| January 2007 | February 2007 |
| March 2007 | April 2007 |
| May 2007 | June 2007 |
| July 2007 | August 2007 |
| September 2007 | October 2007 |
| December 2007 |
January 2007
Questioning the "wisdom" of abortion
Thirty-four years ago, on January 22, 1973, the Supreme Court
of the United States handed down its infamous Roe v. Wade decision,
setting up the current situation in which there is little or no
legal protection for unborn human life in our country.
The Catholic Church, many other churches and many of the American
people have never been at ease with abortion. Recent polls have
indicated that as time goes on more and more people are questioning
the wisdom of legalized abortion. Over the years, the Catholic
Church has applied its traditional moral principles and developed
a body of pro-life teaching that is principled and consistent.
The principle is the sacredness of human life, a gift of the Creator.
It follows that humans must respect the gift of life. These principles
are applied to issues old and new. Some are listed below: Abortion.
The Church holds that human life begins at conception. Thus, the
human embryo deserves respect. It cannot be manipulated, experimented
upon or destroyed at will. Like all human life, it deserves the
protection of law.
As stated above, more and more Americans are uneasy with legalized
abortion, but some also want to allow for exceptions in case of
rape, incest and danger to the life of the mother. Though pregnancy
from rape and incest is rare, it does occur, and this is a very
sad and diffi cult situation for many reasons. But if abortion
is wrong because it is the taking of innocent human life, how
do circumstances change that fact? It is still the killing of
an innocent human being. This is one instance of the consistent
application of a moral principle.
With regard to an exception for the life of the mother, two things
need to be said. First, there are instances in which a pregnant
woman, who is ill, may legitimately choose an operation, which
indirectly will result in the death of a fetus. Direct or intended
abortion is never licit. Second, with the advances in modern medicine,
such instances are extremely rare, perhaps nonexistent, in the
United States. In Vitro Fertilization. This procedure involves
the selective destruction of human embryos. The parents' legitimate
desire for a child does not trump the right to life of the discarded
embryos. Many people, including many Catholics, have difficulty
in seeing how a tiny mass of cells can be considered human life.
Yet, what else is it? Every human body is a mass of cells. Like
the body, am embryo is not a disorganized mass of cells, but an
organized one. Moreover, the development of the embryo is a continuous
process. If it is not human at fertilization, at what point does
it become human? There are some who argue that abortions occur
naturally inside the human body and that this seems to be a part
of God's plan. How can the loss of an embryo be so bad? The implied
reasoning is that whatever God permits in nature, human beings
can do. We should remember that the permissive will of God allowed
the flooding of New Orleans. Yet, who would argue that this would
permissible for human beings? Cloning and Stem Cell Research present
the same moral problems. The Church is not opposed to stem cell
research, but the creation of human embryos for the purpose of
research is judged immoral. This issue has arisen in many places,
including the Louisiana State Legislature. It will probably come
up again. All Catholics in the State, and especially Catholic
Legislators, should be steadfast in the effort to preserve the
principle of the sanctity of human life. The Catechism of the
Catholic Church states clearly: "It is immoral to produce
human embryos intended for exploitation as disposable biological
material." (#2275)
Capital Punishment. Here the Church has a nuanced position allowing
that the State has the right and duty to protect citizens and
may take the life of dangerous
criminals under certain circumstances; that is, if it is the only
way in which citizens can be protected. According to the Catechism
of the Catholic Church, in today's society such conditions "are
very rare, if not practically nonexistent." (#2306) This
last point is new to many Catholics, but they should give it serious
consideration as part of the Church's principled and consistent
teaching on the sacredness of human life.
War. Here, too, the Church has a nuanced teaching in that the
possibility of a just war is maintained. However, this is allowed
only under strict conditions.
The abhorrence of war is the dominant idea. War is always a failure
for the human community. Euthanasia is the practice of mercy killing,
the intentional taking of human life because the person is old
or sick. Catholic morality does not require the use of every means
to preserve human life, but death can never be directly caused
or intended. In this regard the provision of food and water is
required unless it is burdensome to the patient or ineffective
in the preservation of life. There is much interest in these so
called end-of-life issues. Many of us will have to face them for
ourselves or for our loved ones. Some guidance is available in
print. For example, the Bishops of Louisiana have published a
brief pamphlet entitled, "Approaching Death--the Moral Choices."
Copies are available through my office (337-261-5614) or through
one's church parish, or on line at www.louisiana.nasccd.org. Yet,
because each case involves so many circumstances, I encourage
Catholics to consult with a priest or Catholic Chaplain before
making life-ending decisions. On January 1, the World Day of Peace,
Pope Benedict XVI said in his message: "As far as the right
to life is concerned, we must denounce its widespread violation
in our society: alongside the victims of armed confl icts, terrorism
and the different forms of violence, there are the silent deaths
caused by hunger, abortion, experimentation on human embryos and
euthanasia. How can we fail to see in all this an attack on peace?"
(#5) Respect for human life, respect for the human person, is
a principle that must be applied to many different issues. When
it is ignored or violated, the human community suffers and peace
is diminished.
February 2007
Remembering Our Bishops
On January 28, I celebrated the annual Mass in remembrance
of the deceased bishops of Lafayette. Before Mass, Father Keith
DeRouen, Pastor, and I were discussing the other bishops who have
been associated with the Diocese. The list soon grew very lengthy.
