Called by Name

Father Nick Adam

Our first annual Called by Name weekend has wrapped up. Every parish priest was asked to share his vocation story during Mass on the weekend of Nov. 9-10, and then every parishioner was asked if they knew of a man in their parish that they wanted to encourage in his discernment. We will not have final numbers in for a few weeks, as all the cards are being sent to our partners at Vianney Vocations so they can enter the data, but I know that 26 names were submitted via our new jacksonvocations.com website alone. That is 26 names we would not have gotten in prior years, and that is 26 opportunities to reach out and encourage a young man to take his vocation seriously, whether he ends up going to the seminary or not.

All of this is designed to get many more young men thinking about priesthood, and to therefore get many more young men to attend the seminary. As I’ve stated, we want to have 33 seminarians by the year 2030. I believe that many more men are called to the seminary than are currently in the seminary, and we want to change that. The seminary is not the place for fully formed priests, rather, it is the primary place of formation. You don’t have to know you are going to be ordained in order to be a good candidate for the seminary. In fact, most guys don’t know they are going to be ordained. Ordination comes after 7-9 years of prayer, life in community and study. We want more men to enter the seminary so that they can discover whether or not they are called to be priests.

I want to be clear, however, that this does not mean that there is a ‘low bar’ to be accepted to seminary. We have spent the last several years bolstering our application process so that we help a young man discern whether or not seminary is the right fit for him. It is delicate work trying to discern with a man whether the Lord is calling him to the seminary, and I can’t be the only one who discerns with a man. We have a team of experts in Louisville, Kentucky who work with us and our applicants and proctor psychological testing in order to help the applicant, and us, understand whether a man would be a good fit for seminary life. As I’ve stated before, I loved my time in the seminary, but if a man is not prepared for the academic and social rigor that is present there, then it will not be as positive an experience for him, or for the community. We also have a vocations board in the diocese that meets with an applicant and provides a recommendation to myself and the Bishop. The team meets with the applicant after all the other work is done – references are checked, tests are administered, many conversations are had, and I present that work to the board for their review.

I have grown much more comfortable in recent years taking men through this process and also being honest when necessary, when I think the process may have reached its end. I believe that more men are called to seminary than are currently in seminary, but I also take my responsibility to help these men discern seriously. We have these protocols in place so we only accept a man who will be able to enter into seminary life freely and joyfully, so that he can be formed into the Catholic man God has called him to be, whether or not he becomes a priest. And as the net widens and more men (please God) apply for seminary, this process will continue to be vital.

Please pray for me, our vocations board, and all those who work with seminary applicants. We want to invite as many qualified men into the seminary as we can, but we also need to be good stewards of the resources given to us by the people of God, and good leaders for these men who are trusting us with their future.

Father Nick Adam, vocation director

Kaleidoscope of hope

By Bishop Joseph R. Kopacz, D.D.
The recently concluded annual Bishops’ Conference in Baltimore was packed with meetings, presentations, elections to various committees, updates and impacts regarding the aftermath of the national elections, and conversations on many levels about pathways forward for the Catholic Church in the United States. It is a very dynamic environment that has the characteristics of a colorful kaleidoscope, except in this gathering the moving parts are all clothed in black. Yet, in recent years those who plan the annual event, at the behest of the body of bishops, have incorporated more time for quiet prayer, eucharistic adoration, relaxing meals and some exercise. As always, the daily Masses provide the anchor for all activity that follows in the course of a day.

Bishop Joseph R. Kopacz, D.D.

Each time the national conference of bishops gathers the apostolic nuncio addresses the assembled body. Cardinal Christophe Pierre currently occupies the office of nuncio as Pope Francis’ ambassador to the church in the United States. His message is always a window into the Holy Father’s recent teachings, pertinent events in the church in the United States and throughout the world, and an overview of the church in relationship to the modern world. Of course, a significant milestone in our time is the recently concluded Synod on Synodality, a three-year journey that produced a final document to guide the church from within and to encourage prophetic dialogue with the modern world. There will be much to unpack, study and apply for the foreseeable future.

