Pastor's Corner

Life After Death

On my commute, I often listen to the radio. One thing I am hearing more and more of are funeral homes offering an alternative to cremation called terramation or aquamation (known also as alkaline hydrolysis). It is basically composting the body, turning it into soil, then using it as nutrients for plants. There is a problem with this from our Catholic perspective. While there is nothing wrong with the natural decomposition of the body, there is a problem with re-purposing the body and using it for something else, like fertilizer.

God has made each one of us unique, adopted us through baptism, and joined us to the Body of Christ. Even in death, we give reverence to the human body for being an unique temple of the Holy Spirit while alive. We profess our belief in the resurrection of the dead, when Christ will raise our mortal bodies and make them like his own. How this happens, we do not know. That it happens, is an article of faith.

The grave for a Christian is a sign of hope that promises resurrection. Just as Christ spent time in a grave, we know that the grave is not the end of our story. The Catholic Cemetery is consecrated ground and is a holy place of prayer, gratitude, and remembrance. It is a reminder that we are part of the People of God, a Communion of Saints. Even if one chooses cremation, the cremated remains should be buried or entombed in a cemetery. Scattering or keeping cremated remains in the home of a relative or friend are not the reverent disposition that the Church suggests.

For those concerned about the environmental impact of burials, Gethsemane Catholic Cemetery in Federal Way will soon offer a natural burial area in which the body is wrapped in a shroud or placed in a completely biodegradable casket. Native grasses and wild flowers replace the traditional manicured lawn. For more information go to mycatholiccemetery.org/gethsemane/ or call 888-884-6772

Inclusion And Acceptance

One of the main emphases of Pope Francis’ 10-year pontificate has been on evangelization. A recent article in America Magazine has stated this has not been without some controversy. What is evangelization? Some would define it as bringing the truth of our doctrine to a world often at odds with it. Here, the Church often takes a counter cultural stance. For Pope Francis, evangelization begins with an encounter of mercy and love in the person of Christ. If that is not communicated first, the rest does not make sense. This has led Pope Francis to prioritize the pastoral accompaniment of individuals living in morally complicated situations. It is not that we water down our doctrine. We first need to create an environment where it can be heard and lead others closer to Christ.

This call to accompany others also arose in our parish synod sessions. Our Parish Leadership Team has been reflecting on this experience to formulate our parish priorities. The first proposed priority deals with inclusion. It states:
St. John the Baptist Catholic Community is a place of inclusion and acceptance:
a. We desire to accompany all on this journey of faith.
b. We delight in the rich diversity of cultures and traditions.
c. We recognize, respect, and are enriched by the talents and gifts of women in our Church.
At this stage in developing parish priorities, the Parish Leadership Team is seeking feedback from the other council and commissions in the parish.

Synod and Our Parish Priorities

For the past year, the Parish Leadership Team has been reflecting on what we heard during the parish synod sessions and using that to formulate parish priorities. At this stage in the process, the Parish Leadership Team will take our draft version to the other council and commissions of the parish for their feedback. I also hope to find ways to consult the parish at large.
Parish Priorities (draft):
1. St. John the Baptist Catholic Community is a place of inclusion and acceptance.
a. We desire to accompany all on this journey of faith.
b. We delight in the rich diversity of cultures and traditions.
c. We recognize, respect, and are enriched by the talents and gifts of women in our Church.
2. St. John the Baptist is building a strong and vibrant faith community.
a. We continue to recover from the experience of COVID and the sex abuse scandal.
b. We seek to welcome back those who have left the Church.
c. We continue to grow in a life of stewardship.
d. We engage in the archdiocesan strategic planning: Partners in the Gospel.
3. St. John the Baptist is forming missionary disciples.
a. All have the opportunity to grow and share their faith.
b. We respond to the unique needs of teens, young adults, and families.
c. We reach out beyond our parish to the needs of the wider community.
To read more on the synodal process, go to sjtbcc.org/synod/ Check out the archdiocesan webpage:
archseattle.org/about-the-archdiocese-of-seattle/archbishop-etienne/pastoralplanning/pastoral-plan/synod/

We are reconstituting a Liturgical Commission that will be made up of representatives from the various liturgical ministries as well as members at large. One of the emerging priorities arising from our parish experience of the synod is respecting the cultural diversity of our community. I hope that our Liturgy Commission will be able to be a diverse group that reflects the composition of the parish.