After further reflection, I came up with the following list.
Bishop Jules B. Jeanmard, a native of Breaux Bridge, was born
in 1879. He was ordained a priest in 1903 for the Archdiocese
of New Orleans and in 1918 was named the first Bishop of Lafayette,
where he served until his retirement in 1956. Bishop Jeanmard
died on February 23, 1957 and he is buried in the Cathedral of
Saint John.
Bishop Maurice Schexnayder was born in 1895 in Wallace, Louisiana.
He was a priest of the Archdiocese of New Orleans and became Auxiliary
Bishop of Lafayette in 1951. (An Auxiliary Bishop is an assistant
bishop.) He became Ordinary, that is, the head bishop, upon the
retirement of Bishop Jeanmard in 1956. He retired in 1972 and
died in 1981. He, too, is buried in the Cathedral.
Bishop Gerard L. Frey was born in 1914 in New Orleans, and ordained
a priest of that Archdiocese in 1938. In 1967, he was ordained
Bishop of Savannah, where he served until 1972. He served as Bishop
of Lafayette from 1973 to 1989. He is presently retired and living
in Lafayette.
Archbishop Harry J. Flynn was born in 1933 in Schenectady, New
York. He was ordained a priest of the Diocese of Albany, New York
in 1960. He was ordained a Coadjutor Bishop of Lafayette in 1986,
serving with Bishop Frey. (A coadjutor is an assistant bishop
who has the right to succeed the Ordinary.) In 1989, he became
Ordinary and served in Lafayette until 1994, when he became Coadjutor
Archbishop in the Archdiocese of St. Paul-Minneapolis. He became
Ordinary of that diocese in 1995 and continues to serve in that
Office.
Bishop Edward O'Donnell was born in 1931 in Saint Louis, Missouri.
He was ordained a priest of the Archdiocese of Saint Louis in
1957. He became Auxiliary Bishop of the Archdiocese of Saint Louis
in 1984 and served in that Office until 1994, when he became the
Bishop of Lafayette. He retired in 2002 and is presently living
in Kirkwood, Missouri.
In 2002, I was appointed sixth Bishop of Lafayette, after having
served as Bishop of the Diocese of Houma-Thibodaux from 1993 to
2002.
Bishop Robert E. Tracy served as Auxiliary Bishop in Lafayette
from 1959 to 1961, when he became Bishop of Baton Rouge. He retired
in 1974 and died in 1980. Bishop Tracy was born in 1909 in New
Orleans and was ordained a priest of the Archdiocese in 1932.
Bishop Warren L. Boudreaux was born in 1918 in Berwick, Louisiana
and ordained a priest of the Diocese of Lafayette in 1942. He
was named Auxiliary Bishop of Lafayette in 1962 and served in
that Office until 1971, when he became Bishop of Beaumont, Texas.
In 1977, he was named first Bishop of the Diocese of Houma-Thibodaux
where he served until 1992. Bishop Boudreaux died in 1997 and
is buried in the Cathedral of Saint Francis de Sales in Houma.
There were a number of other Bishops who are from the Diocese
of Lafayette, but did not serve here as Bishops.
Bishop Harold R. Perry, S.V.D., was born in Lake Charles in 1916.
(Readers will recall that the Diocese of Lake Charles was established
in 1980; before that, the territory was part of the Diocese of
Lafayette.) Bishop Perry was ordained a priest of the Society
of the Divine Word in 1944. He was appointed Auxiliary Bishop
of New Orleans in 1966, the first Black Bishop in the United States
in the 20th Century. He served as Auxiliary Bishop of New Orleans
until his death in 1991.
Bishop Joseph A. Francis, S.V.D., was born in 1923 in Lafayette.
He was ordained a priest of the Society of the Divine Word in
1950. In 1976, he was ordained Auxiliary Bishop of Newark, New
Jersey, where he served until his retirement in 1995. Bishop Francis
died in 1997.
Bishop Raymond Caesar, S.V.D., was born in 1932 in Eunice, Louisiana.
He was ordained a priest of the Society of the Divine Word in
1961 and in 1978 was named Coadjutor Bishop of Goroka, in Papua,
New Guinea. He became Ordinary of that diocese in 1980 and served
until his death in 1987.
Bishop Jude Speyrer was born in 1929 in Leonville, Louisiana and
ordained a priest of the Diocese of Lafayette in 1953. He served
as a priest in this Diocese until he was ordained first Bishop
of Lake Charles in 1980. He retired in 2000 and is currently living
near Carencro.
Bishop Curtis Guillory, S.V.D. was born in Mallett, Louisiana
in 1943 and ordained a priest of the Society of the Divine Word
in 1972. In 1988, he was ordained Auxiliary Bishop of the Diocese
of Galveston-Houston. In 2000, he was named Bishop of the Diocese
of Beaumont, where he continues to serve.
Bishop Leonard Olivier, S.V.D., was born in 1923 in Lake Charles,
and ordained a priest of the Society of the Divine Word in 1951.
In 1988, he was ordained Auxiliary Bishop of Washington, D.C.
and served there until his retirement in 2004. He is currently
living in Washington.
Bishop Dominic Carmon, S.V.D., was born in 1930 in Opelousas and
ordained a priest of the Society of the Divine Word in 1960. He
became Auxiliary Bishop of New Orleans in 1993 and served there
until his retirement in 2006. He is currently living in Kenner.
