Forming our Future
By Jennifer Henry
“Announce the Good News! Read the sign of the times.” These are the words of Sister Paula Blouin, SSND, director of Madison Assisi Early Learning Center, and trailblazer in early childhood education in the Diocese of Jackson. “There is a tremendous need for quality childcare. Young families are looking for a loving, safe, educational and nurturing environment for their children. Mothers and fathers want to feel good about leaving their children,” added Sister Blouin.
There are three early learning centers now in the Diocese of Jackson:  Assisi Early Learning Center, Natchez Holy Family Early Learning Center and Flowood St. Paul Early Learning Center.  Sister Blouin opened Assisi Early Learning Center in 1987 answering a need for early childhood education. She built a center that is a model for the rest of the diocese. Three years later she helped Father Edward Balser, pastor of St. Paul Parish, open St. Paul Early Learning Center. Holy Family is the oldest in the group. The parish was first established in 1890.
Sister Blouin warmly welcomes visitors to her center and has willingly and generously helped many parishes explore the possibility of establishing early learning centers in Mississippi. Sister believes there is a great need for early childhood education. “We don’t just babysit. We are more than a daycare,” she explained. She is like the foundress of her order, Blessed Mother Theresa of Jesus Gerhardinger,  a revolutionary and exceptional educator who sent her sisters into communities where they taught girls who would have otherwise been deprived of an adequate education. Gerhardinger is quoted as saying, “The love of Jesus sees into the future.”
Research about early learning is filled with optimism about the possibilities of shaping children’s academic success through early intervention. We know how important it is to talk to babies, to read to them. This contributes to a child’s academic success. Sister Blouin says that it is a well-known fact that 50 percent of values and morals are formed by five years of age. The early years are a crucial time for children to grow in mind, body and spirit.
Catholic educators are particularly privileged  at early learning centers to observe and share in the development of the spiritual growth of children.  At St. Paul Early Learning Center, we have begun using the Catechesis of the Good Shepherd program  where the mystery of God meets the mystery of the child. This program teaches young children about the covenant relationship with God. “I have called you by name, you are mine….Because you are precious in my sight and honored, and I love you,” (Isaiah 43:1, 4).
Gianna Gobbi, Maria Montessori and Sofia Cavelletti, all pioneers in early childhood education, each played important roles in creating the Catechesis of the Good Shepherd. Their work designed a curriculum where children could develop concentration, order, grace and courtesy, care of self and the environment. The children are surrounded by a prepared environment, the atrium, that is simple, beautiful, neat, organized and authentic. The materials allow children opportunities to use their multiple intelligences. As Montessori said, “The hand is the avenue to the brain.”
The Good Shepherd program is rooted in scripture and liturgy. The children learn to live the life of the liturgy in the atrium. They listen to scripture, meditate on the stories and wonder. The work in the atrium helps the children build that relationship with Jesus that He initiates so we may have life to the full and joy.
Joy! It is what children bring to us so innocently, lovingly and generously. Pope Francis has called us as God’s people to live the joy of the Gospel. Early childhood centers are certainly a ministry of the church that create multiple ways of meeting the needs of parents and children. There is good news to share about the Early Learning Centers in the Diocese of Jackson.
Like Sister Blouin, hopefully more parishes will respond to the sign of the times and embrace the most important instruction at the most crucial time in our children’s lives.  As Jesus said, “let the children come to me, do not prevent them, for the kingdom of heaven belongs to such as these,” (Matthew 19: 14).
(Jennifer Henry is the director of the Early Childhood Learning Center at Flowood St. Paul Parish.)

Word on Fire
By Father Robert Barron
The controversies surrounding the recent Extraordinary Synod on the Family have often put me in mind of John Henry Cardinal Newman, the greatest Catholic churchman of the 19th century. Newman wrote eloquently on an extraordinary range of topics, including university education, the play between faith and reason, the nature of papal authority and the subtle manner in which we come to assent in matters of religion. But the arguments around the Synod compel us to look at Newman’s work regarding the evolution of doctrine.
When he was at mid-career and in the process of converting from Anglicanism to Roman Catholicism, Newman penned a masterpiece entitled “On the Development of Christian Doctrine.” In line with the evolutionary theories that were just emerging at that time — Hegel’s work was dominant in most European universities and Darwin’s “On the Origin of Species” would appear just a few years later — Newman argued that Christian doctrines are not given once for all and simply passed down unchanged from generation to generation.