In his address Cardinal Christophe pointed to the upcoming Jubilee Year of Hope that will be inaugurated by Pope Francis on the feast of the Holy Family on Dec. 29, 2024. The Holy Father has written a marvelous document for this Year of Favor and Grace from the Lord, entitled, Spes non Confundit, or Hope does not Disappoint. (Romans 5:5)

The full context for this bold proclamation of faith is contained in the following passage. “Since we are justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing in the glory of God … Hope does not disappoint, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” (Romans 5:1-5)

Pope Francis offers this reflection regarding St. Paul’s inspired words to the Romans. “In the spirit of hope, the Apostle Paul addressed these words of encouragement to the Christian community of Rome. Hope is the central message of the coming Jubilee that, in accordance with an ancient tradition, the Pope proclaims every twenty-five years. My thoughts turn to all those pilgrims of hope who will travel to Rome in order to experience the Holy Year and to all those others who, though unable to visit the City of the Apostles Peter and Paul, will celebrate it in their local churches. For everyone, may the Jubilee be a moment of genuine, personal encounter with the Lord Jesus, the “door” (cf. John 10:7.9) of our salvation, whom the church is charged to proclaim always, everywhere and to all as “our hope.” (1 Tim 1:1) (Spes non Confundit)

For the Christian, hope is born of love and based on the love springing from the pierced heart of Jesus upon the cross: “For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life.” (Romans 5:19)

Along with the Jubilee of Hope the nuncio also drew upon the Holy Father’s most recent encyclical on the Sacred Heart of Jesus, Delixit Nos, (The Lord) He loved us. “The symbol of the heart has often been used to express the love of Jesus Christ. Some have questioned whether this symbol is still meaningful today. Yet living as we do in an age of superficiality, rushing frenetically from one thing to another without really knowing why, and ending up as insatiable consumers and slaves to the mechanisms of a market unconcerned about the deeper meaning of our lives, all of us need to rediscover the importance of the heart.” (Delixit Nos)

When the heart is emboldened by God’s grace, we can face an uncertain future better equipped to avoid the mine fields of unbelief, doubt and fear. Once again, the Holy Father yearns to carry on his shoulders a world mired in darkness and division into the light of a new day suffused with the heart and hope of the Gospel.

Let joy abound: In all things give thanks

FROM THE HERMITAGE
By sister alies therese
For many the outcome of the election is a disaster … for others a great boon. If you are a political geek (like me) you will have paid attention to speeches, debates and anything else that would show the how, when, where’s of it all. ‘Do no harm’ seems a requisite for the move forward.

You know there is nothing worse than losing (for the losers) and nothing more joyful and puffing up than winning (for the winners). There are so many in between who didn’t even participate and for them it is ho-hum, as usual, who cares? “The humiliation of living somewhere between knee socks and support hose served as another reminder that the secrets I try hardest to conceal are the one most often exposed.” (Tina Krause, Embarrassing Moments, 2008). We will soon discover the ‘secrets’ and be exposed to what has been ‘concealed’. Well, who cares are the most vulnerable and those with no sense of humor. Don’t get me wrong … elections matter and there’s nothing funny about them … but in the outcomes we might need a deep breath or two.

“Humor is a divine quality, and God has the greatest sense of humor of all. He must have otherwise He wouldn’t have made so many politicians.” (MLK, Jr.) You have to wonder what would bring out a certain joy (maybe that it’s over?) in the public (especially the losers). What is the answer to a miserable look forward when one was so sure of another outcome? Are you kidding me is the response of some, and don’t be a sore loser that of the others.

One thing that struck me as funny was how there was very little or no ‘cheating’. Did you notice that? Is politics just a mugs game or is governing a sacred duty? Who are the leaders we elect?

“Asked about his position on whiskey, a Congressman replied:” ‘if you mean the demon drink that poisons the mind, pollutes the body, desecrates family life, and inflames sinners, then I’m against it. But, if you mean the elixir of Christmas cheer, the shield against winter chill, the taxable potion that puts needed funds into public coffers to comfort little crippled children, then I’m for it. This is my position, and I will not compromise!” (Rev. Karl Kraft, New Jersey, 1999)

We need a bit of therapy just now … winners and losers both to bring back some sense of a common good. Is there such a thing? I think there is and no matter where one fell, winner or loser, striving to make sure the most vulnerable are at the heart is critical. Resentment festers. “Laughter is God’s medicine; the most beautiful therapy God ever gave humanity.” (anon)

Regular life, just our day to day causes us to consider how much we need heart therapy. “The washing machine overflows, your toddler comes down with the chicken pox, the septic system quits, and you still have casserole to prepare and tables to decorate for the big family reunion you promised to host in your home the next day. It is tough to smile at times like these. Most of us would prefer to stay in bed, pull the sheets over our head, and refuse to budge until things get better. Yet when life’s irritants bug us more than a swam of pesky mosquitoes and troubles spread faster than cold germs, laugher is what we need the most … humor is heart therapy.” (Tina Krause, 2008) What that therapy looks like will vary but I think it matters who we think about and who we pray for. Who needs our laugh?

As we move toward Thanksgiving Day and for some that dreadful dinner where politics, religion and other hot button issues are either exaggerated or ignored, let’s try to put things in perspective.