Bishop Sam Jacobs was born in 1938 in Greenwood, Mississippi,
but was reared in Lake Charles. He was ordained a priest of the
Diocese of Lafayette in 1964. In 1980, with the establishment
of the Diocese of Lake Charles, he became a priest of that diocese
and was named Bishop of Alexandria in 1989. He served in Alexandria
until 2003, when he was named third Bishop of the Diocese of Houma-Thibodaux,
where he continues to serve.
I am not sure that my list is complete or that all my facts are
correct. I am sure that I will hear from someone if they are not.
Let us thank God for the service of all of these men who have
either been bishops in the Diocese of Lafayette or who are natives
of the Diocese of Lafayette. Lets us thank God also for the many
priests, deacons, brothers and sisters who have served here or
are from here. I am sure that all of the above would join me in
expressing appreciation to all of the faithful in the Diocese.
Let us ask God to continue to bless our Local Church.
March 2007
Cheap Sensationalism
The Discovery Channel recently announced that it will air a
documentary which claims that the bones of Jesus, Mary Magdalen
and their son were found in 1980 in a tomb in Jerusalem.
Discovery Channel said the find is possibly "the greatest
archeological find in history." If true, it would challenge
some of the basic beliefs of Christians, notably the resurrection
of Jesus. Haven't we seen all of this before? It seems that every
year as Easter approaches, someone tries to challenge the Christian
faith. None of the challenges has been very successful.
Several years ago, there was excitement over the DaVinci Code.
There was a foolish movie, based on a foolish book, which was
based on fraudulent sources. The so-called challenges to Christian
belief were ludicrous, but people did make money—lots of
money.
The movie and the book came and went, but not much has changed,
except that some people made money. Then more recently, there
was excitement over the Gospel of Judas, an ancient text which
early Christians did not include in the Bible. They made the right
decision. That document has historical importance, but it is not
a Gospel as we know them. It contains weird ideas, such as a statement
that women must become men in order to be saved. Again, there
was a hullabaloo, but in the end, not much changed. I am not sure
whether anyone made money on that deal.
It has been said that nobody ever lost money by underestimating
the gullibility of the American people. The classic example is
the sale of miracle cures, known collectively as "snake oil."
Anyone who watches television knows that this venerable tradition
is alive and well today. The latest touch is that the product
is free, but one need only pay shipping and handling charges,
which can be considerable.
In the current case, I am betting that the American people are
smart enough to smell a rat. Practically all the experts in the
field have scoffed at the proposal. People who look at the evidence
objectively will find it scanty and unconvincing. To be sure,
there will be interest in the documentary and the accompanying
book, but in the end, not much will change, except that some people
will have made a lot of money.
I am truly disappointed in the Discovery Channel and in the producer
of the documentary. He is James Cameron, the Academy Award winning
director of Titanic and The Terminator.
The documentary could have been a fair and interesting presentation
of all of the facts giving scientific analysis and the interpretation
of experts on both sides. Instead, we are given a slick polemic,
a play for publicity complete with sweeping claims to be the film
which will convincingly challenge some of the basic tenets of
the Christian religion. Like other attempts, it will fail miserably
and bring discredit to the people involved.
Shame on James Cameron. Shame on the Discovery Channel. We Americans
are sometimes gullible, but we deserve better than cheap sensationalism.
April 2007
Spring Assignments
Each year in the spring a good deal of my time and energy is dedicated
to changes in pastoral assignments for our priests. This year
is shaping up to be busier than usual. Two changes have already
been made because of the departure of Bishop Glen Provost and
because of a pastor's need to retire due to illness. In addition,
five pastors are term limited and one other pastor is retiring.
With regard to term limits, I should explain that the 1983 Code
of Canon Law made provision for the assignment of pastors for
a particular term and said that the National Conference of Bishops
should determine the length of that term. The United States Conference
of Catholic Bishops decided that the term of appointment should
be six years, with the option for a renewal for another six years.
The Diocese of Lafayette has operated under that policy for well
over 20 years. Of course, exceptions can be made and some have
been made in the past. However, bishops realize that whenever
they do grant an exception, it makes it much more difficult to
deny the next request. Pastors are all aware of the diocesan policy.
Last year when all of the diocesan policies were reviewed and
many were revised, there was no discussion of the advisability
of term limits. There are pros and cons to this policy, but apparently
a majority of our priests are comfortable with it.
For the assignment of priests, the process that I have been using
begins with sending out letters to priests when parishes are open
and seeking applications. Again, there are pros and cons to this
process, but most of the priests appreciate the opportunity to
indicate their desires. In the first week of April, letters went
out to all priests announcing that there are ten parishes open
for applications. The next part of the process involves the Personnel
Board, a group of priests who advise the bishop with regard to
pastoral assignments. The Personnel Board will meet on April 17
and shortly after that, the new assignments will be announced.
This of course will mean that more parishes will be open and these
will be announced to the priests at the end of April or the beginning
of May. The Personnel Board meets on May 17 to make further recommendations.
At the beginning of June, all of those announcements will be made.
Both the April and May appointments will go into effect on July
2.
