SSPX priest. In addition, Pope Francis gave nuptial Mass thenwould becelebrated by the be seenasvalid by theCatholic Church. The marriages witnessedby SSPXpriestshave not mally receive the consentofthecouples, since priests toassistatSSPXmarriages andfor pope willallow Catholic bishopstoappoint published by the Vatican April 4saidthe to bishopsonSocietyofSt. PiusXmarriages in thetraditionalist communities. Aletter ensure the validity of marriages celebrated Francis hasmade it possible for bishops to ation withtheSocietyofSt. PiusX, Pope Continuing initiatives aimedatareconcili- Archbishop Pozzo Cardinal Müller and Marriages Society ofSt. Pius X Letter toBishops on

CNS documentary service activity of the society.” faithful who follow the pastoral the celebration of of marriages possibility to grant faculties for to authorize local ordinaries the Holy“The Father ... has decided - the faithfuldespite theobjective persistence which seekstoreassure the conscienceof of the faithful. on the part concerns and liceity of thesacrament andallayany Misera, 12),suchastoensure thevalidity of penancetothefaithful(Misericordia et faculty to validly administer the sacrament ple, togrant ofsaidsocietythe allpriests Recently, theHoly Father decided, forexam- Society ofSt. PiusXintofullcommunion. Church. The letter follows. bers ofthesocietyintolifeCatholic seeking awaytofullyreintegrate themem- by Archbishop Marcel Lefebvre, have been leaders ofthetraditionalist society, founded the commission. For decades, the Vatican and with Archbishop Guido Pozzo, secretary of Faith, who signed the letter March 27 along of theCongregation of the fortheDoctrine Cardinalby German Gerhard Müller, prefect Society ofSt. PiusX. Thecommissionisled sible forthe Vatican’s ongoingtalkswiththe Commission “Ecclesia Dei,” whichisrespon- said theletterpublishedby thePontifical and “reassure theconscience ofthefaithful,” meant toensure thevalidity ofthesacrament diocese” available todoso. Theprovisions are the marriage rite “if there are no priests in the facultiestoofficiate validly the necessary over bishops theoptionofgranting anSSPXpriest a Following the same pastoral outlook ongoing inorder the tobring other initiatives have been meetingsandtime various s you are aware, forsome continued onpage 706 720 contents 720 711 709 709 706 705 On File Datebook The MissionandCharism Religious Responseto Letter toCardinalCupich Comments atNews Letter toBishopson Number 45 Volume 46 April 13,2017 Falkenhain, OSB by BrotherJohnMark Witness An Uncomplicated of theReligiousBrother: Hollenbach, SJ by FatherDavid Suffering Meaning intheFaceof Refugee Displacement: by PopeFrancis Violence Efforts on ArchdiocesanAnti- by Cardinal Blase J. Cupich Violence Efforts Archdiocesan Anti- Conference on Guido Pozzo Müller andArchbishop by CardinalGerhard Marriages Society ofSt.PiusX continued from page 705 The traditionalist Society of the canonical irregularity in which for the Comments at News of St. Pius X rejects much of time being the Society of St. Pius X finds itself, the Second Vatican Council, particularly its documents the Holy Father, following a proposal by the Conference on on liturgy, religious freedom, Congregation for the Doctrine of the Faith ecumenism and interreli- and the Pontifical Commission Ecclesia Dei, Archdiocesan Anti- gious dialogue. has decided to authorize local ordinaries the In a 1976 letter to Archbishop possibility to grant faculties for the celebra- Violence Efforts Marcel Lefebvre, the founder tion of marriages of faithful who follow the of the society, Pope Paul pastoral activity of the society, according to VI told the archbishop: “In Cardinal Cupich the following provisions. effect, you and those who are following you are endeavor- Insofar as possible, the local ordinary is to ing to come to a standstill at grant the delegation to assist at the marriage At an April 4 news conference, Cardinal Blase a given moment in the life of to a priest of the diocese (or in any event, to a J. Cupich of Chicago announced an expan- the church.” fully regular priest), such that the priest may sion of the archdiocese’s anti-violence efforts. The letter was sent to receive the consent of the parties during the The city has seen a dramatic rise in gun vio- Archbishop Lefebvre one marriage rite, followed, in keeping with the lence over the past few years, with more than month after he visited the liturgy of the vetus ordo, by the celebration of 4,000 people shot in 2016 and more than pope at the Vatican. The archbishop had publicly Mass, which may be celebrated by a priest of 700 killed, which is more than New York City rejected Vatican II