“A Sunday school teacher asked her class about the meaning of Easter. A little boy raised his hand and said, ‘that’s when we shoot off firecrackers and celebrate our freedom!’ A little girl said, ‘no that’s when we eat the turkey and give thanks.’ ‘I know,’ a third youngster exclaimed, ‘that’s when Jesus comes out of the tomb … but if He sees his shadow, He goes back in.’“ (Father Harry Winter, OMI, 1999)

Life might just be a little bit like that for a while. We will have many opportunities to lighten up the situation as well as delve deeply into the pros and cons as we move into the holidays. So, I wish you all the opportunity of giving thanks for all things as Paul teaches and to be grateful for your pastor!

“A new pastor, eager to make sure the church’s employees would like him, called them together shortly before Thanksgiving Day approached and told them that each of them would receive a turkey. ‘In fact,’ he said, ‘as long as I’m around you will always have a turkey.’ “ (Msgr. Charles Dollen, The Priest, 1999)
Blessings.

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

The ‘month of the dead’ brings its own strange refreshment

MORE THAN WORDS
By Bishop Robert Reed
Those of us who have experienced the death of a loved one, even if we believe that she or he has gone to a better place, still find ourselves struggling with the parting. It’s hard to let go. Sometimes it’s made a little easier if we have been present for someone’s last days, and at the moment of their death, when we experience the whole strange (and often quite beautiful) mystery of living and dying being played out before our very eyes.

Still, parting is, as Shakespeare wrote, “such sweet sorrow.”
In November, death seems uniquely before us Catholics. The month begins with the great memorial of our saints, followed the next day by the commemoration of all who have passed from this life before us.
And then the nights grow longer, and the winds come. The familiar and warm rustle of leaves diminishes and is replaced with the dry-bones clickety-click of bare branches. It all helps us to remember, and keenly, that “we have no lasting city” (Heb 13:14). At least not one here, on earth.
Thanks be to God that we Christians know physical death is not an end to our lives, but a portal to what St. Paul calls “the city that is yet to come.”

The Gospels are an invitation to us to believe fully in the glory and power of God; to hand ourselves over in all things; to put our doubts and fears themselves to death!

Think of the emotion expressed in the 11th chapter of the Gospel of John, when Lazarus, Jesus’ close friend, has died. His sisters are devastated, and their heartache moves the Lord to tears. Jesus reaches into the situation. He touches the air all around it – a word through the Word – and transforms it. Death to life. The Messiah has revealed the glory and power of God, for whom all things are possible.

The focus of our good prayer this month is not directly on us, but on those who have gone before – our ancestors of genetic and spiritual oneness. It is a venerable tradition for us, as people of faith, to remember those whom we have had to let go: grandparents, parents, siblings, relatives and friends, and those whom we have come to know, love and pray with, within the great “cloud of witnesses.”

Time can soften our griefs, but our attachments remain, until we too must be mourned and then released.
And yet – never forget this! – we who have been baptized into Christ’s death live with a substantial hope; one that does not disappoint. As the book of Wisdom teaches, our hope is “full of immortality” (Wis 3:4).
That hope helps us to wonder at the depths of pain, grief and confusion that death can bring us to, until we begin to perceive the mysterious “rest of the story.” That we are standing and grieving and growing and necessarily carrying on with our lives, while encountering a place of transition, a sacred passage – a gate through which we know with certitude we too must pass – into what Christ Jesus proved to us through his resurrection: the reality of eternal life.

“Baptized into his death … we were buried therefore with him,” St. Paul preached to the Romans (Rom 6: 3-4), “so that as Christ was raised from the dead … we too might walk in the newness of life.”

That’s a refreshing concept, isn’t it? “The newness of life” encourages us to embrace all seasons of our time here and to open our minds, hearts and souls to Christ in everything that comes to us, because in all of it – the joyful and the painful and the uncertain – a kind of newness of life is revealed.

Things change; they do not end. And isn’t that a wonderful thing to contemplate, as we approach the close of another liturgical year, and look forward to the deep expectation of Advent?

(Bishop Robert P. Reed is an auxiliary bishop of the Archdiocese of Boston, pastor of St. Patrick and Sacred Heart parishes in Watertown, Massachusetts, and president of the CatholicTV Network. He is chairman of the U.S. Conference of Catholic Bishops’ Committee on Communications.)

Refugees, immigrants and Jesus

IN EXILE
By Father Ron Rolheiser, OMI
On borders everywhere in the world today we find refugees, millions of them. They’re easily demonized, seen as a nuisance, a threat, as invaders, as criminals fleeing justice in their homelands. But mostly they are decent, honest people fleeing poverty, hunger, victimization and violence. And these reasons for fleeing their homelands strongly suggest that most of them are not criminals.