Rather, like seeds that unfold into plants or rivers that deepen and broaden over time, they develop, their various aspects and implications emerging in the course of lively rumination. It is assuredly not the case, for example, that the doctrine of the Trinity was delivered fully-grown into the minds of the first disciples of Jesus and then passed on like a football across the ages. On the contrary, it took hundreds of years for the seed of that teaching to grow into the mighty tree of Augustine’s formulations in the “De Trinitate” or Aquinas’s complex treatise in the first part of the “Summa Theologiae.”
Moreover, Newman felt that even those definitive theological achievements in turn develop and unfold as they are mused over, turned around, questioned and argued about. He concludes: “a real idea is equivalent to the sum total of its possible aspects.” And those aspects appear only in the course of time and through the play of the lively minds that consider them. It is precisely in this context that Newman penned the most famous line of “On the Development of Christian Doctrine:” “In a higher world it is otherwise; but here below, to live is to change and to be perfect is to have changed often.” Ideas change because they are living things.
I realize that many, upon considering this view, will get nervous — as did many in Newman’s day. Does this mean that doctrine is up for grabs? Should we keep our dogmatic statements, as one cynical wag once put it, in loose-leaf binders? To get some clarity on this point, I would recommend that we delve a little further into Newman’s great book and examine the criteria that he laid out to determine the difference between a legitimate development (which makes the doctrine in question more fully itself) and a corruption (which undermines the doctrine). Newman presents seven in total, but I should like to examine just three.
The first is what he calls preservation of type. A valid development preserves the essential form and structure of what came before. If that type is undermined, we are dealing with a corruption. Mind you, type can be maintained even through enormous superficial changes, as, to use Newman’s own example, “a butterfly is a development of the caterpillar but not in any sense its image.”
A second criterion is what Newman refers to as “conservative action upon its past.” An evolution that simply reverses or contradicts what came before it is necessarily a corruption and not a development. In Newman’s own words, an authentic development “is an addition that illustrates, not obscures; corroborates, not corrects the body of thought from which it proceeds.” In accord with this idea, Christianity could be seen as the development of Judaism, since it preserves the essential teachings and practices of that faith, even as it moves beyond them. Cardinal George Pell alluded to this principle when he said, during the recent Synod debates, “the Church does not do back-flips on doctrine.” So, for example, if a proposal were put forth at the Extraordinary Synod that simply contradicted the teaching of John Paul II in Familiaris Consortio or Paul VI in Humanae Vitae, it would certainly reflect a corruption.
A third criterion that Newman puts forward is what he calls “the power of assimilation.” Just as a healthy organism can take in what it can from its environment, even as it resists what it must, so a sane and lively idea can take to itself what is best in the intellectual atmosphere, even as it throws off what is noxious. Both total accommodation to the culture and total resistance to it are usually signs of intellectual sickness.
Now how does all of this apply to the Synod? Well, let’s consider the proposal made by Cardinal Walter Kasper regarding communion for the divorced and re-married. Is it an authentic development or a corruption of Catholic moral teaching and practice? Would Newman be opposed in principle to change in this regard? Not necessarily, for he knew that to live is to change. Would he therefore enthusiastically embrace what Cardinal Kasper has proposed? Not necessarily, for it might represent a corruption. As the conversation continues to unfold over the coming months, I think all sides would benefit from a careful reading of “On the Development of Christian Doctrine.”
(Father Robert Barron is the founder of the global ministry, Word on Fire, and the Rector/President of Mundelein Seminary. He is the creator of the award winning documentary series, “Catholicism”  and “Catholicism: The New Evangelization.” Learn more at www.WordonFire.org.)

By Karla Luke
Intercessory prayer, to pray and seek good for others, is a powerful form of prayer and evangelization. It involves pleading with and thanking God on behalf of another person or persons. God loves a heart that is generous for others and we can find many examples of this in Scripture.
Consider St. Paul’s letter to Timothy, “First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity.  This is good and pleasing to God our savior, who wills everyone to be saved and to come to knowledge of the truth.” (1 Timothy 2:1-4)
Jesus Christ is our ultimate intercessor, as he stands between us and God, leading and modeling for us the way to the Father. Jesus himself said “I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6) Jesus’ life is an example of interceding for us to the Father.