decrees the society. and Los Angeles combined. Reporters were and had been the object of Where the above is not possible or if there given maps showing sites where the archdi- widespread publicity as he are no priests in the diocese able to receive ocese already has programs to address vio- celebrated Tridentine Masses the consent of the parties, the ordinary may lence. Cardinal Cupich announced he would in various parts of Europe. grant the necessary faculties to the priest of give $250,000 from his charitable funds In June of 1976 the arch- the society who is also to celebrate the Holy to start the Instruments of Peace Venture bishop defied a direct order from the pope not to ordain Mass, reminding him of the duty to forward Philanthropy Fund. He said the archdiocese seminarians at the semi- the relevant documents to the diocesan curia would expand successful programs such as nary he founded in Econe, as soon as possible. one run by Father Michael Pfleger that helps Switzerland. In his letter, the Certain that in this way any uneasiness unemployed at-risk young people get jobs. He pope told the archbishop of conscience on the part of the faithful who also said the archdiocese would hold the first that while pluralism in the adhere to the Society of St. Pius X as well as Scholas Occurrentes in the U.S. Pope Francis church is legitimate, it must be a licit pluralism rooted in any uncertainty regarding the validity of the was instrumental in founding the pontifi- obedience. sacrament of marriage may be alleviated and cal foundation when he was archbishop of The pope said the archbish- at the same time that the process toward full Buenos Aires. The cardinal said the program op, rather than practicing institutional regularization may be facilitated, would bring “young people together for a obedience, had propagated this dicastery relies on your cooperation. week of encounter, discussion and problem and organized a rebellion. The Sovereign Pontiff Francis, at the solving.” Cardinal Cupich noted that ridding This, he added, “is the essen- audience granted to the undersigned cardi- society of racism will help greatly in reduc- tial issue” in the archbishop’s regard. nal president of the Pontifical Commission ing violence. He said, “Solving the problem Ecclesia Dei on March 24, 2017, confirmed his of violence requires that we break the bonds In his letter, the pope out- lined his conditions for approval of the present letter and ordered its of racism, person by person, heart by heart,” rectifying matters with the publication. and noted that “reducing the level of segrega- archbishop, including a call Rome, from the offices of the Congregation tion in Chicago — which is the direct result of for a declaration from the for the Doctrine of the Faith, March 27, 2017. racism — to the national average level would archbishop affirming adher- Cardinal Gerhard L. Müller reduce the Chicago region’s homicide rate by ence to Vatican II, a decla- President 30 percent.” The cardinal read a letter by Pope ration that, among other things, retracts accusations or Archbishop Guido Pozzo Francis lauding the effort at reducing violence insinuations leveled against Secretary in the city. Cardinal Cupich’s remarks at the the pope. Titular archbishop of Bagnoregio ■ news conference follow. “Letter to Archbishop Marcel Lefebvre from Pope Paul VI” ISSN 0093-609X, Origins, CNS Documentary Service, is published weekly (except biweekly during July, August and appeared in Origins, Vol. 6, December's last week) by Catholic News Service, 3211 4th Street N.E., Washington, D.C. 20017-1100. Copyright © 2017 No. 26, the edition dated Dec. by Catholic News Service/U.S. Conference of Catholic Bishops. Periodical-class postage paid at Washington, D.C. 16, 1976. Editor, Edmond Brosnan; Associate Editor, Mary Esslinger; Director and Editor-in-Chief of CNS, Greg Erlandson. 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A 1988 letter from St. John Subscriptions: One year, $114; two years, $199; three years, $284; foreign postage additional. Single copy: $8. Back Paul II urged Archbishop issues: Inquire for availability and rates. Attach mailing label to change of address requests and subscription corre- Lefebvre to give up plans to spondence. Postmaster: Send address changes to Origins, CNS Documentary Service, 3211 4th Street, N.E., ordain bishops. The ordina- Washington, D.C. 20017-1100. tions, St. John Paul told the Documentation in Origins is selected on the basis of interest and usefulness in reference to current issues. Publication does not signify endorsement by Origins or its sponsoring body, the U.S. Conference of Catholic Bishops.

