By Father Clement “Clem” Olukunle Oyafemi JACKSON – On Pentecost we celebrate the birthday of the Catholic Church. In other words, we celebrate the inauguration of the Universal Church. When Jesus rose from the dead, the first gift he gave to the church was the Holy Spirit. He says to them, “Receive the Holy Spirit. Whose sins you forgive are forgiven them” (Jn 20:22-23). Before his ascension, Jesus makes a promise to his disciples. He says to them, “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8)
Padre Clement Olukunle Oyafemi
On Pentecost, the Holy Spirit came upon the apostles and as the Bible attests, “They were devout men (and women) even in Jerusalem from every nation on the earth … and each one was bewildered to hear these men (the apostles) speaking his own language.” (Acts 2:6) They questioned: How does it happen that each of us hears them (the apostles) in his own native language? (Acts.2:8) What is the implication of this message? How does it affect us today? What happened on Pentecost was a miracle. The miracle was that God spoke to people of different nationalities in their own native tongues through the Apostles who were uneducated men. It was a reverse of the division that was experienced at the Tower of Babel (cf Gn 11:1-9). Praise God!. The human race is once again united after many centuries of division and confusion. Through the Holy Spirit the divided world, marked by misunderstanding, conflicts and confusion, is now united. Today there is a serious attempt by some schools of thought to teach the whole world the same verbal language to unite them. That, however, seems to be an expensive joke. What we need today is “inculturation.” That is to allow the gospel message to be born in every culture. Today we are challenged to break down the barriers of division and sectarianism. We are challenged to bring the Gospel to every race and culture and help them understand the marvels of God in their own native languages. We are challenged to help people connect with God in their own concrete historical conditions. We do not need to learn any foreign language to communicate with God, our loving Father. If the church is defined as “the people of God,” then, the language of the church must be the language of God’s people in every part of the world. What we really need in today’s church is the language of love. It is non-verbal and does not require an interpreter. When we are filled with the Holy Spirit, we will be able to speak the nonverbal language of love, which cannot be taught by any human technique. When we are filled with the Holy Spirit, we will be able to understand each other in family, in the church, and in society. Filled with the Holy Spirit, the church will have the courage to carry out the universal Mission entrusted to her by Jesus. She will be comforted, directed, and strengthened especially at difficult times. At confirmation, each one of us received the gift of the Holy Spirit. That is meant give us the courage to always witness the Faith, even in the face of death. May the Holy Spirit, which came on Pentecost day, come upon each, and every one of us and renew the face of the entire earth.
(Excerpt from the book Theological Reflections for Sundays and Solemnities of Liturgical Year B, 2011 by Father Clem-alias Clemente de Dios, Coordinator of the Intercultural Ministry of the Diocese since 2020. Father Clem has two master’s degrees, one in theology and the other in religious education, and a BA in Philosophy. Sharing with Sister Thea Bowman a passion for the Lord and music, Father Clem founded the Rejoice Ministry of African Worship Songs –AFRAWOS– in 2002.)
By Father Clement “Clem” Olukunle Oyafemi JACKSON – On Pentecost we celebrate the birthday of the Catholic Church. In other words, we celebrate the inauguration of the Universal Church. When Jesus rose from the dead, the first gift he gave to the church was the Holy Spirit. He says to them, “Receive the Holy Spirit. Whose sins you forgive are forgiven them” (Jn 20:22-23). Before his ascension, Jesus makes a promise to his disciples. He says to them, “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8)
Padre Clement Olukunle Oyafemi
On Pentecost, the Holy Spirit came upon the apostles and as the Bible attests, “They were devout men (and women) even in Jerusalem from every nation on the earth … and each one was bewildered to hear these men (the apostles) speaking his own language.” (Acts 2:6) They questioned: How does it happen that each of us hears them (the apostles) in his own native language? (Acts.2:8) What is the implication of this message? How does it affect us today? What happened on Pentecost was a miracle. The miracle was that God spoke to people of different nationalities in their own native tongues through the Apostles who were uneducated men. It was a reverse of the division that was experienced at the Tower of Babel (cf Gn 11:1-9). Praise God!. The human race is once again united after many centuries of division and confusion. Through the Holy Spirit the divided world, marked by misunderstanding, conflicts and confusion, is now united. Today there is a serious attempt by some schools of thought to teach the whole world the same verbal language to unite them. That, however, seems to be an expensive joke. What we need today is “inculturation.” That is to allow the gospel message to be born in every culture. Today we are challenged to break down the barriers of division and sectarianism. We are challenged to bring the Gospel to every race and culture and help them understand the marvels of God in their own native languages. We are challenged to help people connect with God in their own concrete historical conditions. We do not need to learn any foreign language to communicate with God, our loving Father. If the church is defined as “the people of God,” then, the language of the church must be the language of God’s people in every part of the world. What we really need in today’s church is the language of love. It is non-verbal and does not require an interpreter. When we are filled with the Holy Spirit, we will be able to speak the nonverbal language of love, which cannot be taught by any human technique. When we are filled with the Holy Spirit, we will be able to understand each other in family, in the church, and in society. Filled with the Holy Spirit, the church will have the courage to carry out the universal Mission entrusted to her by Jesus. She will be comforted, directed, and strengthened especially at difficult times. At confirmation, each one of us received the gift of the Holy Spirit. That is meant give us the courage to always witness the Faith, even in the face of death. May the Holy Spirit, which came on Pentecost day, come upon each, and every one of us and renew the face of the entire earth.
