:30 a.m. in the parish hall. Topic is “Seven Last Words of Jesus.”

VICKSBURG – Knights of Columbus Council 898, Fish Fry, Fridays during Lent from 5:30-7 p.m. Cost $15, dine-in or carry out. Meal: fried or grilled catfish, hushpuppies, fries, coleslaw, baked potato, baked beans and bread.

LENTEN RECONCILIATION
BATESVILLE – St. Mary, Penance Service, Thursday, March 21 from 4:30-5:30 p.m.

BROOKHAVEN – St. Francis, Reconciliation Service, Monday, March 18 from 5:30-6:30 p.m. and 7:30-until.

CORINTH – St. James the Less, Reconciliation Service, Tuesday, March 12 at 5:30 p.m.

FLOWOOD – St. Paul, Reconciliation Service, Monday, March 25 at 6 p.m.

OLIVE BRANCH – Queen of Peace, Reconciliation Service, Wednesday, March 13 at 7 p.m.

STATIONS ONLY
BATESVILLE – St. Mary, Stations, every Friday during Lent at 10:30 a.m. followed by Mass at 11 a.m.

CANTON – Holy Child Jesus, Stations every Friday during Lent at 12 p.m.

CORINTH – St. James, Stations every Wednesday during Lent at 2 p.m. and Fridays at 12 p.m.
Bilingual stations at 5:45 p.m. on Fridays.

GLUCKSTADT – St. Joseph, Stations every Friday during Lent at 6 p.m.

GREENVILLE – St. Joseph, Stations every Friday during Lent at 5 p.m.

GREENWOOD – St. Francis, Stations every Friday during Lent at 6 p.m. (English) and 7 p.m. (Spanish).

HOLLY SPRINGS – St. Joseph, Stations every Friday during Lent at 7:30 p.m. and each Friday following Mass at 4 p.m.

JACKSON – Christ the King, Stations every Friday during Lent at 6 p.m. Rosary after Stations.

MAGEE – St. Stephen, Stations every Friday during Lent at 5:30 p.m.

NATCHEZ – St. Mary Basilica, Stations every Friday during Lent at 5:15 p.m.

Assumption, Stations every Friday during Lent at 5:30 p.m.

PEARL – St. Jude, Stations every Friday during Lent after 10 a.m. Mass.

SARDIS – St. John, Stations, every Wednesday during Lent at 4:30 p.m. followed by Mass at 5 p.m.

(Please email editor@jacksondiocese.org to add information for your parish, if it is missing. We don’t always see everything! Thank you for your help!)

Veronica’s compassionate hands

JACKSON – St. Veronica’s Compassionate Hands is a small women’s group that meets weekly to create items to help post-operative patients, as well as the homeless in the Jackson area. Most recently, the group has started making plastic mats for the homeless out of plastic shopping bags, using a weaving loom. By partnering with Sister Trinita, known for her heart for the poor through the Central Urban Ministry Center (Stewpot and St. Dominic Community Healthy Clinic), the mats will be distributed to the homeless in the Jackson area. The group is named after St. Veronica who displayed a great act of kindness and charity by wiping the face of Jesus with her veil while on His way to Calvary. If interested in volunteering, contact Marie Morris at pinkpanther5518@yahoo.com.
Pictured (l-r): Rosemary Grantham and Marie Morris work on a plastic mat project. (Photos by Julia Williams)

Vatican publishes full papal schedule for Holy Week, Easter

By Justin McLellan
VATICAN CITY (CNS) – Pope Francis’ calendar for Holy Week and Easter is just as full as in previous years despite a mild illness which has caused him to cancel meetings in the days leading up to the release of his liturgical calendar for March.


The pope canceled meetings Feb. 24 and Feb. 26 due to “flu-like symptoms,” the Vatican said. Although he held his general audience Feb. 28, an aide read Pope Francis’ prepared remarks, and the Vatican said he briefly visited a Rome hospital after the audience for medical tests.


The pope is scheduled preside over all the major liturgical celebrations of Holy Week.


As is customary when first publishing the pope’s calendar for Holy Week, the Vatican did not provide the time or place for his celebration of the Mass of the Lord’s Supper on Holy Thursday, March 28.