I should mention that part of the process calls for a consultation
with parishioners. When it is learned that a pastor will be leaving,
the Administrative Assistant to the Regional Vicar meets with
a group within the parish, usually the Pastoral Council, to formulate
a parish profile. The last question on the form is: "In 150
words or less, what would you like to say to your new pastor?"
The information gathered is helpful to the Personnel Board and
to me in making decisions and it is helpful to the new pastor
as well. Experience has shown that parishioners appreciate the
fact that they are consulted.
Although there are many challenges, the Personnel picture looks
better this year than it has for some time. Four men will be ordained
priests on June 30 and that is the largest class in sometime.
Two priests who have been away will be returning and ready for
service. Father Hampton Davis has been on the faculty of Notre
Dame Seminary for the past ten years and Father Curt Mallet has
been studying Canon Law in Rome for the past three years. In addition,
the Bishop of the Diocesan of Tagbilaran in the Philippines has
released another priest for service here in Lafayette, bringing
the total to three. I am grateful to the good Bishop for his generosity
in sharing his priests.
While the picture looks good, it must be remembered that we still
have 11 pastors who are serving as pastors in two parishes. I
appreciate the pastoral ministry being exercised by the deacons,
religious and laity in our parishes, schools and other institutions.
Their contribution is an essential part of ministry of the Diocese.
May 2007
Constancy of our faith has remained
The 20th Century has been called the century of progress. The
great advances in medicine, transportation and many other areas
of technology have truly been impressive. While progress is good,
it is also clear that many things have remained the same. This
can also be very good for human welfare. In the midst of so much
change, many human beings have learned to place value on permanence
and continuity. In certain areas of life these can be not only
comforting, but also very helpful.
With regard to religion and our own Catholic Church, many things
have changed over the centuries, but the essentials have remained
the same. This idea struck me very forcefully when I read the
following excerpt from the writings of Saint Justin Martyr, who
died in Rome about the year 165. He wrote:
"No one may share the Eucharist with us unless he believes
that what we teach is true, unless he is washed in the regenerating
waters of baptism for the remission of his sins, and unless he
lives in accordance with the principles given us by Christ.
We do not consume the Eucharistic bread and wine as if it were
ordinary food and drink, for we have been taught that as Jesus
Christ our Savior became a man of flesh and blood by the power
of the Word of God so also the food that our flesh and blood assimilates
for its nourishment becomes the flesh and blood of the incarnate
Jesus by the power of his own words contained in the prayer of
thanksgiving.
The apostles, in their recollections, which are called gospels,
handed down to us what Jesus commanded them to do. They tell us
that he took bread, gave thanks and said: Do this in memory of
me. This is my body. In the same way he took the cup, he gave
thanks and said: This is my blood. The Lord gave this command
to them alone. Ever since then we have constantly reminded one
another of these things. The rich among us help the Poor and we
are always united. For all that we receive we praise the Creator
of the universe through his Son Jesus Christ and through the Holy
Spirit.
On Sunday we have a common assembly of all our members, whether
they live in the city or in the outlying districts. The recollections
of the apostles or the writings of the prophets are read, as long
as there is time. When the reader has finished, the president
of the assembly speaks to us; he urges everyone to imitate the
examples of virtue we have heard in the readings. Then we all
stand up together and pray.
On the conclusion of our prayer, bread and wine and water are
brought forward. The president offers prayers and gives thanks
to the best of his ability, and the people give their assent by
saying, 'Amen.' The Eucharist is distributed, everyone present
communicates, and the deacons take it to those who are absent.
The wealthy, if they wish, may make a contribution, and they themselves
decide the amount. The collection is placed in the custody of
the president, who uses it to help the orphans and widows and
all who for any reason are in distress, whether because they are
sick, in prison, or away from home. In a word, he takes care of
all who are in need.
We hold our common assembly on Sunday because it is the first
day of the week, the day on which God put darkness and chaos to
flight and created the world, and because on that same day our
savior Jesus Christ rose from the dead. For he was crucified on
Friday and on Sunday he appeared to his apostles and disciples
and taught them the things that we have passed on for your consideration."
Every Catholic who reads the words of Saint Justin recognizes
immediately that he is describing the celebration of Mass. I believe
that if Saint Justin were to walk into any of our churches today,
he would understand perfectly what was taking place. He would
be able to join in worship with fellow Christians despite the
passage of 1,840 years. In some ways the Church changes with the
times. But there is a certain continuity and permanence about
her teachings and rituals which is reassuring to people who want
to remain faithful to the Way of Jesus, the one sent from God.
June 2007
The spirit of power
Years ago, I was visiting with parishioners outside of Church
after Mass. In the conversation, the name of a certain priest
was mentioned. One of the parishioners spoke up and said, "He
is a spirit-filled priest." The conversation went on, but
I began to wonder what she meant by the phrase, "a spirit-filled
priest." I wondered if she thought that I was a spirit-filled
priest.
Just what is a spirit-filled priest, or, for that matter, a spirit-filled
Christian? Perhaps we could look at the First Letter to the Corinthians,
Chapter 12, in which Saint Paul discusses the different kinds
of spiritual gifts which all come from the same Spirit. "To
each individual, the manifestation of the Spirit is given for
some benefit." (1 Cor 12:7) Saint Paul goes on to speak about
the gifts of wisdom, knowledge, faith, healing, mighty deeds,
prophecy, discernment of spirits, varieties of tongues and interpretation
of tongues. He then says that the way of love is the "more
excellent way." Though it might be difficult and even dangerous
to judge other people, it would seem that persons who manifest
these virtues in their lives are indeed spirit-filled.