(Excerpt from the book Theological Reflections for Sundays and Solemnities of Liturgical Year B, 2011 by Father Clem-alias Clemente de Dios, Coordinator of the Intercultural Ministry of the Diocese since 2020. Father Clem has two master’s degrees, one in theology and the other in religious education, and a BA in Philosophy. Sharing with Sister Thea Bowman a passion for the Lord and music, Father Clem founded the Rejoice Ministry of African Worship Songs –AFRAWOS– in 2002.)
From the Archives By Mary Woodward JACKSON – June 12, 1963, is a date that every Mississippian should remember for it was on this day that Medgar Evers was gunned down outside his home in Jackson upon returning home at night after meetings of the NAACP. It was just before midnight of June 11. Evers was the local Field Secretary and was a target of the Ku Klux Klan (KKK). Normally, Evers’ routine upon arriving at home was to walk around the front of his car and into his house, thus putting the car between himself and the darkness where someone could be hiding. That fateful night because of items in the back of the car to be unloaded he went the opposite direction and a gunman shot from the bushes and killed him. One of the bullets went through Evers’ body through the window of the house and into the kitchen. He bled to death in his driveway in front of his wife and children. The driveway still holds the stain of his blood. Byron de la Beckwith was convicted of the crime some 30 years later. Evers is buried in Arlington National Cemetery as he was a veteran of WWII. During this same time, the diocesan priests and Bishop Gerow were on retreat in Bay St. Louis. Word of the assassination arrived there later that morning. The following accounts are taken from the diary of Bishop Gerow. It was a very volatile time.
“While everything is going so beautifully here at the retreat, currently, it is not going so well in Jackson in reference to the race question. I got news over the radio that today Medgar Evers, who has been the Field Secretary for the NAACP, and who, according to Father Gasper, was a fine, honest and respectable gentleman, was murdered. This murderer shot him at a distance when he was going from his automobile to his home. So far, the identity of the murderer is not known. I know that this is going to cause much trouble.” As a point of information, the Evers sent their children to Christ the King Catholic School because they felt they would be safer there. Bishop Gerow writes on June 14, 1963: “Naturally, the city is very much upset over the assassination of Medgar Evers. Up to this time, I have refrained from making any public statements in the newspaper. However, now the time has arrived for some sort of statement, so with the help of Father Law and Bill Minor, one of our fine Catholic newspapermen in the city, we drafted a statement and sent it to the local newspapers…and gave it to the national press and radio. Then as an act of charity…we visited the wife of the murdered man.” “The assassination of Medgar Evers is certainly a shocking and saddening occurrence in our community and is more meaningful than the death of one man. I personally extend my heartfelt sympathy to the wife and children of Mr. Evers and convey to them my blessing and assurance of my prayers. “I am saddened when I review the events of recent days and weeks. As a loyal son of Mississippi and a man of God, I feel in conscience compelled to speak out in the face of the grave racial situation in which we now find ourselves. “This problem is unmistakably a moral one. We need frankly to admit that the guilt for the murder of Mr. Evers and the other instances of violence in our community tragically must be shared by all of us. Responsible leadership in some instances has been singularly lacking. “I entreat our leaders and men of good will of both races to find some common ground on which to build a civic order based on human dignity and a concept of justice under God’s law. Rights which have been given to all men by the Creator cannot be the subject of conferral or refusal by men. “The Declaration of Independence of this great nation has given us the proper attitude in this regard, in the words, ‘We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.’ “Our conscience should compel us all to acknowledge the deep moral implications of this problem, and to take some positive steps towards recognizing the legitimate grievances of the Negro population. In the name of our common faith in God the Father let us all join together in prayer that the clouds of hate and fear may be pierced by the light of justice and fraternal love.” Bishop Gerow received hate mail and phone calls from people, including Catholics, around the state and country for his visit to Mrs. Evers and for his statement. To one of these who expressed dismay that Bishop Gerow had visited Mrs. Evers, he replied: “I did it; I wanted the world to know it, and I was proud of the fact that I had done it because the family had suffered a tremendous injustice and it was really a national disgrace.” The words of Bishop Gerow’s statement if put in modern terms would be very fitting to today’s climate. It seems we really are still in a climate where we need the cloud of hate and fear to be pierced by the light of justice and love. Next issue a visit to New Orleans…