706 origins Some of you may recall that when I arrived our current programs, let me give you some at O’Hare to begin my work as archbishop of sense of where the church is active in the near traditionalist leader, can “only look like a schismatic Chicago I was asked, “What are you going to vicinity of where I stand today. act.” do about the violence in the city?” I replied Let’s start with this building, which hous- A June 2 letter of Archbishop that it seemed to me that the issue was very es the programs Drew described just now. Lefebvre to the pope and the complex; there are no easy solutions but that The Peace Corner is meant to be a beacon pope’s June 9 response were I was willing to partner with others, but I also on Madison Avenue, which is a dividing line included in a Vatican state- knew I needed others to bring me up to speed between gang territories. The young people ment released June 16, the on the situation. who come here need to be careful they aren’t day after Archbishop Lefebvre I quickly learned that the archdiocese, crossing gang lines on their way to the build- announced during a press conference at his seminary through its many entities, was very present ing. It is also a block away from one of the in Switzerland, that negotia- to areas marked by violence. Yet I sensed that most dangerous street corners in Chicago, tions aimed at a reconcilia- there was a need to find out what exactly was where men openly deal drugs throughout the tion with Rome had failed. being done, if these efforts were being well day. In addition to the two letters coordinated and also if we were reaching out Yet, it is beautiful, open and bright by included in the Vatican state- to form partnerships with organizations of design. It’s also LEED certified and has a green ment, a chronology of events like interests beyond the archdiocese. roof, teaching children that respecting our in the negotiations was provided, along with some So last year I asked some of our leaders in common home is an important element in commentary. The chronol- social service ministries and academic institu- transforming our culture. ogy summarized a statement tions to compile a complete inventory of the The families we serve here and in St. Martin called a protocol that was things the church had in place to address the de Porres just behind us a couple of blocks signed May 5 by Archbishop root causes of violence and to make sugges- and in the other sites of care do not have the Lefebvre and Cardinal Joseph tions about how we can increase our efforts luxury of moving to other neighborhoods out Ratzinger, then-prefect of the Vatican Congregation for the but also build peace through greater partner- of harm’s way. They stand at bus stops, trying Doctrine of the Faith. ships with other organizations in the city. to get to work or walk their children to school, The protocol provided condi- I invited you here today to give you some never knowing if today is the day a bullet will tions under which a recon- insight into what I have learned about what find them. So we stand here, too. ciliation with Rome would the various entities of the archdiocese are The Catholic presence in Austin also have taken place. But the already doing to build a culture of peace and includes Christ the King High School and following day Archbishop nonviolence, and to outline some new initia- Chicago Jesuit Academy. The academy is on Lefebvre wrote to Cardinal Ratzinger insisting on points tives we will add to those already in place. lockdown four to five times a week, which unacceptable to the Vatican, The report I received detailed that much means a shooting has occurred within two and the agreement began to is already being done — you have a map of blocks of the school. Nearby on Jackson, break down. our sites of care — and there are parishes and Marillac St. Vincent provides comprehensive In his June 2 letter to the schools dotting the city as well, most with programs for more than 500 youth so they can pope, Archbishop Lefebvre food pantries and other outreach activities. make positive decisions about their own lives, said that the Vatican is Their work also revealed that we can not only keeping them off the streets, out of gangs and “infested by modernism.” He better communicate and coordinate within in school. said “it is evident that the aim of this reconciliation is We are here because the kids are here, the archdiocese but also yield better results by not at all the same for the leveraging what we are doing to form partner- because the families are here and they deserve Holy See as it is for us” and ships with other groups. our support. that it seemed preferable to We have set goals for our anti-violence ini- But we also are committed to expanding him and to his followers in tiative: our presence on the West Side and partner- the