He interceded for the bride and groom at the wedding in Cana, for Mary and Martha when he raised Lazarus, and for countless sick and suffering people through healing miracles. Because Jesus is our holy model, He is showing us that He wants us to plead to our heavenly Father on behalf of others as well. This month, we honor the great intercessors of our faith, the saints. In Evangelii Gaudium, Pope Francis highlights the graces realized from intercessory prayer.
“At the same time, it is the gratitude which flows from a heart attentive to others. When evangelizers rise from prayer, their hearts are more open; freed of self-absorption, they are desirous of doing good and sharing their lives with others.
“The great men and women of God were great intercessors. Intercession is like a “leaven” in the heart of the Trinity. It is a way of penetrating the Father’s heart and discovering new dimensions which can shed light on concrete situations and change them. We can say that God’s heart is touched by our intercession, yet in reality he is always there first. What our intercession achieves is that his power, his love and his faithfulness are shown ever more clearly in the midst of the people.” (282-283 Evangelii Gaudium)
Just as a mother prays for her children, so Mary, the mother of God and our mother too, prays for us! Just as we pray for our brothers and sisters, so the saints and angels pray and intercede for us. As we follow the model of Mary and the saints, let us also pray in thanksgiving to Jesus and to the holy men and women of God who are constantly praying, watching, guiding, pleading and thanking Him on our behalf until we are able to be with them in heaven.
(Karla Luke is the coordinator of operations and support services for the Office of Catholic Education.)

By Karla Luke
The family is experiencing a profound cultural crisis, as are all communities and social bonds. In the case of the family, the weakening of these bonds is particularly serious because the family is the fundamental cell of society, where we learn to live with others despite our differences and to belong to one another; it is also the place where parents pass on the faith to their children. Marriage now tends to be viewed as a form of mere emotional satisfaction that can be constructed in any way or modified at will. But the indispensible contribution of marriage to society transcends the feelings and momentary needs of the couple. As the French bishops have taught, it is not born “of loving sentiment, ephemeral by definition, but from the depth of the obligation assumed by the spouses who accept to enter a total communion of life”. [Evangelii Gaudium 60]
The above passage speaks directly to some of the proceedings at the third Extraordinary General Assembly of the Synod of Bishops on the Family. The theme of the Synod, “the pastoral challenges of the family in the context of evangelization” recognizes the urgent need of the church to address the social and spiritual concerns of the family today. In paragraph 66 of Evangelii Gaudium, Pope Francis called the family the fundamental cell of society. Our families are the places where we learn about ourselves, our faith and how to relate to each other as human beings with human dignity.
The family dynamic is rich with spiritual symbolism. The love that unites the Father, Son, and Holy Spirit is likened to the love that unites father, mother and child. God consecrated this holy union by allowing His only Son to be born to Joseph and Mary, establishing the “domestic church.” (CCC, 1655). It is our primary family relationships that form the basis for how we will relate to others as our personal world begins to grow.
Strong families build strong societies and faithful followers build strong churches; therefore, it is incumbent upon us as a Catholic Christian family to insure the future of our church by thoughtfully resolving the issues that families face today. Our bishops attended the Synod in an attempt to address these issues. What can we do to help?
Live the Gospel – These words are attributed to St. Francis of Assisi “Preach the Gospel at all times and when necessary use words.” Remember that each encounter with another person is an opportunity to encounter Christ. Just as we show members of our families how much we love them, we must also be aware of those who have broken families or no families at all.
Be merciful and forgiving – Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. (Ephesians 4:32). We must be tolerant and forgiving of grievances against ourselves and demonstrate forgiveness to our human brothers and sisters.
Pray and faithfully go forth in joy – We must accept God’s challenge to go forth and make disciples of all nations. We stand firmly on the shoulders of the great prophets and saints who have lovingly made a path for us. We pray for peace and justice for all of creation
The human family, is a visible, earthly expression of God’s own intense love for us. It is where we learn our Gospel values of love, mercy, and forgiveness or in the absence of family, we fail to learn them. We are obliged to continue to build up and strengthen our families as one of God’s greatest gifts to humankind.