(Mary Woodward is Chancellor and Archivist for the Diocese of Jackson)
By Bishop Joseph R. Kopacz, D.D. Pope Francis often has described the upheavals across the globe, socially and environmentally, as a change of an era, not merely an era of change. At the center of his Holy Spirit driven dream contained in his most recent books, Fratelli Tutti and Let Us Dream, the Path to a New Future, is the hope that the world would not only extol liberty and equality as the ultimate values but would evolve to form the perfect triangle with the inclusion of fraternity. The pending feast of Pentecost beckons as the culminating moment of the Easter season next weekend, when we celebrate the transforming power of the Holy Spirit who can renew the face of the earth, and the landscape of our hearts and minds. This is the divine drama whose culmination will be at the second coming of the Lord Jesus. The early church experienced a change of an era moment very quickly, a second Pentecost event, in the home of Cornelius, last Sunday’s first reading from the Acts of the Apostles. (Acts 10:25-48) Most Catholics can identify with the first Pentecost and the birth of the church when the Holy Spirit with a strong driving wind and tongues of fire launched the proclamation of the Gospel with the 120 disciples gathered in prayer, including the 12 apostles and the Blessed Mother. Peter, the first among equals of the apostles, stood up in the midst of the emerging community of believers to address the devout Jews gathered from every nation who were in Jerusalem to celebrate the Jewish feast of Weeks, the first fruits of the harvest. After Peter’s historic preaching of the Kerygma in the context of the Hebrew scriptures of salvation history, 3000 were baptized that day, all of them Jews. (Acts 2:41) The great commission of the Lord Jesus (Matthew 28:16-20) to the 11 apostles before ascending into heaven, to make disciples of all the nations, baptizing them in the name of the Father, Son and Holy Spirit, was in their world view a message of salvation intended exclusively for the sons and daughters of Abraham scattered in the diaspora.
Bishop Joseph R. Kopacz
The second Pentecost moment that ushered in the change of an era did not occur at the religious, economic, and cultural center of the Jews in Jerusalem, but in the living room of a pagan. Peter, again at the center of the divine drama, was pushed and prodded by the Holy Spirit in a repetitive vision to kill and consume unclean food. (Acts 10:10-16) Peter found this repulsive and refused to indulge. Upon awakening three strangers arrived and directed him to the home of Cornelius, a centurion, where he and his family were eager to offer hospitality to the preeminent leader of the disciples of the crucified and risen Lord. What was so dramatic about this encounter, is that Peter underwent radical conversion because mixing and mingling with Gentiles was the source of his revulsion, that which the food symbolized. He began his discourse unaware that the second downpour of Pentecost was imminent. In the middle of his preaching on the crucified and resurrected Lord of history, the Holy Spirit, more or less, went over the top of Peter and fell upon the Gentile’s with the fire of God’s love. This encounter, although off the beaten path, was at least as dramatic as the first. Peter and the pious Jews from Jerusalem were shocked that the Holy Spirit could have been poured out upon the Gentiles, the uncircumcised, the pagans, the impure. (10:46) This groundbreaking moment revealed to Peter and church leadership, all Jewish at the time, that the outpouring of blood and water on the Cross and of the Holy Spirit truly was a universal gift. The joy overflowed for many of the believers, but this revelation caused considerable division in the early church. The Council of Jerusalem (Acts 15) officially resolved the question of the extent of the Mosaic Law that would be incumbent upon Gentile converts, but the battle in the trenches of church life raged for generations over the necessity of circumcision for the Gentiles, the sign of the covenant that went back to Abraham. The first and second Pentecost moments as recorded in the Acts of the Apostles manifestly displayed that the Holy Spirit, then and now, is poured out upon the entire church, especially when gathered in prayer. At times, God’s liberating actions can take everyone by surprise. Pope Francis calls these events, an overflow of God’s grace, and the foundation for what Pope he sees as the need for active Synodality in the Church. These forums for prayer, dialogue and discernment, where the community of believers gather, ordained and laity, are as essential to the church in the third millennium as they were in the first. They give witness to the liberty we know in Jesus Christ, the equality of dignity that all people possess made in the image and likeness of God, and the fraternity that is inherent in the Great Commission to make disciples of all the nations. Indeed, come Holy Spirit in our time, and infuse the church with the breath of God, who is ever ancient and ever new.