Society of St. Pius X to “wait for a more propitious —To increase awareness of what is being ing with businesses to stabilize communities. moment, when Rome returns done each and every day in this city by groups The Austin Bank Corp. recently generously to tradition.” and individuals, civic, religious and business donated their 25,000-square foot building “Vatican Statement on leaders to address the root causes of poverty on Lake Street and the adjacent property to Breakdown of Reconciliation as a way of encouraging greater civic pride Catholic Charities. What was once an anchor Attempt With Archbishop and greater participation by our citizens in of commerce will become an anchor of hope Lefebvre” appeared in joining in the work of peacebuilding. for Austin. Catholic Charities has plans to Origins, Vol. 18, No. 7, the —To increase the capacity and reach of our provide social services there, including coun- edition dated June 30, 1988. The protocol appeared in Vol. current archdiocesan programs that address seling, job training and placement, a senior 18, No. 13, the edition dated the root causes of violence. center and a food pantry. Sept. 8, 1988. —To identify and actively seek partner- You no doubt are familiar with the efforts on the South Side where the faith commu- ships with like-purposed groups and individ- “To all those Catholic faith- uals who are already doing so much. nity of St. Sabina, ably led by Father Pfleger, ful who feel attached to some —To actively seek out and invest in new houses a program for at-risk 17-26-year-old previous liturgical and disci- approaches to breaking the violence-causing men called Strong Futures. By February, 22 plinary forms of the Latin tra- cycle of despair, racism and poverty. of the 50 men who started with the program dition I wish to manifest my As an example of the scope and depth of last July had full-time jobs, 12 had part-time

origins 707 jobs and five had internships — the best suc- use $250,000 of my discretionary funds, will to facilitate their ecclesial cess rate in the country for such an effort. We which people donate to support my chari- communion by means of the are committed to expanding that program to table works, to start the Instruments of Peace necessary measures to guar- antee respect for their rightful address the high unemployment rate among Venture Philanthropy Fund. aspirations,” St. John Paul II young men of color. We will seek other donors who want to wrote in a 1988 apostolic let- And we will expand the anti-gang join us in supporting and expanding existing ter on the schism established Peacemakers on the Street initiative at St. programs and new approaches, but who also by Archbishop Lefebvre’s Sabina where former gang members do want to partner with us in the administration ordination of four bishops on direct intervention by reaching out to current and oversight of this fund. This is just the start June 30 of that year. gang members and community members on of a long and hopeful journey; we invite you While appealing to people the South and West sides. They have already to watch it grow and prosper. linked to Archbishop Lefebvre in various ways to remain brought six gangs together to begin to talk In all of this we have not forgotten the “united to the vicar of Christ with each other and with 6th District police power and peace born of praying together in the unity of the Catholic officers. and the public witness of working together. Church,” the pope also cau- In just a moment Father Scott Donahue On Good Friday, I will lead a walk for peace in tioned that “everyone should will talk about a mentorship program he Englewood, praying the Stations of the Cross be aware that formal adher- employs at Mercy Home. We are committed and pausing to remember those who have ence to the schism is a grave offense against God and to working with Youth Guidance to adapt this lost their lives to violence this year. We will carries the penalty of excom- school-based program for use in parishes recognize the people who are working hard munication decreed by the afflicted with violence. each day to bring security to our city, promote church’s law.” Broad gestures and sweeping rhetoric will peace and address the causes of violence. The pope said that the “root not solve this problem, but person-to-person By highlighting their efforts, we hope to of this schismatic act can be contact holds promise. put the spotlight on the many good things discerned in an incomplete That is why we are participating in an happening here in Chicago and build greater and contradictory notion of tradition.” He established expanded round of On the Table talks within support and a sense of solidarity in the broad- the Pontifical Commission our parishes this May. We will explore topics er community. We want to inspire people to “Ecclesia