Pope Francis has made it a tradition to celebrate the Mass and foot-washing ritual at a prison or detention center, refugee center or rehabilitation facility; last year he did so at a prison for minors in Rome.


Here is the schedule of papal liturgical ceremonies and events for March released by the Vatican Feb. 29:

– March 24, Palm Sunday, morning Mass in St. Peter’s Square.

– March 28, Holy Thursday, morning chrism Mass in St. Peter’s Basilica.

– March 29, Good Friday, afternoon liturgy of the Lord’s passion in St. Peter’s Basilica.

– March 29, Way of the Cross at night at Rome’s Colosseum.

– March 30, Easter vigil Mass in the evening in St. Peter’s Basilica.

– March 31, Easter morning Mass in St. Peter’s Square, followed at noon by the pope’s blessing “urbi et orbi” (to the city and the world).

National Eucharistic Pilgrimage to include shrines, secular landmarks, diocesan events

By Maria Wiering
(OSV News) – On May 18-19, groups of eight young adults will leave San Francisco; New Haven, Connecticut; San Juan, Texas; and Itasca State Park in Minnesota.

For eight weeks they’ll travel, mostly on foot, along four routes through major U.S. cities, small towns and countryside toward Indianapolis, where they’re expected to arrive July 16, the day before the opening of the National Eucharistic Congress.

Together, they’ll cover more than 6,500 miles over 27 states and 65 dioceses. With them every step of the way will be the Eucharist, held in a specially designed monstrance, or reserved in a support vehicle’s tabernacle.

This is an updated map showing the four routes of the National Eucharistic Pilgrimage to the National Eucharistic Congress in 2024. Pilgrims traveling in “Eucharistic caravans” on all four routes will begin their journeys with Pentecost weekend celebrations May 17-18, 2024, leaving May 19. They will all converge on Indianapolis July 16, 2024, the day before the five-day Congress opens. (OSV News illustration/courtesy National Eucharistic Congress)

The National Eucharistic Pilgrimage is a major prelude to the National Eucharistic Congress, which expects to bring together tens of thousands of Catholics July 17-21 in Indianapolis’ Lucas Oil Stadium for worship, speakers and Eucharist-centered events. The pilgrimage and the congress are part of the National Eucharistic Revival, a three-year initiative of the U.S. Catholic bishops that began in 2022 with the aim of deepening Catholics’ love for the Eucharist.

“A cross-country pilgrimage of this scale has never been attempted before,” said Tim Glemkowski, CEO of the Denver-based National Eucharistic Congress, Inc., in a Feb. 22 media release announcing updated routes and related events. “It will be a tremendously powerful action of witness and intercession as it interacts with local parish communities at stops all along the way.”

The pilgrimage’s four groups of Perpetual Pilgrims are young adults ages 19-29 selected in an application process to travel the full length of each route. Their names will be announced March 11.

People who wish to travel as a “day pilgrim” or attend a pilgrimage-related event along the routes may register online at www.eucharisticpilgrimage.org. Day pilgrims must make their own arrangements for meals, transportation and lodging, as needed.

Each route passes religious and secular landmarks, including Folsom State Prison in California, Ellis Island in New York, the campuses of the University of Notre Dame in Indiana and Benedictine College in Kansas, and the shrines of Our Lady of Champion in Wisconsin, the Most Blessed Sacrament in Alabama, and St. Elizabeth Ann Seton in Maryland.

Dioceses that the routes cross through have planned special events to welcome the pilgrims. Detailed event information for these events and each of the routes – the St. Junipero Serra Route from the West, St. Juan Diego Route from the South, St. Elizabeth Ann Seton Route from the East and Marian Route from the North – will be posted at www.eucharisticpilgrimage.org.

Pilgrimage events will include Masses, Eucharistic adoration and prayer, as well as service projects. All public events are free.

Supporting the Perpetual Pilgrims spiritually will be a “rotating cadre” of 30 Franciscan Friars of the Renewal. Father Roger Landry of the Diocese of Fall River, Massachusetts, plans to accompany the Seton Route pilgrims for the entire route.