Por Obispo Joseph R. Kopacz, D.D. A menudo, el Papa Francisco ha descrito los trastornos sociales y ambientales en todo el mundo como un cambio de era, no simplemente como una era de cambio. En el centro de su sueño impulsado por el Espíritu Santo contenido en sus libros más recientes, Fratelli Tutti (Carta encíclica sobre la Fraternidad y Amistad Social), el libro Let Us Dream the Path to a New Future, (Soñemos Juntos, El Camino a un Futuro Mejor), está la esperanza de que el mundo no solo ensalce la libertad y la igualdad como los valores últimos, sino que evolucione para formar el triángulo perfecto con la inclusión de la fraternidad. La fiesta de Pentecostés, momento culminante de la temporada de Pascua y pendiente para el próximo fin de semana, es cuando celebramos el poder transformador del Espíritu Santo que puede renovar la faz de la tierra y el paisaje de nuestras mentes y nuestros corazones. Este es el drama divino que tendrá culminación con la segunda venida del Señor Jesús. La iglesia primitiva experimentó rápidamente un cambio de época, un segundo evento de Pentecostés, en la casa de Cornelio, según los Hechos de los Apóstoles, primera lectura del domingo pasado. (Hechos 10: 25-48) La mayoría de los católicos pueden identificarse con el primer Pentecostés y el nacimiento de la iglesia cuando el Espíritu Santo, con un fuerte viento y lenguas de fuego, lanzó la proclamación del Evangelio con los 120 discípulos reunidos en oración, incluidos los 12 apóstoles y la Santísima Madre. Pedro, el primero entre iguales de los apóstoles, se puso de pie en medio de la emergente comunidad de creyentes para dirigirse a los judíos devotos reunidos de todas las naciones que estaban en Jerusalén para celebrar la fiesta judía de las Semanas, los primeros frutos de la cosecha. Después de la predicación histórica de Pedro del Kerygma en el contexto de las escrituras hebreas de la historia de la salvación, 3000 fueron bautizados ese día, todos ellos judíos. (Hechos 2:41) La gran comisión del Señor Jesús a los 11 apóstoles antes de ascender al cielo de hacer discípulos de todas las naciones, bautizándolos en el nombre del Padre, Hijo y el Espíritu Santo (Mateo 28:16-20), era su cosmovisión de un mensaje de salvación destinado exclusivamente a los hijos e hijas de Abraham esparcidos en la diáspora.
Obispo Joseph R. Kopacz
El segundo momento de Pentecostés que marcó el comienzo del cambio de era no ocurrió en el centro religioso, económico y cultural de los judíos en Jerusalén, sino en la sala de estar de un pagano. Pedro, nuevamente en el centro del drama divino, en una visión repetitiva fue empujado y aguijoneado por el Espíritu Santo a matar y consumir alimentos inmundos. (Hechos 10:10-16), pero Pedro encontró esto repulsivo y se negó a consentir. Al despertar, llegaron tres extraños y lo dirigieron a la casa de Cornelio, un centurión, donde él y su familia estaban ansiosos por ofrecer hospitalidad al líder preeminente de los discípulos del Señor crucificado y resucitado. Lo dramático de este encuentro es que Pedro sufrió una conversión radical porque reunirse y mezclarse con los gentiles era la fuente de su repulsión, simbolizada por la comida. Comenzó su discurso sin darse cuenta de que el segundo aguacero de Pentecostés era inminente. En medio de su predicación sobre la historia del Señor crucificado y resucitado, el Espíritu Santo, pasó por encima de Pedro y cayó sobre los gentiles con el fuego del amor de Dios. Este encuentro, aunque fuera de lo común, fue al menos tan dramático como el primero. Pedro y los judíos piadosos de Jerusalén se sorprendieron de que el Espíritu Santo pudiera haber sido derramado sobre los gentiles, los incircuncisos, los paganos y los impuros. (Hechos 10:46) Este momento revolucionario le reveló a Pedro y al liderazgo de la iglesia, todos judíos en ese momento, que el derramamiento de sangre y agua sobre la Cruz y del Espíritu Santo era verdaderamente un don universal. El gozo se desbordó para muchos de los creyentes, pero esta revelación causó una división considerable en la iglesia primitiva. El Concilio de Jerusalén (Hechos 15) resolvió oficialmente la cuestión del alcance de la Ley Mosaica que incumbiría a los gentiles convertidos, pero la batalla en las trincheras de la vida de la iglesia se prolongó durante generaciones por la necesidad de la circuncisión de los gentiles, la señal del pacto que se remontaba a Abraham. El primer y segundo momento de Pentecostés, según se registra en los Hechos de los Apóstoles, muestra claramente que el Espíritu Santo, entonces y ahora, se derrama sobre toda la iglesia, especialmente cuando se reúne en oración. A veces, las acciones liberadoras de Dios pueden tomar a todos por sorpresa. El Papa Francisco llama a estos eventos un desbordamiento de la gracia de Dios y el fundamento de lo que el Papa ve como la necesidad de una sinodalidad activa en la Iglesia. Estos foros de oración, diálogo y discernimiento, donde se reúne la comunidad de creyentes, ordenados y laicos, son tan imprescindibles para la Iglesia en el tercer milenio como en el primero. Dan testimonio de la libertad que conocemos en Jesucristo, la igualdad de dignidad que poseen todas las personas hechas a imagen y semejanza de Dios, y la fraternidad inherente a la Gran Comisión de hacer discípulos de todas las naciones. En efecto, !Ven Espíritu Santo, en nuestro tiempo, e infunde a la iglesia el aliento de Dios!, quien siempre es antiguo y siempre es nuevo.