Dei” to facilitate the including the impact of racism on our com- work together, giving them hope that we can full ecclesial communion of munities. Solving the problem of violence do something even if we cannot do every- those who have been “until requires that we break the bonds of racism, thing. That is why we will walk the Way of the now linked” to Archbishop person by person, heart by heart. We will Cross on Good Friday, and I hope you will Lefebvre’s society. And the pope said that “respect must encourage other faith leaders to do the same join us. everywhere be shown for the or, if they like, to join in our parish gatherings. I intentionally chose this day, April 4, feelings of all those who are We will also begin the process of hold- to provide this update on our efforts and attached to the Latin liturgi- ing the first U.S. meeting of the Scholas announce our goals as it is the 49th anniver- cal tradition, by a wide and Occurrentes in Chicago next year. The Scholas sary of the death of Dr. Martin Luther King Jr. generous application “of program, now active in more than 100 coun- My hope is that throughout this year, leading Vatican directives for use of the Tridentine Mass. tries, brings young people together for a week up to the 50th anniversary of that dreadful “Apostolic Letter on of encounter, discussion and problem solv- day when his life was cut short by an assas- Archbishop Lefebvre and ing. The participants will be chosen from sin at age 39, we will come together as a city His Followers” appeared in schools throughout the two-county archdi- inspired by his legacy to likewise dedicate Origins, Vol. 18, No. 10, the ocese area. Young people have the greatest our lives to nonviolence and peacebuilding, edition dated Aug. 4, 1988. stake in building a nonviolent culture, and to make a commitment starting today to do they should have a voice in forming solutions. everything we can to end the scourge of vio- Pope Benedict XVI in 2009 Pope Francis is personally supportive of this lence in our neighborhoods before more lives lifted the excommunica- effort and has given it the status of a papal are cut short, more promise and potential tions of the four Society of foundation. lost, more tears shed. St. Pius X bishops ordained by Archbishop Lefebvre, who This kind of bridge building across our I am also inspired by the challenge Pope died in 1991. The decree neighborhoods is so important to break Francis issued in his New Year’s message for said that Pope Benedict, “in down the barriers of segregation that leave the World Day of Peace to make peacebuild- his paternal compassion so many isolated and hopeless. As the recent ing and combating violence a priority in each for the spiritual discomfort Metropolitan Planning Council report one of our lives. He believes that young peo- expressed by the parties showed, reducing the level of segregation in ple especially have an important role to play concerned,” hopes that this action will “consolidate Chicago — which is the direct result of rac- in this regard, and he also appreciates that we reciprocal relations of trust” ism — to the national average level would have a legacy in the leadership of Dr. Martin and “intensify and stabilize” reduce the Chicago region’s homicide rate by Luther King Jr. to inspire us as we take up this relations between the Vatican 30 percent. work of peacebuilding and creating a greater and the society. In addition, we understand that the many solidarity. It also said the hope is that worthy programs, many of them neighbor- While I was in Rome this past week, Pope the move would lead to the hood-based, which are already deployed Francis asked to see me. I updated him on our “prompt attainment of full against violence often lack resources. I will initiatives, and he is aware we are announc-

708 origins ing this effort on the anniversary of Dr. King’s marking that effort by inviting people of good death. The Holy Father told me that he wants will to walk for peace on Good Friday in areas communion with the church by the entire Fraternity of to be supportive of what we are doing and afflicted by violence. As I make my own Way of St. Pius X.” The move caused offer a word of encouragement as we move the Cross in Rome that day, I will accompany some controversy both for forward in building a framework for peace. you in prayer as well as all those who walk the society’s views on Vatican And so he has written a letter signed in both with you and who have suffered violence in II and because one of the English and Spanish. the city. four bishops, British-born Let me read the English version now. ■ Sadly, as you have told me, people of differ- Bishop Richard Williamson, asserted that reports about ent ethnic, economic and social backgrounds the Holocaust were exagger- suffer discrimination, indifference, injustice