Irrespective of the fact that most of them are good people, they are still seen most everywhere as a problem. We need to keep them out! They are a threat! Indeed, politicians frequently use the verb invasion to describe their presence on our borders.

What’s to be said about this? Do we just let everyone in? Do we select judiciously among them, letting some in and keeping others out? Do we put up walls and barbed wire to block their entry? What’s to be our response?

Father Ron Rolheiser, OMI

These questions need to be examined from two perspectives: pragmatically and biblically.

Pragmatically this is a huge issue. We cannot simply open all borders and let millions of people flood into our countries. That’s unrealistic. On the other hand, we may not justify our reluctance to let refugees into our countries by appealing to the Bible, or to Jesus, or to the naïve rationalization that “our” countries are ours and we have a right to be here while others don’t unless we grant them entrance. Why not?

For Christians, there are a number of non-negotiable biblical principles at play here.

First, God made the world for everybody. We are stewards of a property not our own. We don’t own anything, God does, and God made the world for everybody. That’s a principle we too easily ignore when we speak of barring others from entering “our” country. We happen to be stewards here, in a country that belongs to the whole world.

Second, the Bible everywhere, in both testaments of scripture, is clear (and strong) in challenging us to welcome the stranger and the immigrant. This is everywhere present in the Jewish scriptures and is a strong motif at the very heart of Jesus’ message. Indeed, Jesus begins his ministry by telling us that he has come to bring good news to the poor. Hence, any teaching, preaching, pastoral practice, political policy or action that is not good news for the poor is not the Gospel of Jesus Christ, whatever its political or ecclesial expediency. And, if it is not good news for the poor, it may not cloak itself with the Gospel or with Jesus. Hence, any decisions we make vis-à-vis refugees and immigrants should not be antithetical to the fact that the Gospels are about bringing good news to the poor.

Moreover, Jesus makes this even clearer when he identifies the poor with his own person (Whatsoever you do to the least of my people, you do to me) and tells us that at the end of the day we will be judged by how we treat the immigrants and refugees. (Depart from me because I was a stranger and you didn’t welcome me.) There are few texts in scripture as raw and challenging as this one (Matthew 25:35-40)

Finally, we also find this challenge in scripture: God challenges us to welcome foreigners (immigrants) and share our love, food and clothing with them because we ourselves were once immigrants. (Deuteronomy 10:18-19) And this isn’t just some abstract biblical axiom, especially for us who live in North America. Except for the Indigenous nations (whom we forcefully displaced) we are all immigrants here and are challenged by our faith never to forget this, not least when dealing with hungry people on our borders. Of course, those of us who have been here for a number of generations can make the moral case that we have been here a long time and are no longer immigrants. But perhaps a more compelling moral case can be made suggesting it can be rather self-serving to close the borders after we ourselves are in.

These are biblical challenges. However, after they are affirmed, we are still left with the practical question; what realistically do we (and many countries around the world) do with the millions and millions of men, women and children arriving at our border? How do we honor the fact that the land we live in belongs to everyone? How do we honor that fact that, as Christians, we have to think first about the poor? How will we face Jesus in judgment when he asks us why we didn’t welcome him when he was in the guise of a refugee? And how do we honor the fact that almost every one of us is an immigrant, living in a country we forcibly took from someone else?

There are no easy answers to those questions, even while at the end of the day we still need to make some practical political decisions.

However, in our pragmatism, in sorting this out, we should never be confused about which side Jesus and the Bible are on.

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

Bishop Janssens heads to Natchez

From the Archives
By Mary Woodward

Following up on the last edition’s column where we learned about the fourth bishop of the diocese, Francis Janssens, this edition will share the accounts of the bishop-elect’s ordination in Richmond, Va., and his subsequent arrival in Natchez.

Bishop Gerow’s book documenting the Janssens’ administration from 1881-1888 contains many rich details of these events so I am sharing them as gathered by him. The language is descriptive and indicative of the times which makes the actual verbiage employed a part of the experience of our collective history.

“Bishop Janssens was consecrated in St. Peter’s Cathedral at Richmond on May 1, 1881, by Archbishop James Gibbons, assisted by Bishops Becker of Wilmington and Keane of Richmond. Archbishop Elder, his predecessor in Natchez, preached the sermon. There were present also Bishops Lynch, Gross, Moore and Kain, and about fifty clergymen. Of this ceremony John Gilmary Shea says:

‘The ceremony was the grandest ecclesiastical function every seen in Richmond and attracted the largest gathering known in the history of the Church in the State.’