“Following Jesus and praying through cities and rural towns is going to be life changing for the church across America,” Glemkowski said. “I personally cannot wait to participate in this pilgrimage!”

(Maria Wiering is senior writer for OSV News.)

NOTES: For details on the Southern route of the Eucharistic Pilgrimage traveling through the Diocese of Biloxi, visit https://biloxidiocese.org/eucharist.

To learn more about the National Eucharistic Revival, Congress and Pilgrimage visit: https://www.eucharisticcongress.org. Scholarships are available to the National Eucharistic Congress, visit https://www.eucharisticcongress.org/solidarity-fund for more information.

Still sick, pope has aide read his audience talk on envy and pride

By Cindy Wooden
VATICAN CITY (CNS) – Arriving in a wheelchair instead of walking with his cane, Pope Francis began his weekly general audience by telling visitors and pilgrims, “I’m still a bit sick,” so an aide would read his prepared text.

The pope had canceled his appointments Feb. 24 and Feb. 26 because of what the Vatican press office described as “mild flu-symptoms,” but Pope Francis led the recitation of the Angelus prayer Feb. 25 without obvious difficulty.

At his general audience Feb. 28, his voice was hoarser and softer. Besides briefly telling the crowd he would not be reading his prepared text, he took the microphone only to pray at the beginning and end of the gathering and to read his appeals for peace and for an end to the use of landmines.

The Italian news agency ANSA reported that Pope Francis went from the audience to Rome’s Gemelli Isola Hospital for a checkup before returning to the Vatican. In late November when he was suffering similar symptoms, he had gone to that hospital for a CT scan of his lungs.

The Vatican press office later said the pope had gone to the hospital for “diagnostic tests.” It provided no other information.

Pope Francis gathers with a group of religious sisters for a group photo at the end of his weekly general audience in the Paul VI Audience Hall at the Vatican Feb. 28, 2024. (CNS photo/Vatican Media)

Pope Francis’ main audience talk focused on envy and vainglory, or exaggerated pride, as part of his continuing series of audience talks about vices and virtues.

Envy and vainglory “go hand in hand,” the pope wrote. “Together these two vices are characteristic of a person who aspires to be the center of the world, free to exploit everything and everyone, the object of all praise and love.”

Reading the Book of Genesis, envy appears to be “one of the oldest vices: Cain’s hatred of Abel is unleashed when he realizes that his brother’s sacrifices are pleasing to God,” he wrote.

“The face of the envious man is always sad: he’s always looking down, he seems to be continually investigating the ground; but in reality, he sees nothing, because his mind is wrapped up in thoughts full of wickedness,” he said. “Envy, if unchecked, leads to hatred of the other. Abel would be killed at the hands of Cain, who could not bear his brother’s happiness.”

The root of the vice and sin of envy, he said, “is a false idea of God: we do not accept that God has His own ‘math.’”

As an example, Pope Francis cited the parable from Matthew 20:1-16 about workers hired at different times of the day to work in a vineyard, but the owner pays them all the same.

When those who worked longest protest, the owner says, “Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?”

“We would like to impose our own selfish logic on God; instead, the logic of God is love,” the pope’s text said. “The good things he gives us are meant to be shared. This is why St. Paul exhorts Christians, ‘Love one another with brotherly affection; outdo one another in showing honor’ (Rom. 12:10). Here is the remedy for envy!”

Pope Francis described vainglory as “an inflated and baseless self-esteem,” which leads to having no empathy and to seeing others only as objects to be used.

The vainglorious person “is a perpetual beggar for attention,” the pope wrote, and when recognition is not given, “he becomes fiercely angry.”

Usually, he said, the remedy for such pride comes automatically when people offer criticism rather than praise.

Proverbs 16:18 says, “Pride goes before disaster, and a haughty spirit before a fall.”

A wise person recognizes, as St. Paul did, that freedom comes from recognizing one’s weaknesses and failures, relying only on God for strength, Pope Francis’ text said.

After the bloom has left the rose

IN EXILE
By Father Ron Rolheiser, OMI
What is our deepest center? Normally, we take that to mean the deepest part of our heart, the deepest part of our soul, our affective center, our moral center, that place inside of us which Thomas Merton called le pointe vierge. And that is a good way of imagining it. But there’s another.