Our Prediscernment Prayer Nights wrapped up in late April and I want to thank all the parishioners who came to the various parishes to pray for vocations to the priesthood and religious life. I ended up visiting ten parishes in across the diocese. It was really incredible that our final stop on the tour brought our largest crowd as we had a packed house at St. Michael’s in Forest! A special thanks to all the pastors and parish leaders I worked with as we made these evenings of prayer available to so many.
As we continue to make changes to our COVID protocols I am excited to announce that I will be hosting a Men’s Discernment Retreat this summer at Our Lady of Hope in Chatawa. This retreat center was formally St. Mary of the Pines and has been sold to a Catholic group from the Diocese of Baton Rouge. The retreat will run from June 22-24 and is for young men ages 15-25. I’m hopeful that many of the young people who came to pray with us this winter and spring can build up bonds of friendship with one another at the retreat this summer. We will have keynote talks addressing important facts about discernment and the reality that the Lord is calling each of us to a vocation. But most of all this will be a time of fun and fellowship, helping young men from various backgrounds and at various stages in their lives get to know one another and find support.
It has been almost a year since I began as full-time vocation director, and I pray that this retreat will be a visible sign of the work that is being done in cultivating discerners from our diocese. It is so important that young people who think they might have a call to priesthood or religious life have other like-minded individuals to spend time with. Discerning a vocation can be isolating, but the more we can support one another the more young people will feel empowered to do God’s will.
I have been so impressed by the dedication of so many young people in our midst who are seriously considering God’s will in their life. Please continue to pray for these young men and women and pray that the young men who would benefit from attending this retreat will have the courage and the capability to sign up! If you are interested or you want to know how to refer a young man to sign up, please log onto www.jacksonpriests.com/comeandsee or simply email me at nick.adam@jacksondiocese.org or more information.
GREENWOOD – Bishop Kopacz leads an hour of prayer for vocations with Father Nick Adam at Immaculate Heart of Mary. (Photo courtesy of Father Nick Adam)
IN EXILE By Father Ron Rolheiser, OMI Imagine a young couple intoxicated with each other in the early stages of love. Imagine a religious neophyte in love with God, praying ecstatically. Imagine an idealistic young person working tirelessly with the poor, enflamed with a thirst for justice. Is this young couple really in love with each other? Is that religious neophyte really in love with God? Is this young social activist really in love with the poor? Not an easy question. Whom are we really loving when we have feelings of love? The other? Ourselves? The archetype and energy the other is carrying? Our own fantasy of that person? The feelings this experience is triggering inside us? When we are in love, are we really in love with another person or are we mostly basking in a wonderful feeling which could be just as easily triggered by countless other persons? There are different answers to that question. John of the Cross would say it is all of these things; we are in fact really loving that other person, loving a fantasy we have created of that person, and basking in the good feeling this has generated inside us. That is why, invariably, at a given point in a relationship the powerful feelings of being in love give way to disillusionment – disillusionment (by definition) implies the dispelling of an illusion, something was unreal. So for John of the Cross, when we are in love, partly the love is real and partly it is an illusion. Moreover, John would say the same thing about our initial feelings of fervor in prayer and in altruistic service. They are a mixture of both, authentic love and an illusion. Some other analyses are less generous. In their view, all initial falling in love, whether it be with another person, with God in prayer, or with the poor in service, is mainly an illusion. Ultimately, you are in love with being in love, in love with what prayer is doing for you, or in love with how working for justice is making you feel. The other person, God, and the poor are secondary. That is why, so often, when first fervor dies, so too does our love for its original object. When the fantasy dies, so too does the sense of being in love. We fall in love without really knowing the other person and we fall out of love without really knowing the other person. The very phrase “falling in love” is revealing. “Falling” is not something we choose, it happens to us. Marriage Encounter spirituality has a clever slogan around this: marriage is a decision; falling in love is not.
Father Ron Rolheiser, OMI
Who is right? When we fall in love, how much is genuine love for another and how much is an illusion within which we are mostly loving ourselves? Steven Levine answers this from very different perspective and throws new light on the question. What is his perspective? Love, he says, is not a “dualistic emotion.” For him, whenever we are feeling authentic love we are, at that moment, feeling our oneness with God and with all that is. He writes, “The experience of love arises when we surrender our separateness into the universal. It is a feeling of unity … It is not an emotion, it is a state of being … It is not so much that ‘two are as one’ so much as it is the ‘One manifested as two.’” In other words, when we love someone, in that moment, we are one with him or her, not separate, so that even though our fantasies and feelings may be partially wrapped up in self-serving affectivity, something deeper and more real than our feelings and fantasies is occurring. We are one with the other in our being – and, in love, we sense it. In this view, authentic love is not so much something we feel; it is something we are. At its root, love is not an affective emotion or a moral virtue (though these are part of it). It is a metaphysical condition, not something that comes and goes like an emotional state, nor something that we can choose or refuse morally. A metaphysical condition is a given, something we stand within, that makes up part of what we are, constitutively, though we can be blissfully unaware. Thus, love, not least falling in love, can help make us more conscious of our non-separateness, our oneness in being with others. When we feel love deeply or passionately, then perhaps (like Thomas Merton describing a mystical vision he had on a street corner) we can awake more from our dream of separateness and our illusion of difference and see the secret beauty and depth of other people’s hearts. Perhaps too it will enable us to see others at that place in them where neither sin nor desire nor self-knowledge can reach, the core of their reality, the person that each one is in God’s eyes. And wouldn’t it be wonderful, Merton adds … “if we could see each other that way all the time.”