“After his consecration Bishop Janssens delayed little in Richmond. In his diary he says:
‘May 4th, left Richmond. Arrived 6th at Vicksburg. Was met by a delegation at Edwards. Arrived in Natchez 7th, where a great demonstration was given me.’

“The Natchez paper the next day gave an account of his arrival. He had to come down from Vicksburg on the Steamer Cannon. A committee of thirteen from Natchez had taken a tug up to Good Hope landing, where they boarded the Cannon on its way down to Natchez.

‘With Father Grignon at their head the committee repaired to the ladies’ cabin where Bishop Janssens was in waiting. Here a circle was formed about the reverend gentleman by the committee, and Capt. Jas. W. Lambert, the speaker of the occasion, addressed him in a very neat and appropriate five minutes speech.
“After explaining the motives that actuated the committee in meeting him on the boat, and the hearty welcome that awaited him at Natchez, Capt. Lambert concluded his address in the following words:
‘It is, therefore, to gratify no passing fancy, nor to confer merely ceremonial honors, that induce the faithful of your flock to come out today and deck themselves to greet you, but we come, Right Reverend Bishop, to tender you our veneration, confidence and affectionate homage, recognizing you as the apostolic successor Him Who rules both storm and wave, Who proclaimed from dark-browned Calvary’s frowning heights, ‘Peace on earth and good will to men,’ and Who holds the destinies of men and of worlds, as a grain of sand, in the hollow of His hand.

‘It is in their spirit that all come out today and we of the committee are happy indeed to be amongst the first of the city of Natchez to give you greeting and have the honor of presenting to you our congratulations, mingled with the sincere congratulations of those whom we represent. Long may you dwell with us in peace and rule with gentle sway the Holy Priests and faithful children in our good city, and throughout the Diocese of Mississippi. For ourselves, and in behalf of our people, permit us to bid you a thrice hearty welcome to our shores, our homes and our hearts.’

“When, finally, it was announced that Natchez was in sight, the Bishop hastened to the guard rail to view the city which was to be his home.

“Amid the booming of guns … at the wharf another ovation awaited the Bishop. After meeting quite a number of our Catholic clergy and citizens, the carriages were announced to be in readiness, and the Bishop, attended by Fathers Grignon, Finn and Meerschaert and the various members of the reception committee, left the steamer.

“A procession was then formed at the foot of Silver street, the Bishop being seated in a carriage drawn by four horses and driven by a well-known citizen, and the march to the Cathedral commenced, the Independent Cornet Band furnishing the music.

“Arriving at the Cathedral, Bishop Janssens and his attendants retired to the Episcopal residence, where they donned their clerical robes, and then, preceded by the acolytes, they marched up the center aisle of the church, which had been strewn with flowers, and the Bishop then took formal possession.

“Upon taking possession, Bishop Janssens addressed a few remarks to the very large assembly, after which the impressive ceremonies closed with the Benediction of the Blessed Sacrament.”

“The morning after the arrival being Sunday, St. Mary’s Cathedral was crowded.

“The Bishop ascended the pulpit after the Mass, and in an eloquent address, partaking more of an inaugural than of a sermon, expressed his pleasure at the many marks of honor, esteem and affection bestowed upon him by the people of this diocese. He was, he said, unworthy of the high ecclesiastical honors that had been bestowed upon him by his church but would endeavor in his humble way to prove worthy of them.

“The modest, unassuming and gentle demeanor of Bishop Janssens has already endeared him to Catholic hearts and his hold upon them will in time surely become second to none, not even to that of the good Bishop Elder.”

“On that same day at the evening devotions, Bishop Janssens gave Benediction of the Blessed Sacrament, and after the devotions a reception for the Bishop was held at his residence next to the church.”

Because of the tenure of Bishop Janssens having a very important event in the life of the diocese, namely the formal dedication of the cathedral after 46 years of building and financial struggles, I am adding a third article on Janssens’ adventures in the diocese and the long-awaited dedication of St. Mary.

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

Called by Name

Our vocation promotion is about to get super-charged!
On the weekend of Nov. 9-10 every priest in the diocese is being encouraged to share his vocation story at Mass, and every parishioner is being encouraged to submit the name of a man, or men, in their parish, age 15-30, who they think should consider the priesthood. We are calling this effort “Called By Name Weekend,” and I ask that you take part in it!