The traditional seven gifts of the Holy Spirit are taken from
the eleventh chapter of the Book of Isaiah. The author is speaking
of the messianic king and he states that the Spirit of the Lord
shall rest upon him and that it will be a spirit of wisdom, understanding,
counsel, strength, knowledge and fear of the Lord. The seventh
gift, piety, appears in some ancient manuscripts. Clearly the
spirit-filled Christian will be one who displays a long list of
virtues.
And there's more. In the Letter to the Galatians, the author speaks
of the fruits of the Spirit. In the New American Bible, they are
listed as "love, joy, peace, patience, kindness, generosity,
faithfulness, gentleness, and self-control." The traditional
fruits of the Holy Spirit are listed a little bit differently.
They are charity, joy, peace, patience, kindness, goodness, long
suffering, humility, fidelity, modesty, continence and chastity.
I will never know what this good parishioner had in mind when
she referred to my fellow priest as a spirit-filled priest. Perhaps
she had in mind some of the manifestations of God's Holy Spirit
in his life. It would be truly difficult for any of us, cleric
or lay, to manifest all of the gifts of the Spirit in an exemplary
way, that is, in a way that people really notice. In some way
all of the baptized are spirit-filled. It would be good if all
of us could mature in our faith and in our Christian living in
such a way that people would say, "he is a spirit-filled
man/she is a spirit-filled woman." Having recently celebrated
the Solemnity of Pentecost, the feast of the coming of the Spirit
upon the Apostles, we are reminded that the Holy Spirit is a spirit
of power who changes lives and impels people in the ways of virtue.
It is important to note also in the quotation above from 1 Corinthians
7 that the Gifts of the Spirit are given for some benefit. Saint
Paul means that the gifts of the Spirit are given for the benefit
of others in the community, not simply for the recipient. In the
Church's liturgical year we are now entering into Ordinary Time.
Having celebrated Advent, Christmas, Lent, Easter and Pentecost,
we now concentrate on living the Gospel and letting the Spirit
work in our lives. The virtues listed in Isaiah, Galatians and
First Corinthians should keep us busy for a long time.
July 2007
Assembly of U.S. Catholic Bishops
I was pleased to attend the Special Assembly of the United States
Conference of Catholic Bishops held June 18-23 at the Hyatt Regency
Tamaya, just outside of Albuquerque, New Mexico.
There were 240 bishops in attendance. A Special Assembly is held
once every three years. Unlike the semi-annual meetings, there
is no business conducted. It is a time for prayer, reflection
and socializing among the bishops.
The spiritual director for the Assembly was Cardinal Marc Ouellet,
Archbishop of Quebec. Cardinal Ouellet is a distinguished theologian
and churchman, having taught in seminaries in Canada and Colombia
and having held several positions at the Vatican. He is currently
a member of the Congregation for the Doctrine of the Faith and
the Congregation for Clergy. Prior to that, he was Secretary for
the Pontifical Council for the Promotion of Christian Unity.
Cardinal Ouellet made several presentations to the bishops each
day. His remarks were most insightful and often quite profound.
Everyone seemed to appreciate his presence.
In addition to the Cardinal's presentations, the bishops spent
several hours each day discussing one of the four priorities established
several years ago for the Conference. On Tuesday the topic was
"Catechesis and Faith Formation". The bishops realize
that correct and complete teaching of the Catholic faith is a
priority for the Church. The publication of the Catechism of the
Catholic Church has been very helpful in this regard. Catechetical
texts are constantly being scrutinized and brought into conformity
with the Catechism of the Catholic Church. The bishops recognize
the efforts of many dedicated men and women, clergy, religious
and lay, who are devoted to the teaching of the Catholic faith.
Much has been accomplished in recent decades, but much remains
to be done.
On Wednesday the topic was marriage and family life. The bishops
are aware of the challenges that married couples face in today's
world, a world in which Christian values must compete with the
values of materialism and consumerism. In addition to teaching
about the nature and the importance of marriage, the bishops also
wish to learn how the Church can assist couples in living out
their vocation according to the teaching of Jesus.
On Thursday the topic was vocations. Just as the Church is interested
in marriage and family life, so She is interested in promoting
vocations to the priesthood, the diaconate and the religious life.
In this regard, it is important that everyone in the Church realize
that they can help the situation by promoting the idea of religious
vocations in their own homes and parishes. The notion of living
one's life in response to a call from God, whether that be a call
to marriage, a single lay life, or a religious vocation, is an
idea that must become a part of our Catholic life.
On Friday the bishops discussed the fourth priority, human life.
The bishops agree that one of the major challenges of our time
is the promotion of the "Gospel of Life", to use the
phrase coined by Pope John Paul II. A consistent message of respect
for human life is what the Church is promoting. In 1973, the Supreme
Court of the United States changed a long-held legal principle
in the United States, that the human embryo is worthy of legal
protection. Most Catholics, and many other Americans as well,
have never accepted this change. The United States Conference
of Catholic Bishops is committed to the work of education, persuasion
and advocacy for all human life, beginning with conception and
ending with natural death.