ated and that no Jews died in and violence today. We must reject this exclu- Nazi gas chambers. Bishop Letter to Cardinal sion and isolation, and not think of any group Williamson has since been as “others” but rather as our own brothers and kicked out of the society. Cupich on sisters. This openness of heart and mind must “Vatican Lifts be taught and nurtured in the homes and in Excommunications of schools. Lefebvrite Bishops,” appeared Archdiocesan Anti- in Origins, Vol. 38, No. 34, the Walking the path of peace is not always edition dated Feb. 5, 2009. Violence Efforts easy, but it is the only authentic response to violence. As Dr. Martin Luther King Jr. said, Later that year Pope Benedict humanity “must evolve for all human conflict Pope Francis placed responsibility for a method that rejects revenge, aggression and the Pontifical Commission retaliation. The foundation of such a method “Ecclesia Dei” under the Pope Francis sent a letter to Cardinal Blase is love.” authority of the Congregation J. Cupich of Chicago April 4 telling him that I urge all people, especially young men and for the Doctrine of the Faith. the people of Chicago “have been on my mind women, to respond to Dr. King’s prophetic “Ecclesiae Unitatem” and in my prayers” as violence rates surge in words — and know that a culture of non- appeared in Origins, Vol. 39, No. 10, the edition dated July the city, with more than 4,000 people shot in violence is not an unattainable dream, but a 30, 2009. 2016 and more than 700 killed, which is more path that has produced decisive results. The than New York City and Los Angeles com- consistent practice of nonviolence has broken “Comments that cause pain bined. The cardinal read the letter at an April barriers, bound wounds, healed nations — to our Jewish partners are 4 news conference in Chicago announcing an and it can heal Chicago. painful to us as well,” the expansion of the archdiocese’s anti-violence I pray that the people of your beautiful chairman of the U.S. bishops’ programs. The pope gave his “support for the city never lose hope, that they work together Committee on Ecumenical commitment you and many other local lead- to become builders of peace, showing future and Interreligious Affairs ers are making to promote nonviolence as a generations the true power of love. I ask you said in a 2013 letter in response to a speech by way of life and a path to peace in Chicago.” to pray for me too. Bishop Bernard Fellay, supe- Pope Francis said, “People of different ethnic, From the Vatican, April 4, 2017 ■ rior general of the Society of economic and social backgrounds suffer dis- St. Pius X, who listed Jews as crimination, indifference, injustice and vio- “enemies of the church.” lence today. We must reject this exclusion and Baltimore Auxiliary Bishop isolation, and not think of any group as ‘others’ Religious Response Dennis J. Madden sent the but rather as our own brothers and sisters.” letter to Jewish groups and individuals who engage The pope quoted the Rev. Martin Luther King, to Refugee in interreligious dialogue and urged people “to respond to Dr. King’s pro- with the U.S. Conference of phetic words — and know that a culture of Displacement: Catholic Bishops. He said nonviolence is not an unattainable dream, but both the USCCB and the a path that has produced decisive results.” The Meaning in the Face of Vatican “find the statements pope’s letter follows. of Bishop Fellay both false and deeply regrettable. His Suffering remarks are not only preju- Please convey to the people of Chicago diced but also hurtful.” that they have been on my mind and in my Father Hollenbach, SJ Bishop Madden noted prayers. I know that many families have lost that Jesuit Father Federico loved ones to violence. I am close to them, Lombardi, the Vatican I share in their grief and pray that they The 67 million refugees and internally dis- spokesman, also critiqued may experience healing and reconciliation placed people driven from their homes by war Bishop Fellay’s comments. through God’s grace. or other disasters today have not only physical “Comments on Jews by Head of Society of St. Pius X Are I assure you of my support for the com- and emotional needs but also deeply spiritual False and Hurtful” appeared mitment you and many other local leaders needs to which appropriately trained faith- in Origins, Vol. 42, No. 33, the are making to promote nonviolence as a way based aid agency workers can make a distinc- edition dated Jan. 24, 2013. of life and a path to peace in Chicago. You are tive contribution, said Jesuit Father David