Members of a High School discernment group accompanied by chaperone Ann Cook speak with Jackson residents at the downtown bus terminal

The names that are brought forth from this program will be catalogued and sent to our vocation team. This is a team of eight priests, including myself, who have committed to running discernment groups throughout the diocese every fall and spring. Depending on where the young man resides, a member of the vocation team will reach out and invite him to consider joining a discernment group and also invite him to other in-person events throughout the year. These events include Come and See weekends at the seminary, dinner with Bishop Kopacz, and more.
Each man who’s name is submitted will also receive a letter from Bishop Kopacz congratulating him for being recognized as someone who takes their faith seriously and encouraging him to be open to these other invitations.

As you consider who you might nominate, please remember, submitting someone’s name does not mean that you know that man is going to be a priest. It simply means that you see a light in him and a desire to do the Lord’s will, and you want to help him get support to discern his vocation. The discernment group that I ran in October had a good mixture of guys. Some were just starting to learn about what the priesthood was all about, while others had been considering the priesthood for a while and were very open to it. All of them got a lot out of the six weeks of group meetings and the social and service outings that were a part of the program. My favorite part was our morning of service when we put together care packages for the homeless and walked around downtown Jackson on a Saturday morning encountering those on the streets. It was really inspiring to see the sincerity of the young men and the courage and care it took for them to speak with the folks that they were serving with compassion and friendship.

We had 36 men in discernment groups this fall, and that was without the help of the Called by Name campaign, so I can’t wait to see what the Lord will do with your help! If you are reading this after Nov. 9-10, but you still want to submit a name, please go to www.jacksonvocations.com/called to submit someone’s name!

Catholic Schools celebrate growth through accreditation

FAITH IN EDUCATION
By Karla Luke
The Catholic Schools and Early Learning Centers in the Diocese of Jackson are eagerly gearing up for the renewal of their accreditation with Cognia, an esteemed accrediting body for K-12 institutions in the U.S. and globally. Since 2019, the Office of Catholic Education (OCE) has held system-wide accreditation for all Catholic schools within the diocese, a commitment that has prompted notable growth and advancements across the system. Now, as renewal approaches, school leaders are ready to showcase their developments in educational excellence and student-centered progress.

CLINTON – Dr. Michael Bratcher reviews data with Katie Emfinger, Latoya Kelly and Karla Luke during a recent visit. (Photo by Virginia Hollingsworth)

Cognia’s legacy of accreditation excellence
Cognia, formerly known as AdvancED, is a nonprofit that accredits schools with a focus on continuous improvement. Founded in 2006, Cognia brought together the pre-college divisions of two major accreditation groups: the North Central Association’s Commission on Accreditation and School Improvement (NCA CASI) and the Southern Association of Colleges and Schools Commission on Accreditation and School Improvement (SACS CASI). Following further expansions, including a merger with Measured Progress in 2018, Cognia emerged as a leading accrediting agency recognized by the U.S. Department of Education in 2019.

The Diocese of Jackson’s journey with Cognia builds upon a longstanding relationship with its predecessor, SACS CASI. Since 1975, schools like Vicksburg Catholic Schools, St. Joseph Madison, and Cathedral Natchez have held SACS accreditation. By 2020, all remaining schools in the diocese had secured full system accreditation, further solidifying their commitment to academic and spiritual growth.

Why Cognia? Focusing on Systemic Growth Over Compliance
Choosing Cognia for system-wide accreditation allows the diocese to emphasize continuous improvement, focusing not just on meeting standards but on showing how those standards drive real change. Unlike some accrediting bodies that prioritize compliance, Cognia’s approach is student-centered, emphasizing learning engagement, school culture, student development, and strong leadership that fosters a culture of achievement. Cognia’s platform also equips the OCE with tools like professional development resources, assessments and strategic planning aids that are crucial for making well-informed decisions.

The renewal process for Cognia accreditation involves in-depth reviews in seven essential areas: Culture of Learning, Leadership for Learning, Engagement in Learning, Student Growth, Student Performance, Stakeholder Analysis, and Learning Environment. The OCE Accreditation Leadership Team – led by Karla Luke (OCE), Dr. Dena Kinsey (St. Joseph-Madison), Mary Arledge (Vicksburg Catholic Schools), Kimberly Burkley (Cathedral Catholic School), Rachel Patterson (OCE) and Virginia Hollingsworth (OCE) – recently presented on Oct. 15, a detailed executive summary to Dr. Michael Bratcher, Cognia’s regional accreditation advisor, outlining the diocese’s mission, vision, values and accomplishments.

Since the initial accreditation, the diocese has launched numerous initiatives, including a three-year strategic plan, enhanced academic standards, strengthened assessment programming, and the opening of two new early learning centers in Vicksburg (Sisters of Mercy) and Jackson (St. Richard). Feedback gathered from focus groups held on Oct. 22 and 24, highlighted both achievements, such as improved Catholic identity, responsive teaching practices, and communication improvements, and areas for growth, like expanded parent education and ongoing opportunities for feedback.