After the four priorities were adopted several years ago, a fifth
was added in 2006. The fifth priority is "Diversity in the
Church, with attention to Hispanic presence". The growing
number of Spanish-speaking Catholics in our country creates the
obligation to minister to the needs of this group. It is estimated
that 33% of American Catholics are of Hispanic origin. Some have
estimated that by the year 2030, the number could climb to about
41%.
It is interesting to note that in the Diocese of Lafayette, there
is a diocesan office dedicated to each of the five priorities
mentioned above. It is the intention of the USCCB to give assistance
and resources to diocesan offices and personnel, who in turn assist
ministers on the parish level. At the meeting in Albuquerque,
the bishops took no particular actions, since it was not a business
meeting. However, the discussion was helpful and we learned from
each other about the various ways of addressing these five important
areas of Church life in the United States. I trust that everybody
in the Diocese of Lafayette will share the bishops' concerns and
lend their prayers and efforts to the various ministries which
the bishops have set as priorities.
August 2007
General attitudes on priestly life
Last spring the priests of the Diocese of Lafayette participated
in a survey of general attitudes about priestly life and ministry.
The survey was part of a program developed by the National Organization
for the Continuing Education of Roman Catholic Clergy. The process
included listening sessions for priests as well as a convocation
of priests in the Diocese which was held on April 25 and 26, 2006.
The national organization enlisted the services of the Center
for Applied Research in the Apostolate to conduct the survey.
The response rate was 69 percent which is high enough to yield
valid results. The purpose of the whole program was to address
the questions of unity among the priests of the Diocese, as well
as unity of the priests with their bishop. I offer here a few
observations gleaned from the survey.
The priests were asked to list some of the positive aspects that
they experience as priests in the Diocese. The first positive
aspect listed by many priests was the culture of Catholicism in
the Diocese of Lafayette and support from the laity. Several priests
described the Diocese of Lafayette as having a strong and distinctive
culture in which Catholicism thrives. They mentioned cohesiveness
and family-like relationships among Catholics of the Diocese.
The shared faith of the people and a common cultural heritage
are seen by the priests of the Diocese as things which make their
lives better. As one priest said, "I think people in this
Diocese value their priests and love the Church."
The second positive aspect mentioned by the priests is the care
that priests have for each other. Many priests describe their
brothers as good men who readily care for one another. One priest
wrote, "There seems to be a genuine good will and feeling
of fraternity on the part of many priests in this Diocese. The
level of caring seems to be relatively high. While a few priests
tend to be isolationists, many do not."
The third positive aspect is that of openness and availability
of the Bishop. Several priests expressed positive feelings about
the Bishop's availability to priests and his openness and listening
when he speaks with them. Certainly I have made efforts in this
regard and I was pleased to see that many of the priests appreciate
my efforts. Some are asking for more in this regard and I have
initiated a series of luncheon meetings with small groups of priests.
This will be a year-long project, but a happy one, I believe,
for all.
In the survey priests were asked to respond to the statement,
"Morale among priests of the Diocese is high." Sixty-four
percent agreed somewhat or strongly. While I would like to see
that number at 100 percent, I am very pleased that the majority
of the priests believe that morale of the Diocese is at least
somewhat high. Given the realities of human nature, I don't believe
that any group of similar size will ever reach a point where there
is 100 percent agreement with that statement.
In one section, priests were asked, "How much support do
you experience from parishioners in your priestly life and ministry?"
Seventy-two percent of the priests said they receive strong support
and another 22 percent said that they experience some support.
Again, the priests of the Diocese are very positive with regard
to their parishioners.
It is interesting to note that this same survey was conducted
in a number of other dioceses in the Untied States. In Lafayette
72 percent of priests said that they received strong support from
parishioners, whereas in other dioceses, that number is 40 percent.
To me this is a significant difference. Many of our priests appreciate
the distinctiveness of our area and consider themselves very fortunate.
While all of the above is very positive, there was also a section
entitled, "Challenges to Unity among Priests." The top
three challenges mentioned by our priests were, "Differences
on doctrine, ecclesiology or other liberal versus conservative
issues" (76 percent), "The National Bishops' new rules
for the handling of sexual abuse allegations" (67 percent),
and "Too few priests" (65 percent). Apparently, the
priests perceive the priest shortage as limiting their time for
social interaction with their brother priests, thus limiting their
ability to build unity. It should be no surprise that priests
have different views on certain theological and church questions
and issues. It should be no surprise because the same differences
exist among the laity and among the bishops.
Disagreements among church leaders go back to New Testament days
when Paul confronted Peter on the issue of requiring gentile Christians
to observe Jewish Law. There has never been a time in the Church
when there were not divisive issues. The challenge is always to
be passionate about issues, but loving toward all persons. One
priest stated that contradictory positions cannot be reconciled.
This is true. However, persons who hold contradictory positions
can be reconciled. It happens all the time, not only in the Church
but also in marriages and in friendships.
Why is all of this important? Why should we spend good money to
survey our priests and to strive for high morale and priestly
unity? I believe that morale and priestly unity are important
for the mission of the Church. I believe that priests will function
better for the benefit of the people when their morale is high
and when they feel the support of their bishop and fellow priests.
I believe that in such an atmosphere priests will be more inclined
to bring about high morale and unity within their parishes.
The goal of being one in Christ is an important goal. At the convocation
mentioned above, the priests developed a number of action plans
to be implemented in coming months and years. The process has
already begun and we pray that God may bless our efforts in pursuit
of priestly unity in our Diocese.