The classical mystic, John of the Cross saw things differently. For him, the deepest center of anything is the furthest point attainable by that object’s being and power and force of operation and movement. What does he mean by that? In essence, this is what he is saying: The deepest center of anything, be it a flower or a human being, is the furthest point to which can grow before it dies.

Take a flower for example: It begins as a seed, then grows into a tiny bud that sprouts into a young plant. That plant eventually bursts forth in a beautiful bloom. That bloom lasts for a while, and then begins to dry out and wither. Eventually, what was once the substance of a beautiful bloom turns into seeds, and then in its very act of dying, the flower gives off those seeds to leave new life behind.

Father Ron Rolheiser, OMI

Thus, for John of the Cross, the deepest center for a flower is not its moment of spectacular beauty, its bloom, but its last moment when its bloom has turned to seed, and it is able to give off that seed in its very act of dying.

There’s a lesson in which goes against how we commonly assess things. When are we the most generative potentially? When do we have the greatest capacity to use our lives to give off the seeds for new life? What is our deepest center of growth?

Normally, of course, we think of the deepest center as the bloom, namely, that period or moment in our lives when a combination of good health, physical attractiveness, talent, achievement, and influence make us someone who is admired and perhaps envied. This is the time in our lives when we look our best and, as they say, are at the peak of our game. This is our bloom! The best we will ever look!

John of the Cross wouldn’t denigrate that moment in our lives. Indeed, he would challenge us to be in that moment, to enjoy it, be grateful to God for it, and to try to use the advantages and privileges that come with that to help others. But, he wouldn’t say this is the peak moment of our generativity, that this is the moment or period of our lives when we are giving off the most seeds for new life. No, like a flower that gives off its seeds in its very act of dying, we too are potentially most generative after the bloom has given way to the grey of age and our achievements have given way to a different kind of fruitfulness.

Imagine a young woman who is beautiful and talented, and becomes a famous movie actor. At the height of her career, she is in full bloom and is given the gaze of admiration. Indeed, she is adulated. Moreover, in her life outside of the movies she may be a generous person, a wonderful wife, a dedicated mother, and a trusted friend. However, that bloom is not her furthest point of growth, her deepest center, that time in her life when she is giving off the most vis-a-vis generating new life. Instead, when she is an aged grandmother, struggling with health issues, her physical looks diminished, facing the prospect of assisted living and imminent death that, potentially, like the flower whose bloom has dried and turned to seed, she can give her life away in a manner that helps create new life in a way she couldn’t do when she was young, attractive, admired, envied and in full bloom.

A similar case might be made for a star male athlete. At the height of his career, winning a championship, becoming a household name, his envied youthful athletic image seen everywhere in ads and on billboards, he is in full bloom; but at that time, he is not optimally generative in terms of his life giving off seeds to bring about new life. That can happen later, in his old age, when his achievements no longer define him, and he, like everyone else, with his hair greying, is facing physical diminishment, marginalization and imminent death. It is then, after the bloom has left the rose, that in his dying he can give off seeds to create new life.

We tend to identify a spectacular bloom with powerful generativity. Fair enough, that bloom has its own importance, legitimate purpose and value. Indeed, one of our challenges is to give that bloom the gaze of admiration without envy. Not easy to do, and something we often don’t do well. The bigger challenge however is to learn what we ourselves are called to do after the bloom has left the rose.

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

Called by Name

I was blessed to spend the first weekend of March with the youth of the diocese at DCYC in Vicksburg. I know that this is being covered in another part of this issue, but I wanted to share my perspective! Each year I am blown away by the excellence of the event which our diocesan youth office puts on under the leadership of Abbey Schuhmann. The speaker and the musicians were full of faith and energy and inspired the kids, and myself.

Our seminarians help in various ways for the youth convention each year, and this year we noted that it felt like we were all a ‘well-oiled machine.’ I was really proud of Deacon Tristan Stovall and Grayson Foley as they were the masters of ceremony at the event; and Will Foggo, as he organized all the liturgies for the weekend. Our newer seminarians got their feet wet at the event supporting the organizing efforts of the other guys and walking with the youth and getting to know them.