Continuing a tradition of faith and excellence
As the Diocese of Jackson moves forward in its accreditation renewal, the commitment to fostering a Christ-centered, academically excellent environment remains unwavering. Through the dedication of faculty, staff and administrators, the OCE is assisting by cultivating lifelong learners, effective communicators, and collaborative contributors to society, all rooted in their faith.
Blessings in faith, hope and love.

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

St. Martin of Tours – Soldier of Christ

Reflections on Life
By Melvin Arrington
Why is the life of a saint who died more than 1,600 years ago relevant to us today? In other words, why does St. Martin of Tours (315 to 397) still matter? The short answer is because his was a life well lived. There is much we can learn from him about respecting the dignity of each person and about practicing the church’s preferential option for the poor.

PARIS – St. Martin of Tours, tympanum of St. Severin Church. The Church is one of the oldest on the Left Bank situated in the Latin Quarter. (Photo courtesy of BigStock)

Born into a pagan family in present-day Hungary and raised in what is now Italy, Martin enrolled as a catechumen at a tender age. His father, an officer in the Imperial Roman army, wanted his son to pursue a military career, but Martin had no interest in becoming a soldier. Nevertheless, he was conscripted into the army. At age eighteen he was baptized. Two years later he left the military, proclaiming: “I am a soldier of Christ; it is not lawful for me to fight.” Interestingly, Martin’s feast day, Nov. 11, is also Veterans Day, which honors all who have served in the military and, additionally, commemorates the signing of the Armistice that ended fighting in World War I.

After leaving the army, Martin met Hilary, Bishop of Poitier, who encouraged the young man to return to Italy to try to win over his family and friends to the Christian faith. But upon arriving there he found himself surrounded by followers of the Arian heresy. After struggling to convert the Arians, Martin returned to Gaul (France) and established a monastery near Poitiers, where he gathered a group of followers and began preaching throughout the area. Because of his holiness, asceticism, and reputation as a miracle worker, the people elected him Bishop of Tours.

Martin founded many churches and monasteries and became a strong defender of the faith, fighting pagans and heretics with words rather than the sword. Known for his compassion, he became an early opponent of the death penalty and often pled for mercy on behalf of those condemned to death.
Because of Martin’s renown as a healer, people with various diseases and disorders came to him seeking cures, among them a leper, a paralytic, and a woman with an issue of blood. He also drove out evil spirits from the demon possessed and raised the dead. Those in the latter category included a man who had died without baptism, another who had hanged himself, and a third man, whose resuscitation resulted in the conversion a large crowd of pagans who had witnessed the miracle. Once, when a pagan attempted to behead him, the sword separated itself from the would-be assassin’s hand and fell harmlessly to the ground.

The most memorable incident in this great saint’s life occurred in the city of Amiens during his stint in the army. On a cold winter’s day as Martin was riding through the gate leaving the city, he encountered a practically naked beggar who was freezing from the cold. Deeply moved by the poor man’s suffering, the young soldier took his sword in hand, cut his cloak in two, and gave half to the poor stranger. That night Martin experienced a vision of Christ clothed in the portion of the cloak he had given to the beggar.

This great act of charity, immortalized in El Greco’s painting “St. Martin and the Beggar” and Van Dyck’s “St. Martin Dividing His Cloak,” brings to mind the admonition: “Whoever has two tunics should share with the person who has none.” (Luke 3:11) St. Ambrose, a contemporary of St. Martin, expressed it this way: “If you have two shirts in your closet, one belongs to you and the other to the man with no shirt.”

I like to think St. Martin had so internalized the teachings of Matthew 25 that he helped the beggar because charity was second nature to him. In Matthew 25:34-40 Jesus tells the blessed they will inherit the kingdom because they came to his aid when He was in need; among other things, He was naked and they clothed Him. These righteous ones, not realizing what Jesus meant, question Him about it, implying that they really didn’t do anything at all for their Lord. Then the King of Kings replies: “Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.”

How should we respond to the plight of the poor? Of course, we should pray for them, but that’s not enough. We must put our faith in action by performing the corporal works of mercy. Specifically, we are called to feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, care for the sick, and visit the prisoner. This is what St. Paul meant by “faith working through love.” (Galatians 5:6b)
With so many needs and so many opportunities for giving of our time and resources, it shouldn’t be hard to find ways to follow St. Martin’s example. Contributing to relief efforts for those attempting to put their lives back together in the wake of the recent hurricanes is just one way. If we open our eyes and ears, the needs in our local communities will become readily apparent to us.