(Karla Luke is the coordinator of operations and support services for the Office of Catholic Education in the Jackson diocese. She will continue this series on the Joy of the Gospel on in future editions of Mississippi Catholic.)

IN EXILE
By Father Ron Rolheiser, OMI
It’s not only love that makes the world go round. Resentment too is prominent in stirring the drink. In so many ways our world is drowning in resentment. Everywhere you look, it seems, someone is bitter about something and breathing out resentment. What is resentment? Why is this feeling so prevalent in our lives? How do we move beyond it?
Soren Kierkegaard once defined resentment in this way. Resentment, he suggested, happens when we move from the happy feeling of admiration to the unhappy feeling of jealousy. And this, sadly, happens all too frequently in our lives and we are dangerously blind to its occurrence. Me, resentful? How dare you make that accusation!
Yet it’s hard to deny that resentment and its concomitant unhappiness color our world. At every level of life, from what we see playing out in the grievances and wars among nations to what we see playing out in the bickering in our board rooms, class rooms, living rooms, and bedrooms, there is evidence of resentment and bitterness. Our world is full of resentment.
Everyone, it seems, is bitter about something, and, of course, not without cause. Few are the persons who do not secretly nurse the feeling that they have been ignored, wounded, cheated, treated unfairly, and have drawn too many short straws in life; and so many of us feel that we have every right to protest our right to be resentful and unhappy. We’re not happy, but with good reason.
Yes, there’s always good reason to be resentful; but, and this is the point of this column, according to a number of insightful analysts, both old and new, we are rarely in touch with the real reason why we are so spontaneously bitter. For persons such as Thomas Aquinas, Soren Kierkegaard, Robert Moore, Gil Bailie, Robert Bly, and Richard Rohr, among others, the deep root of our resentment and unhappiness lies in our inability to admire, our inability to praise others, and our inability to give others and the world a simple gaze of admiration.
We’re a society that for the most part can’t admire. Admiration is, for us, a lost virtue. Indeed in the many circles today, both in the world and in the churches, admiration is seen as something juvenile and immature, the frenzied, mindless shrieking of teenage girls chasing a rock star. Maturity and sophistication are identified today with the kind of intelligence, wit and reticence, which don’t easily admire, which don’t easily compliment. Learning and maturity, we believe, need to be picking things apart, suspicious of others’ virtues, distrustful of their motives, on hyper-alert for hypocrisy and articulating every reason not to admire. Such is the view today.
But what we don’t admit in this view of maturity and learning is how we feel threatened by those whose graces or virtues exceed our own. What we don’t admit is our own jealousy.  What we don’t admit is our own resentment. What we don’t admit, and never will admit, is how our need to cut down someone else is an infallible sign of our own jealousy and bad self-image. And what helps us in our denial is this: Cynicism and cold judgment make for a perfect camouflage; we don’t need to admire because we’re bright enough to see that there’s nothing really to admire.
That, too often, is our sophisticated, unhappy state: We can no longer truly admire anybody. We can no longer truly praise anybody. We can no longer look at the world with any praise or admiration. Rather our gaze is perennially soured by resentment, cynicism, judgment, and jealousy.
We can test ourselves on this: Robert Moore often challenges his audiences to ask themselves this question: When was the last time you walked across a room and told a person, especially a younger person or a person whose talents dwarf yours, that you admire her, that you admire what she’s doing, that her gifts enrich your life, and that you are happy that her path has crossed yours? When was the last time you gave someone a heartfelt compliment? Or, to reverse the question: When was the last time that someone, especially someone who is threatened by your talents, gave you a sincere compliment?
We don’t compliment each other easily, or often, and this betrays a secret jealousy. It also reveals a genuine moral flaw in our lives. Thomas Aquinas one submitted that to withhold a compliment from someone who deserves it is a sin because we are withholding from him or her some of the food that he or she needs to live. To not admire, to not praise, to not compliment, is not a sign of sophistication but a sign moral immaturity and personal insecurity. It is also one of the deeper reasons why we so often fill with bitter feelings of resentment and unhappiness.
Why do we so often feel bitter and resentful? We fill with resentment for many reasons, though, not least, because we have lost the virtues of admiration and praise.
(Oblate Father Ron Rolheiser, theologian, teacher and award-winning author, is President of the Oblate School of Theology in San Antonio, TX.)