VICKSBURG – Parish teams engaged in team building to construct the tallest tower to see which group will be first in line for dinner at DCYC. (Photo courtesy Lauren Roberts)

But it wasn’t just our seminarians providing support – I’m just in charge of them! It was really encouraging to see the network of young people in the church bringing along the younger generation and walking with them. Amelia Rizor helped coordinate a team of college students from her campus ministry team to walk with the kids and organize events. There were fantastic chaperones and youth ministers who continue to help our young people grow in their faith and inspire them to share the Gospel.

I came away from the weekend encouraged by the teamwork and dynamic leadership that our church has, especially in the young people who are at these events and on fire for the Lord. I have known many of our seminarians since they were in high school – they’ve been formed by our schools and our parish catechesis programs and our pastors and youth leaders, and they are sharing those gifts. I’ve also known many of our young youth leaders since they were in high school, and they are sharing their gifts as well.

This is the sort of teamwork that shows that we are members of One, Holy, Catholic and Apostolic Church. I’d like to thank Abbey and her team for letting my department play a role at diocesan youth convention, and I look forward to seeing it continue to grow and bring forth great leaders in the church for years to come.

Father Nick Adam, vocation director

(Father Nick Adam can be contacted at nick.adam@jacksondiocese.org.)

“How’s Momma?”

Kneading Faith
By Fran Lavelle

”For I know the plans I have for you,” declares the Lord. “Plans to prosper you and not to harm you, plans to give you hope and a future.” (Jeremiah 29:11)

Church leadership hears the same often bleak news about the state of religion in our country. According to the most recent PEW Research study, 28 percent of adults in the United States are religiously unaffiliated. The religiously unaffiliated are also known as nones.

The decline in membership is being felt across the spectrum of Christian denominations. The questions this reality begs are many but chief among them is simply – why? Why are folks leaving organized religion? According to the PEW study:

The reason “nones” give most often for not having a religion is that they question religious teachings: 60% say doubt about these teachings is an extremely or very important reason why they are nonreligious. In addition, 32% cite a lack of belief in God or any other higher power. Altogether, 67% cite skepticism or nonbelief (or some combination of both) as a key factor in why they are nonreligious.

Meanwhile, 47% of “nones” say their dislike of religious organizations is an extremely or very important reason they are nonreligious. And 30% cite bad experiences with religious people. Altogether, 55% of “nones” mention religious organizations or religious people (or both) as key reasons for being nonreligious.


About four-in-ten “nones” attribute their lack of religiousness to not having a need for religion in their lives. And 12% say they don’t have time for religion. Altogether, 44% cite a lack of need or a lack of time (or both) as reasons for why they are not religious.


I have been working on the Pastoral Reimagining process for the diocese for the last year. Enveloped in this process is a desire to dream. It is important to dream but it is equally important to anchor our dreams in reality. This process for me has done both. The question posed by many of our parishes and missions is how do we reach out to the “nones” that once identified as Catholic? What are the areas of church life that need to be examined and reimagined?

Fran Lavelle

The diocesan process for the Synod on Synodality identified unity and healing as the greatest need in our parishes. I refer to it as finding our way back to one another. Like any relationship some people have moved on feeling like they no longer need the church. Other folks have told me that they “took a break” for going to Mass and didn’t really miss anything. The challenge in all of this is not be defensive and assign blame on those who no longer worship with us. The difficult thing to do is look at who we are as a community and ask how we can be more welcoming and inviting. This is not to say that there needs to be a cheesy welcome to visitors like it’s their first time on a cruise ship, but a reinforcement of everything we do from the time people arrive in the parking lot until the time they get in their cars to leave they have been surrounded by the love of Christ manifested in how they were treated when they were with us.

We have a tendency to dismiss the missing. Statements like, “if they only believed this” or “if they were more that” diminish our responsibility to understanding why people leave in the first place. Many of those who have left said that once they were gone no one called or wrote to see how they were doing. One of my former college students told me after she left college and moved to a large city, “no one noticed when I was there, and no one noticed when I was gone.”