St. Martin of Tours, the soldier who didn’t want to fight, was one of the first holy persons to become a saint without being martyred. His abiding concern for the poor, the sick, and the imprisoned made him a model of compassion for his generation and an inspiration to Christians across the centuries. May this “soldier of Christ” inspire in us a fervent desire to become models of “faith working through love.”

(Melvin Arrington is a Professor Emeritus of Modern Languages for the University of Mississippi and a member of St. John Oxford.)

A universal creed

IN EXILE
By Father Ron Rolheiser, OMI

Creeds ground us. Within a short formula they summarize the main tenets of our faith and keep us mindful of the truths that anchor us.

As a Christian, I pray two creeds, The Apostles’ Creed and The Nicene Creed. But I also pray another creed which grounds me in some deep truths which are not always sufficiently recognized as inherent in our Christian creeds. This creed, given in the Epistle to the Ephesians, is stunningly brief and simply reads: There is one Lord, one faith, one baptism, one God who is Father of us all.

That’s a lot in a few words! This creed, while Christian, takes in all denominations, all faiths, and all sincere persons everywhere. Everyone on the planet can pray this creed because ultimately there is only one Lord, one faith, one baptism, and one God who created and loves us all.

This has far-reaching consequences for how we understand God, other Christian denominations, other faiths, sincere non-believers, and ourselves. There is only one God, no matter our denomination, particular faith, or no explicit faith at all. The one same God is the loving creator and parent of everyone. And that one God has no favorites, doesn’t dislike certain persons, denominations, or faiths, and never disdains goodness or sincerity, no matter their particular religious or secular cloak.

And these are some of the consequences: First, Jesus assures us that God is the author of all that is good. In addition, as Christians we believe that God has certain transcendental attributes, namely, God is one, true, good, and beautiful. If that is true (and how could it be otherwise?), then everything we see in our world that is integral, true, good, or beautiful, whatever its outward label (Roman Catholic, Protestant, Evangelical, Jewish, Hindu, Buddhist, Muslim, New Age, Neo-Pagan, or purely Secular), comes from God and must be honored.

John Muir once challenged Christianity with this question: Why are Christians so reluctant to let animals into their stingy heaven? The creed in the Epistle to the Ephesians asks something similar: Why are Christians so reluctant to let other denominations, other faiths, and good sincere people without explicit faith into our stingy concept of God, Christ, faith, and the church? Why are we afraid of faith fellowship with Christians of other denominations? Why are we afraid of faith fellowship with sincere Jews, Muslims, Hindus, Buddhists, and New Age religious? Why are we afraid of paganism? Why are we afraid of natural sacraments?

There can be good reasons. First, we do need to safeguard precisely the truths expressed in our creeds and not slide into an amorphous syncretism in which everything is relative, where all truths and all religions are equal, and the only dogmatic requirement is that we be nice to each other. Although there is, in fact, something (religious) to be said about being nice to each other, the more important point is that embracing each other in faith fellowship is not saying that all faiths are equal and that one’s particular denomination or faith tradition is unimportant. Rather it is acknowledging (importantly) that, at the end of the day, we are all one family, under one God, and that we need to embrace each other as brothers and sisters. Despite our differences, we all have the same radical creed.

Then too, as Christians, we believe that Christ is the unique mediator between God and ourselves. As Jesus puts it, no one goes to the Father, except through me. If that is true, and as Christians we hold that as dogma, then where does that leave Hindus, Buddhists, Taoists, Jews, Muslims, New Agers, Neo-Pagans, and sincere non-believers? How do they share the kingdom with us Christians since they do not believe in Christ?

As Christians, we have always had answers to that question. The Catholic catechisms of my youth spoke of a “baptism of desire” as a way of entry into the mystery of Christ. Karl Rahner spoke of sincere persons being “anonymous Christians.” Frank de Graeve spoke of a reality he called “Christ-ianity”, as a mystery wider than historical “Christianity”; and Pierre Teilhard de Chardin spoke of Christ as being the final anthropological and cosmological structure within the evolutionary process itself. What all of these are saying is that the mystery of Christ cannot be identified simplistically with the historical Christian churches. The mystery of Christ works through the historical Christian churches but also works, and works widely, outside of our churches and outside the circles of explicit faith.

Christ is God and therefore is found wherever anyone is in the presence of oneness, truth, goodness, and beauty. Kenneth Cragg, after many years as a missionary with the Muslims, suggested that it is going to take all the religions of the world to give full expression to the full Christ.

There is one Lord, one faith, one baptism, one God who is Father of us all – and so we should not be so reluctant to let others, not of our own kind, into our stingy heaven.

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