(Oblate Father Ron Rolheiser is a theologian, teacher and award-winning author. He can be contacted through his website www.ronrolheiser.com.)
Reflections on Life By Melvin Arrington In this series of articles we have examined the Fruits of the Spirit enumerated in Galatians 5:22-23. Previously, we have considered love, joy, peace, patience, kindness, generosity, faithfulness and gentleness. We now conclude with the ninth fruit, self-control, referred to as temperance in some translations. This is perhaps the most problematic of all from the perspective of our modern culture because it calls for avoiding the near occasions of sin as well as disciplining and taming the ego. Self-control is rapidly becoming a lost art. Restraint, self-discipline, and self-denial are all antithetical to the spirit of the modern age, which promotes self-indulgence and self-expression over and above the traditional virtues. Well-ordered passions are good, but when they become inordinate, that is, excesses or perversions, then what was once a virtue is quickly transformed into a vice. For example, eating and drinking are good things because they are necessary to sustain life. We eat and drink to live. But if we overindulge in these activities, if we live to eat and drink, then we are guilty of the sin of gluttony.
Melvin Arrington, Jr
Likewise, we need money to pay for the necessities of life, such as food, clothing, and shelter, but when money is valued as an end in itself, when it is excessively accumulated and hoarded, then this inordinate love of money becomes the sin of avarice. The same process of transformation produces the other deadly sins of anger, envy, lust, pride and sloth. Clearly, temperance, or moderation, should govern our behavior. But when there is a failure to exert self-control over inordinate appetites and desires, sin enters the picture. We should not allow ourselves to be controlled and dominated by the passions of the will, which invariably result in immoderate behavior. When sin gains the upper hand, that means that egotism or self-love has replaced true charity. If we let temptation overwhelm us, then these deadly sins can become, in the words of Archbishop Fulton J. Sheen, the “seven pallbearers of the soul.” According to St. Dominic, “a man who governs his passions is master of his world. We must either command them or be enslaved by them. It is better to be a hammer than an anvil.” Governing our passions is easier said than done. Even more challenging and demanding than self-control is self-mastery, which the Catechism calls “a long and exacting work. One can never consider it acquired once and for all. It presupposes renewed effort at all stages of life” (CCC 2342). Archbishop Sheen says we can’t really drive out evil habits on our own. Instead, we crowd them out by loving something else more. If we are filled with the love of God, then there’s no room for anything else to get inside of us. God will give us that extra measure of grace we need to overcome temptations if we only ask Him for it. The Confessions of St. Augustine, who was a slave to the sin of lust before he turned his life around, is a classic conversion story. Augustine became convicted of his sin when he read in the 13th chapter of Romans: “Not in revelry and drunkenness, not in debauchery and wantonness, not in strife and jealousy; but put on the Lord Jesus Christ, and as for the flesh, take no thought for its lusts.” He discovered that he could love God more than the sinful life he was leading. Temperance is based on the idea of exchange. We give up one thing in order to get something else. For example, we choose between the flesh and the spirit. We give up certain things during Lent (e.g. coffee, desserts, television), not because they are bad but so that by practicing self-restraint we can draw closer to God. Similarly, there is a huge difference between dieting and fasting; we diet for the sake of our physical appearance, but we fast for the sake of our spiritual welfare. Everything depends on what we value most highly. In this out-of-control world we live in we have a choice to make. Do we want to follow the crowd and become like dead fish floating downstream, carried along by the current of popular opinion concerning what is right and wrong and totally at the mercy of our passions, or do we want to boldly swim upstream, against the current, fully alive, self-possessed, with our egos in check, and filled with God’s love. Our modern world can’t understand the latter option, but it’s really the only one that leads to genuine happiness.
(Melvin Arrington is a Professor Emeritus of Modern Languages for the University of Mississippi and a member of St. John Oxford.)
I saw them in the department store – a mother and a little girl about five years old. The child, in her restlessness, sought to wander away during what must have struck her as a very dull way to spend time. Sifting through a clearance rack is not the excitement five year olds appreciate.