The purpose of the Liturgy Commission is:
1. To assist the pastor in achieving the goal of full, conscious, and active participation of the people at the Eucharist, as stated in the Constitution on Sacred Liturgy (SC, 14).
2. To advise and support the pastor on the spirituality and prayer life of the parish community.
3. To oversee the formation of parish liturgical ministries under the direction of the pastor.
4. To develop liturgical guidelines specific to this parish.
To be considered for serving as a member at large, please contact Laurie Moloney at 253 630 0701, ext. 111 or lauriem@sjtbcc.org.
Other commissions in the parish include Faith Formation Commission, Stewardship and Evangelization Commission, Life Justice and Peace Commission, and Facility Commission. There are various committees under these commissions. The two Councils we have are Finance and Parish Leadership Team. It would be wonderful if every adult parishioner, including teens (or at least one from every parish family), would take a turn at serving on one council, commission, or committee. A normal term is three years. Contact Anne Frederick at annef@sjtbcc.org or myself at billm@sjtbcc.org for more information.

Implementing an ecumenical council takes a long time, some say over 100 years and several generations. For every several steps forward, there are a few steps back. The new translation for the Rite of Penance seems to me to be a step back. In 1973, the Church revised the Rite of Penance in accord with the liturgical reforms of the Second Vatican Council (1962-1965). Gone were prayers that referred to the fear of punishment as motivation and sin as offending God. Rather the focus was on mercy and sin as our failure to love God.

In the 2022 translation that goes into effect this Lent, the idea of offending God is back in some of the prayers as well as the fear of punishment as the motivation for sorrow. The notion of sin offending God was very strong in the medieval church. From it developed the theology of atonement. Nevertheless, it also made God seem mean and angry. I think sin saddens God; I am not sure I would say it offends God.

I affirm the teaching of the Church that states, “Since every sin is an offence against God which disrupts our friendship with him, the ultimate purpose of penance is that we should love God deeply and commit ourselves completely to him” (Lumen Gentium 8). However, an offence against God is different from saying sin offends God. Maybe my struggle is comparing what human beings do when they feel offended. Often, we get angry and react harshly. I should not place a human response on God. I think God reacts possibly with sadness, but also with mercy and forgiveness.

The Rite has many options for the act of contrition, including the penitent just praying from their heart. You probably will not hear me using those that talk of offending God or God’s just punishment. Other changes in the translation are rather nice. As always, steps forward, steps back.

When We Are Called Home
Recently, people have been asking about the “Last Rites.” This term has not been used for the past 60 years. The Second Vatican Council, in its reform of the liturgy, restored Extreme Unction (the Last Anointing) to its more ancient practice of being not just for the dying, but for the sick. Now know known as “the Anointing of the Sick”, this sacrament rays for healing of body and soul. It is celebrated with those who are seriously ill, anticipating surgery, or suffering from advancing age.

The Church has a special care for those who are dying. There are two prayers for the dying. The first is called Viaticum, which translates “for the journey.” It is sharing Holy Communion with the dying and focuses on the gift of Eucharist as the promise of eternal life. Jesus said, “The one who eats my body and drinks my blood will live forever.” (John 6:54) Viaticum often includes a renewal of one’s baptismal promises that began the journey of faith, now that the journey is reaching its conclusion.

The other prayer for the dying is called the Commendation of the Dying. It is a beautiful prayer that includes the litany of the saints and entrusts the dying into the gentle embrace of God. In one sense, it is the sending forth of the Christian soul from this life to eternity. Not only a comfort to the person dying, this prayer can have great meaning for family and friends who have gathered. The Anointing of the Sick is led by a bishop or priest. Viaticum and the Commendation of the Dying can be led by a priest, deacon, or even a layperson. With fewer priests possibly covering larger areas, lay people may be called upon more and more to pray with the dying and accompanying them on this journey of faith. Though often difficult, it is a very holy experience.