September 2007
Looking ahead
As summer concludes and fall begins, there are a number of items
that have come across my desk recently. I take this opportunity
to share my thoughts on several different subjects.
September 24, 2005 is a date that will never be forgotten by the
people of Southwest Louisiana, especially those in the coastal
parishes. On that day, Hurricane Rita roared ashore and destroyed
all in her path. People lost homes, livestock, crops, businesses
and churches. Moreover, the suffering which began on that day
continues for many as they struggle to rebuild buildings and regain
peace and tranquility in their hearts. It is fitting that all
in the Diocese of Lafayette join their hearts and their voices
in earnest prayer to our God, who looks with mercy upon those
who are poor in spirit.
Last month I wrote to all of the pastors in the Diocese to inform
them that Sunday, September 23, will be a Day of Prayer for victims
of Hurricane Rita. While this Day of Prayer is timed according
to the date of Hurricane Rita, we should remember that many victims
of Hurricane Katrina are now residing in our Diocese. We should
continue to welcome them and to remember them in our prayers as
well. We cannot forget those among us who have suffered so much
and who continue to bear a very heavy cross.
Another matter that has been occupying my concern is Pope Benedict
XVI's Apostolic Letter, Summorum Pontificum. The subject of this
letter is the Mass as it was celebrated in Latin before the Second
Vatican Council. The Holy Father recognizes the validity of that
form of Mass and that a number of Catholics have remained attached
to it. He also notes that some younger Catholics have become interested
in it. The Holy Father recognizes that Mass, as we know it today,
in the vernacular (our language, English), will remain the ordinary
expression of the Roman Rite. He also recognizes that the Mass
using the 1962 Missal can be considered an extraordinary expression
of the same rite. He goes on to list some circumstances in which
the 1962 Missal, the extraordinary form, may be used. Priests
who are celebrating Mass without a congregation may use it at
their own discretion. With regard to scheduled Masses, pastors
are encouraged to respond to the requests of the faithful. However,
the Holy Father also recognizes that most priests are not capable
of celebrating the older Mass. As of this writing, I am still
trying to understand just what is allowed or required by the Document.
Some priests and some of the faithful fear that they will be required
to celebrate or attend the older form of Mass. That will not be
the case. Some priests and some faithful fear that I will be an
obstacle to the use of the 1962 Missal. Actually that Mass is
being offered monthly at Saint Peter's Church in Carencro. Whatever
else happens remains to be seen, but I believe that the extraordinary
or less common usage, that is the Older Mass, will be available
for those who are interested.
My own view is that the current Mass in the vernacular is best
suited to the spiritual needs of the faithful. Some of our priests
are more appreciative of the older Mass than I am. Some of the
faithful as well are more inclined to it. I believe that everyone's
needs and most of their desires will be met. I do hope that whatever
transpires will be done with charity and harmony as befits the
people of God.
Finally, I want to say a word about the Bishop's Services Appeal,
which began in 1973 and has grown nicely over the past 34 years.
In 1973, before the establishment of the Diocese of Lake Charles,
there were 155 parishes in the Diocese of Lafayette and the Bishop's
Services Appeal totaled $279,000. Last year, the total was $2,165,000.
I am grateful to the people of the Diocese of Lafayette who have
been so generous to this Appeal over many years. I am quite pleased,
but of course, never satisfied because the Appeal enables so many
good services to be offered and there is always room for more.
If I had one wish, it would be that a larger percentage of parishioners
would donate to the Appeal. My goal is to have all the parishioners
in the Diocese donating to the Bishop's Services Appeal. I ask
everyone's prayers for its continued success.
October 2007
Erection of the Diocese of Lafayette - 1918
On January 11, 1918, Pope Benedict XV issued a Papal Bull (a decree)
authorizing the establishment of the Diocese of Lafayette. He
wrote:
"As the number of Catholics increased in the vast diocese
of New Orleans, desires were expressed and petitions made to the
Holy See, for a number of years back, that that part of the diocese
which extends to the West, across the Atchafalaya River, where
the city of Lafayette is situated, be detached from the other
part and erected into a new and distinct diocese. And since these
desires and petitions were strengthened by the vote of all the
Bishops of the Province of New Orleans at their last meeting,
to which was added the favorable testimony of our Venerable Brother
John Bonzano, Titular Archbishop of Melitene and Apostolic Delegate
of the United States of North America, and none of the things
necessary for the erection of a diocese seemed to be wanting,
We, after consulting Our Beloved Sons of the Holy Roman Church,
the Cardinals of the Sacred Congregation of the Consistory, do
hereby ordain to proceed to the division of the diocese of New
Orleans as petitioned for, and the erection of the new diocese
to be named Lafayette. Wherefore, with the fullness of Apostolic
power, to which was added, in so far as may be necessary, the
consent of these concerned or who may presume to be interested,
We, by these Apostolic Letters, hereby divide the aforesaid diocese
into two parts, and erect and establish the new diocese to be
named Lafayette in the western part, on the other side of the
aforesaid River."
Thus, in January, our Diocese will be celebrating its 90th Anniversary.
After reflecting on this fact, it seems to me that a 90th Anniversary
is not one of the major ones, like the 100th, but neither should
it go unnoticed. The staff of the Acadiana Catholic has agreed
to publicize this anniversary through the year. On the parish
level, there will be appropriate Prayers of the Faithful and I
intend to have pastors celebrate Masses of Thanksgiving on the
weekend of January 19 and 20.