origins 709 Hollenbach. Humanitarian crises can work. For example, the largest religious- bumuntu (humanness), umoja (unity) “cause a kind of seismic upheaval on the ly inspired humanitarian organization and ujamaa (solidarity) point to the spiritual level, a sort of spiritual earth- in the United States, the evangelical interconnectedness of all persons.2 quake that fragments the patterns of agency World Vision US, has a budget Religious belief also plays an impor- daily secular existence. Both the victims of approximately $1 billion annually, tant role is sustaining those afflicted by … and those trying to help them stand approximately the same as major sec- crisis and supporting the engagement before a rift in the structure of mean- ular organizations like Médecins Sans of those seeking to help them. Wars and ing that sustains ordinary life,” observed Frontières and Oxfam, while Catholic other disasters not only kill many peo- Father Hollenbach, research profes- Relief Services’ budget of more than ple; they also fracture the framework of sor at Georgetown University’s School $600 million is similar to that of the sec- meaning provided by secular explana- of Foreign Service and senior fellow at ular International Rescue Committee. tions of life’s purpose. Humanitarian cri- its Berkley Center for Religion, Peace Thus faith-based agencies provide a ses can cause a kind of seismic upheaval and World Affairs. He spoke March 24 significant share of the assistance for on the spiritual level, a sort of spiritual at a Georgetown conference: “Theology people driven from their homes by war earthquake that fragments the patterns Without Borders: Celebrating the Legacy or other disasters. There is little doubt, of daily secular existence. of Peter C. Phan.” A clear commitment of course, that religious communi- Both the victims of humanitarian cri- by faith-based agencies to both religious ties are sometimes among the causes sis and those trying to help them stand nondiscrimination and to interreli- of forced migration when they regret- before a rift in the structure of meaning gious understanding and collaboration tably generate interreligious conflict. that sustains ordinary life. These emer- is required, he said. “Accompaniment of Nevertheless, most religious traditions gencies destroy expectations about how those from another tradition who are possess deeply held normative convic- life will normally be lived. They raise the facing crisis means fully respecting their tions that support action for peace and question of whether evil and destruc- religious freedom and their religious on behalf of displaced people. tion have gained the upper hand in convictions. It also calls for listening to The beliefs of Jews and Christians human existence. their deeper questions about meaning lead them to see all persons as brothers Humanitarian crises, therefore, point and hope, and for respectfully sharing and sisters in a single human family no to two possibilities. Those forced from one’s own best insights on how to deal matter what their religion, nationality or their homes by crisis can conclude that with these questions,” he said. This is not ethnicity. Every person has been created the rift in this-worldly meaning they face formal interreligious dialogue but is a in the image and likeness of God (Gn descends into an abyss where efforts to form of communication that can lead 1:27) and thus deserves reverence and respond are pointless. This can result in to interreligious understanding, he said. respect. Pope Francis drew on this bib- despair. Alternatively, they may come Citing the work of theologian Catherine lical vision during his recent visit to the to perceive, however dimly, a source of Cornille, Father Hollenbach said this Greek island of Lesbos, where he assured hope that goes deeper than the world kind of accompaniment requires humil- Syrian refugees seeking entrance into that has been fractured by crisis. ity, commitment, mutual interconnec- Europe that “God created mankind to be Jon Sobrino pointed to this possibil- tion and empathy by aid workers. “If one family” and called Europe “to build ity when he described how some of the these requirements … are present, we can bridges” rather than “putting up walls.”1 people whose lives were turned upside avoid the false choice between an abu- The three great monotheistic faiths of down by a devastating earthquake in sive proselytism and a secularism that Judaism, Christianity and Islam all trace El Salvador saw the death of Jesus on sets aside deep issues of meaning as if their origins to the patriarch Abraham, the cross as a sign of God’s presence in they were unimportant,” he said. His text who was a migrant to the land of the midst of their suffering. The cross follows. Canaan. Jewish identity is shaped by the pointed to God’s presence with them story of the Exodus — a migration from in their suffering, sustaining them and In recent decades the forced move- slavery in Egypt to freedom in the land bringing them hope. Faith also invited ment of refugees and internally dis- of