Whenever the little girl strayed too far, her mother would say, with care and concern, “Please don’t get lost.” I smiled to myself when I heard this. I am blessed with a good sense of adventure but a horrible sense of direction. That combination means that when I was five – and now that I am much older than five! – getting lost was and remains a routine state of affairs.
Lucia A. Silecchia
But when I heard that mother say to a beloved daughter “Please don’t get lost,” it struck me that this is not merely a mother’s plea to an unwilling young shopping companion. It may also be the prayer that loving mothers say for their beloved children every day of their lives. It may be a prayer that goes something like this …
When you lie in your crib alone and the darkness of your room and the shadows on the wall frighten you and the night seems long, please don’t get lost.
When you take your first steps and you fall not just once, but over and over again, and your knees and your pride get bruised, please don’t get lost.
When I leave you alone at school for the first time and you glance back toward me and ahead toward a roomful of strangers and uncertainty overwhelms you, please don’t get lost.
When a schoolyard bully ruins your day, when you fail your first exam, when you lose the spelling bee and when you don’t get picked for the baseball team or the school play and you never want to go to school again, please don’t get lost.
When you are discerning your vocation in life and deciding how best to spend your love and the future seems exciting and frightening, boundless and burdensome all at the same time, please don’t get lost. When your heart gets broken in all the large and small ways that happens and you think life will never hold joy for you again, please don’t get lost.
When illness or injury strikes you – or someone you love – without warning and the suffering is more than you ever thought possible and each day is a stunning new struggle, please don’t get lost.
When you pray and God seems far away and so you stop praying for a time, please don’t get lost.
When life is going well and you stop realizing how much you need God and, once again, you stop praying for a time, please don’t get lost.
When your cherished plans fall apart or a lifelong friend betrays you or a dearest dream is dashed, please don’t get lost.
When success surrounds you and you let it go to your head, please don’t get lost.
When you make a stunningly bad mistake and no one is angrier at you than you are at yourself, please don’t get lost.
When your heart, your home, your bank account and your stomach are all full and you neglect gratitude and compassion, please don’t get lost.
When you start to feel, for the very first time, that you are growing older and might not accomplish all that you hoped to do in this life, and that emptiness hurts your heart a bit, please don’t get lost.
When I myself grow old and the painful privilege of walking me home falls on your shoulders, just as care for you once fell on mine, do the best you can, and please don’t get lost.
When you yourself grow older and with grace and dignity – or, perhaps, against your own will — you start to shed the outward signs of success and strength by which we too often measure our worth, please don’t get lost.
But most of all, when your journey through this life draws to an end, then, more than ever, please don’t get lost.
When you are scared, hold onto all I tried to teach you, the faith I tried to share with you, and the love I left behind for you. Please don’t get lost – because I want to see you again on the other side of eternity, when we have both left behind our ordinary times.
On Mother’s Day and always, may God bless all our mothers in this world and the next. And thanks, Mom, for all the times you prayed for me.
(Lucia A. Silecchia is a Professor of Law at the Catholic University of America. “On Ordinary Times” is a biweekly column reflecting on the ways to find the sacred in the simple. Email her at silecchia@cua.edu.)
By Sister Hosea Rupprecht (CNS) Award-winning documentarian Evgeny Afineevsky (“Cries From Syria”) issues a call for action with his film “Francesco” (Discovery+). The unspoken summons comes through allowing viewers to witness the influence one man, Pope Francis, has succeeded in having over the many social and other issues of our time. Rather than present a linear biography, the movie takes its form from the Holy Father’s own agenda. As depicted here, the pontiff’s primary goal is to bring the message of human dignity to the world by shining a light into some of the darkest corners of the globe, where political, social, economic and religious injustices have taken – and, in some cases, are still taking – place. Afineevsky, for instance, brings his audience to the Philippines, ravaged by Typhoon Haiyan in 2013, as Francis talks about climate change and the call to protect our common home. The plight of refugees is highlighted through the pope’s visit to Lampedusa, a modern-day Ellis Island in the Mediterranean Sea through which thousands of Tunisian and Libyan migrants have passed, fleeing political upheaval in their home countries. The passage from the North African coast to Lampedusa is considered one of the world’s deadliest migration routes. The pontiff also visits the island of Lesbos in Greece to which many Syrian migrants fled in the wake of their nation’s civil war. One interviewee calls the Syrian refugee situation “the greatest humanitarian crisis since World War II.” Pope Francis not only gave words of comfort to refugees – he followed them up with action, sponsoring the immigration to Italy of three Muslim families. “Francesco” also address other hot-button topics such as clergy sexual abuse, homosexuality and the building of walls between peoples. Where does the pontiff get the inspiration to do all he does? Afineevsky takes us back to the life of young Jorge Bergoglio, especially stressing the influence that his grandmother, Nonna Rosa, had on his growing faith and spirituality. From his decision to become a priest, to joining the Jesuits, to becoming the archbishop of Buenos Aires and a cardinal, Pope Francis has been consistent in his action on behalf of others. In other words, the film shows that what Francis has done since his 2013 election to the papacy is just a continuation of what he had done up to that time. With a running time just under two hours, “Francesco” is quite long for a documentary. The film contains mature themes and some scenes of war violence. The Catholic News Service classification is A-II – adults and adolescents. Not rated by the Motion Picture Association.
