Peace in Jesus who is the Way, the Truth, and the Life. ~ John 14:6
October is traditionally observed as Respect Life Month in our Catholic tradition. Life is God’s first gift to humanity and, in the context of salvation, it is a gift given for all of eternity (eternal life) through Jesus Christ.
The Book of Genesis clearly states that life, both human and all of creation, is good. (Genesis 1:10, 12, 18, 21, 25, 31) Human life, both male and female, reflects the divine image. (Genesis 1:26-27). Human life, as distinguished from the rest of creation, has a life-breath from God – that is, a soul. (Genesis 2:7) The Church, in her teachings, clearly states that human life, from the moment of conception until natural death, is sacred and to be protected. Each human life is both spirit and body – or, traditionally speaking, body and soul – and thus, the Church’s mission embraces the whole person, body and soul, both in life and even at the time of death.
Sacred Scripture speaks of the beauty of life within the womb. Jeremiah 1:5 states that God has known and consecrated the prophet from the womb. Psalm 139:13-14 states in a poetic way: “You [God] did form my inward parts, you did knit me together in my mother’s womb. I praise you, for you are fearful and wonderful.”
At the Annunciation, the angel Gabriel’s message to Mary brings out the supreme importance that the eternal Son of God (the Second Person of the Trinity) will become human upon being conceived in Mary’s womb: “Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High.” (Luke 1:31-32a)
Tragically, the first sin against human life was violence of brother against brother (fratricide), the murder of Abel by Cain. This violent crime calls for justice: “The LORD then said [to Cain], ‘Your brother’s blood cries out to me from the soil!’” (Genesis 4:10) Very sadly, violence grips nations through war and conflict, and it is often a sad feature in our cities, towns and even in family life across our nation.
Since becoming pastor of the Parish of the Holy Cross in 2016, I estimate that we have had about 80 homicides in our parish, which covers 334 square miles in 11 townships, the city of Bridgeton and Shiloh Borough. While this is a large area (two and a half times the size of Philadelphia), I surmise that the high homicide rate is also a consequence of the high poverty rate that is a part of the parish. After all, our parish lies in the two poorest counties of New Jersey. Violence will not end through retaliation, but only in a spiritual reawakening that recognizes the sacredness of life and that strives through charity, solidarity and justice to promote peace and the common good.
The Old Testament often shows God’s special care for vulnerable groups. God instructs Israel to care for the widow, the orphan and the stranger. God warns against mistreating these groups, stating that He hears their cries. (Exodus 22:23) God commands Israel to provide for their needs. (Deuteronomy 10:18) The Old Testament leads to Jesus, whose ministry is characterized by compassion for the marginalized. He clearly serves the sick and the hungry, performing miracles for them. Jesus mystically identifies with the least of society and commands that His followers care for them. (Matthew 25:31-46) The Church locally and around the world – in her parishes, dioceses and religious orders – carries on this mission of serving the vulnerable, marginalized and sick. In fact, in different parts of our nation and world, the Church’s ministries, programs and institutions of charity and justice are the only tangible presence of mercy and service to the poor in society.
God’s gift of human life is not only for time, but for eternity. This is clearly underlined in Jesus’ coming into the world, in His ministry, and in His Death and Resurrection. Although the New Testament in general speaks of eternal life through Jesus Christ, it is a dominant theme in the Gospel of John. God’s love for us is not only for time, but for eternity.
Death will inevitably come to each of us. Although the body and soul will be separated at death, the Church’s funeral liturgies reflect two things: the sacredness of the mortal human remains and the hope of eternal life. The human remains, either in bodily form or as cremains, are sacred and thus they need to be buried or interred in proper places and ways – for example, in a cemetery or in a columbarium. And even though the mortal body is separated from the soul at death, it is the Church’s firm belief and hope that the spiritual person (the soul) continues to live in the perpetual light and mercy of God (in heaven or, temporarily, in purgatory). This temporary state of separation of body and soul will come to an end and find its completion at Christ’s Second Coming. The Creed, recited at each Sunday Mass, concludes with the hope that there will be the resurrection of the dead and life everlasting. The human person, both body and soul, will be raised on this day.
Father Matthew Weber is pastor of Holy Cross Parish, Bridgeton.
at the bottom and then tap “Add to Home Screen”