Our nine decades of existence have been a time of grace and for
the most part a time of growth. In 1918, the Catholic population
numbered 152,792. Today it is 314,426, in spite of the fact that
the five western civil parishes were separated in 1980 to become
the Diocese of Lake Charles. In 1918, there were 72 priests serving
79 churches. Today there are 215 priests (38 of whom are retired)
serving 121 churches. In 1918, there were 5,628 students in Catholic
Schools; today there are 15,311. It should also be noted with
some disappointment, that there were more Baptisms, Confirmations
and Marriages in 1918 than in 2006. Baptisms dropped from 7,774
to 4,776, Confirmations from 9,477 to 3,119, and Marriages from
1,890 to 1,270. Smaller families today are part of the reason,
but clearly there has been a reduction in sacramental practice.
Even as we celebrate 90 years of existence and thank God for
His blessings, we are aware of the pastoral challenges which continue
to engage us.
Further along in the Papal Bull of 1918, the Holy Father wrote:
"Which things being hereby decreed by us by these letters,
by virtue of our apostolic authority, let no one at any time infringe
or oppose them or in any way whatsoever go counter to these prescriptions.
If anyone should attempt this (and God forbid that it should happen!)
let him know that he becomes liable to the punishment determined
by the sacred canons against those who interfere with the exercise
of ecclesiastical jurisdiction."
To the best of my knowledge no one opposed or interfered with
the erection of the Diocese of Lafayette, which was then executed
by the Administrator of the Archdiocese of New Orleans, who was
in charge of the Archdiocese after the death of Archbishop James
Hubert Blenk, S.M., in 1917. The Administrator's name was Father
Jules B. Jeanmard, a native of Breaux Bridge. In May of 1918
he was named first Bishop of Lafayette.
December 2007
USCCB meeting in Baltimore
Last month the United States Conference of Catholic Bishops held
its semi-annual meeting in Baltimore. Approximately 250 Bishops
gathered in general session to discuss the issues of the day and
carry on the business of the Conference. A few of the highlights
will follow.
The Bishops always take time to hear from the Apostolic Nuncio,
the Holy Father's representative to the United States. Archbishop
Pietro Sambi took the occasion to announce the dates of the Pope's
visit to the United States, April 15-18, 2008. The Holy Father,
who will turn 81 during the visit, will make stops in Washington,
D.C. and New York. The Bishops will meet with him on April 16
and concelebrate Mass with him on April 17 in Nationals Stadium
in Washington.
Some of our time was devoted to the election of various officers,
chairmen of committees and delegates to the upcoming Synod in
Rome. Cardinal Francis George, OMI, was elected President and
Bishop Gerald Kicanas is our new Vice-President. They will serve
three-year terms.
The Bishops approved several documents which had been years in
the making. One of them is entitled, Doctrinal Elements of a
Curriculum Framework for the Development of Catechetical Material
for Young People of High School Age. For years, the Bishops have
been concerned with the content of catechesis for young people
in our parishes and schools. They concentrated first on elementary
grades. Now, some guidance is being given for high schools.
I believe that pastors, Superintendents of Catholic Schools, and
Bishops as well will welcome this pastoral tool, which should
bring some unity and cohesion to religious education on the high-school
level.
Another document approved at the meeting is entitled, Sing to
the Lord: Music in Divine Worship. The American Bishops, like
the Universal Church, continue to encourage music in worship,
including congregational singing. In this regard, there has been
much progress in the past few decades, but improvement is needed.
Clergy, pastoral ministers and the faithful in general will welcome
this document as an aid to continuing liturgical renewal, which
is still on the front burner 40 years after the Second Vatican
Council.
Every four years, one year before the Presidential election, the
Bishops issue a document about Catholics and participation in
the political process. The title of this year's document is Forming
Consciences for Faithful Citizenship. In previous years, it was
approved by the Administrative Committee only. This year, for
the first time, it was proposed for approval by the body of bishops.
After some amendments, it was approved. The intent of the document
is to provide guidance for Catholics in their participation in
the political process. It is always controversial because it
speaks to both religion and politics. While the church tries
to stay away from partisan and electoral politics, She certainly
is involved in issues which have moral dimensions--issues like
poverty, education, war, racism, marriage, family life, health
care, respect for life and many others. The Bishops ask Catholic
voters to reflect on various issues in light of the Catholic commitment
to the common good. It is often difficult to apply these principles
in concrete cases, but the document does at least provide a framework
for those Catholics who believe that their faith should influence
their political choices. It is fitting that there is separation
of Church and State in this country, but there should not be separation
of religion and political life. The document itself is fairly
lengthy, but the bishops also approve a summarization in the form
of 2,000 word bulletin insert. Both are available on the bishop's
website, www.usccb.org, and click on: "social justice issues."
One of the most interesting and inspiring items was the simple
oral report on the National Pastoral Initiative for Marriage,
a multi-year effort to communicate the meaning and value of married
life for the Church and for society. The initiative began in
2005 and will run through 2011. For information, check the website,
www.foryourmarriage.org. Among other things, the website has
a great section on preparing for marriage. I recommend it to
everyone, including clergy and pastoral ministers.