Catholics are creatures of habit. Most families sit within a two-pew area every week. The other members of this noted pew seating chart know when someone is not there. How can we respectfully reach out without seeming nosey? One of my friends at St. Joseph in Starkville lets me know when she is out of town, so my Mom doesn’t worry about her. Likewise, when Mom is not at Mass several church members “drop by the pew” on the way out and ask, “How’s Momma?”

It not only makes me realize how much they care about her, but it also makes me realize how easy it is to make the effort to let people know that their presence matters.

As Lent continues and Holy week approaches, who do we need to ask, ‘How’s Momma?”

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

This Lent, say sorry – and mean it

GUEST COLUMN
By Dr. Greg Popcak

Lent is a time of reparation – a season of sorrow for sins committed and expressions of a sincere desire to reform our lives. But what does it mean to be sorry? What are the components of real remorse?

Whether we are expressing sorrow to God, a spouse, family member or friend, it can be hard to say, “I’m sorry.” It can be even harder to say it well. Sometimes, when people say that they are sorry to us, we can feel like there is something missing. Often, it’s because there is. But what?

As we express our sorrow to God this Lent for the ways that our lives do not reflect his plan for us, it can be important to make sure our “I’m sorrys” have all the components of sincere remorse. Researchers note that good apologies involve three ingredients: empathy, restitution and objective criteria.

When people offer a sincere apology rooted not in obligation but genuine remorse, they tend to express a real emotional understanding of how their actions hurt us. “I am so sorry for doing that. I never meant to treat you that way. I know how badly you were hurt. Please forgive me.”

The truly remorseful person doesn’t make excuses or tell the person they hurt that they were “just kidding,” or that the wounded party needs to get a thicker skin or a better sense of humor. They understand the impact of their actions and they let you know that they feel your pain.

When we express our sorrow to God this Lent, are we going through the motions of repentance, or are we allowing ourselves to express genuine sorrow for the pain God feels when we reject his attempts to love us and make us whole?

When people offer a sincere apology, they don’t just “say the magic words.” They offer a plan for making things right again. Or, if they don’t know what to do to make it right, they ask you what you need them to do to heal the hurt their actions caused. They say things like, “The next time I feel that angry about something, I’m going to do this instead of that,” or, “I really want to make this right. What can I do to earn your trust again?”

Restitution isn’t about asking people to jump through hoops for the sake of watching them dance. It is about committing to the process of reconciliation – healing the wounds our actions caused.

When we confess our sins this Lent, have we put some time into how we would handle similar problem situations differently in the future? Hearing the words “I absolve you” is just the beginning. How will we let the grace of that absolution compel us to heal the wounds our actions have caused those we love, and how can we make sure to avoid those problem behaviors the next time we are tempted to go down a similar path?

Truly sorrowful people don’t hide out behind the belief that “the real problem” is that others are expecting too much of them. If we are truly sorry, we recognize that the person we hurt had an objective right to expect more from us.

How often do others apologize to us in ways that make us feel strangely ashamed for daring to expect them to be faithful, trustworthy or respectful? How often do the apologies others offer sound like, “I’m sorry, but don’t you think you’re being a little controlling/sensitive/judgmental/ needy/demanding/unfair?”

The person offering a sincere apology acknowledges that anyone in a similar situation would be reasonable to expect what you are asking of them. “You’re absolutely right to expect more of me. I’m really sorry I let you down.”

In our relationship with God, how often do we think that the real problem is that he is just asking for entirely too much. Sure, we’re sorry for what we did, but the real problem is that he expects us to be saints. Saints, I tell you! Can you believe it?!? How ridiculous is that?!?

As we conclude Lent, will we continue to pay lip service to the idea that God wants great things for us, or will we embrace the fact that every day he is calling us into deeper union with him and greater perfection in his grace?

Whether we are expressing remorse to God or others, being sorry isn’t, ultimately, about making ourselves seem pitiful enough or appearing pathetic enough to make the other person feel bad and let us off the hook.

Apologizing is about picking up our cross and embracing the hard work that comes with changing our behavior – not so that we can jump through some spiritual hoop but so that we can participate more effectively in the healing process that allows us to achieve our ultimate destiny: loving union with God.

(Dr. Greg Popcak is an author and the director of www.CatholicCounselors.com.)