(Sister Rupprecht, a Daughter of St. Paul, is a guest reviewer for Catholic News Service.)
This is the movie poster for the documentary film “Francesco.” The Catholic News Service classification is A-II — adults and adolescents. Not rated by the Motion Picture Association. (CNS photo/Francesco Docet Film)
“Fatima” – condemned to death and the Scrutiny of Life
Theology at the movies By James Tomek, Ph.D Seventeenth Century philosopher Blaise Pascal describes the tragedy of the human condition. Imagine that we are in a prisoner room of people and each day a guard comes in and picks one of us to be executed. That is our fate – we know that one day our turn will come. Our tragedy is not that we will die, but that the thought of death will cause us to seek divertissement so as not to think about what life is. Marco Pontecorvu’s 2020 film “Fatima,” about the apparitions of the Blessed Mother to three peasant children, starts with a weekly roll call of dead soldiers in the 1917 war torn town of Fatima, Portugal. “Fatima” is a Pascalian answer to Jessica Hausner’s 2012 film “Lourdes.” Mary, appearing to Lucia and her cousins Jacinta and Francisco, is asking them and us to pray for peace. In this review, I will establish a comparison of the two films, highlight Fatima’s emphasis on prayer, and conclude with an answer to the Lenten scrutiny of life and what it might mean to be religious. “Lourdes” concentrates more on the miracle healing aspect of religious prayer while Pontecorvu’s film focuses on the need for prayer, in general, to promote peace. “Fatima” takes place in 1917 Portugal, at war with Germany and guided by a recently secular government. This is Pascal country. The film is framed by a 1980s’ interview of Lucia by a professor who wonders why God would choose to speak to a common farm girl. This frame establishes Lucia as a sane, intelligent, and witty person who can be believed. However, is she a “seer” who has “prophet” status? Some peasants visit Lucia’s home to be a witness of the “seer.” A “seer” is a prophet who can see the truth in certain situations. Our biblical prophets sometimes predict futures, but their real message is the truth of the times that they are witnessing, especially the social injustices. “Lourdes” focuses on the reality of the miracle and how to pray when afflicted with a malady. Fatima goes elsewhere. While the crowds of peasants in Fatima are looking for some miracle in their lives, the film concentrates more on Mary’s insisting that they pray for peace. The historical sections of the film show how the children have to stand up to the protests from their parents, church, and government, always with the background of the repeated roll calls of the dead and missing. Lucia’s mother, Maria Rosa, is the strongest character. She is the most educated in the family and the most skeptical, insisting that Lucia recant her story so as not to have her be seen as crazy. The country has recently become a republic with a wish to have a secular government. Thus, the children are confronted by the priest, then the mayor, then the bishop and finally a government psychologist who pressure them to recant their positions so that the country will remain more at ease in a secular environment. While the mother is pictured as an antagonist, we see that she really does love and support her daughter. The film sticks to reality. The original theme of “1917 Fatima,” of praying for the conversion of Russia, has been replaced/updated to a general prayer for peace and social justice. This air is seen in the beginning when Lucia has a vision of a woman in a cave who calls herself the Angel of Portugal. This premonition will be transformed into a vision of the Virgin Mary later. She is still simply dressed. These visions could be general “feelings,” but are they not still miraculously showered on the young Lucia in the form of heavenly Mariological signs? My mother and I would have deep religious conversations. I remember her mentioning an apparition of the Blessed Mother in Medjugorje, Yugoslavia. I responded that I did not believe in that “junk” (I used a heavier word). To which she got angry. But, a few weeks later, she called me asking for my advice on some matter because she said that I was more religious than she. I realized that believing in so called apparitions really had nothing to do with being religious to her (no way I was more religious than she was for sure). I was like the skeptical mother of Lucia talking to my mother about the Blessed Mother. We are all in that roll call of the dead and will be reported dead sooner or later. Can this thought bring us to think about what is important? That is the third scrutiny of Life that catechumens go through during Lent (5th Sunday and the Lazarus reading) – and also the theme of the recent Divine Mercy Sunday. The film opens with a vision of the Angel of Portugal, the Angel of Peace to Lucia in a cave. We hear the bombings of a plane. The angel says that they just don’t seem to want to stop. I pray the rosary frequently. Why? We have the persecution of African Americans and now Asian Americans, not to mention all the violence done by haters to those of different faith traditions. They just don’t seem to want to stop.
(James Tomek is a retired language and literature professor at Delta State University who is currently a Lay Ecclesial Minister at Sacred Heart in Rosedale and also active in RCIA at Our Lady of Victories in Cleveland.)