God’s promise. The New Testament other believers to work to alleviate the placed persons has been rising marked- portrays the newborn Jesus as flee- suffering.3 Faith can thus sustain both ly, reaching 67 million displaced people ing persecution as a refugee to Egypt those whose lives have been shattered today. This is higher than at any time along with Mary and Joseph. Muslims by crisis and also support the action of since World War II. measure time from Muhammad’s hijra those who have come to their aid, even Many agencies responding to these from Mecca to Medina, a kind of forced when the struggle is long and hard. crises are secular, working on the basis migration. Thus each of these major This shattering of meaning by the cri- of a vision of universally shared human faiths has a forced migration across bor- ses that drive people from home means dignity supported by secular values. ders as one of its founding elements. that displaced people have spiritual as Faith-based agencies also play an Asian religions also insist that ethical well as physical needs. Jesuit Refugee important role in assisting refugees. duties such as dharma in Hinduism and Service tries to respond to these spiri- The contributions of religious com- compassion in Buddhism do not stop tual needs through a kind of response it munities in response to the current cri- at national or religious boundaries. A calls accompaniment — a willingness to sis are both distinctive and substantial. similar sense of universal responsibil- listen to refugees tell their stories and to The import of the faith-based contribu- ity can be found in African traditional assure them that they are not alone in tion is evident from the scope of their religion, where Bantu concepts such as their struggles. This is a form of assis-

710 origins 7 tance that is often called psycho-social what sustains one in the face of the Pope Francis, “The Joy of the Gospel” (2015), Nos. 169 and 171. support. But it can also go to a deeper, struggles and losses that arise in the cri- 8 Catherine Cornille, The Im-Possibility of Interreligious even spiritual level. It can even take the sis one is facing. Expressing convictions Dialogue (New York: Crossroad, 2008), 4-5, and pas- sim. ■ form of pastoral care when those provid- and doubts humbly and honestly can ing it have been appropriately trained to create genuine bonds between agency provide such assistance.4 staff and those they aid, bonds that can At the same time, JRS, like nearly help sustain both groups. all faith-based humanitarian agencies, Third, it calls for recognition of the The Mission and insists that its accompaniment and ser- mutual interconnection among those vice are offered to all in need “regardless suffering from displacement and those Charism of the of their race, ethnic origin or religious seeking to aid them. Both the displaced beliefs.”5 In an analogous way, Islamic and those assisting them equally share Religious Brother: Relief states that while its mission is a common humanity that links them “inspired by our Islamic faith and guid- together. This means standing guard An Uncomplicated ed by our values,” it also believes that against any hint of condescension. “those in need have rights over people Finally, the needed exchange will Witness with wealth and power — regardless require a concrete, experiential empa- of race, political affiliation, gender or thy for the role of beliefs in the life of Brother Falkenhain, OSB belief,”6 especially those facing the crisis a person who is a member of another of displacement. faith community. This points to a possible tension If these requirements for genuine At the first National Symposium on the between the positive role of faith in accompaniment are present, we can Life of the Religious Brother, Benedictine responding to refugees and the need for avoid the false choice between an abu- Brother John Mark Falkenhain deliv- religious nondiscrimination by faith- sive proselytism and a secularism that ered the keynote address on the witness based agencies. This tension calls for sets aside deep issues of meaning as if of the religious brother. Held March a clear commitment to both religious they were unimportant. When at least 25 at the University of Notre Dame in nondiscrimination and to interreligious some of those aiding refugees are able Indiana, the symposium was sponsored understanding and collaboration. to accompany the refugees with a faith- by the Brothers Think Tank, along with Accompaniment of those from ful spirit that is both humble and com- the Conference of Major Superiors of another tradition who are facing crisis mitted, it will make a real difference for Men, the National Religious Vocation means fully respecting their religious them as they seek to keep their hope Conference, the Religious Brothers freedom and their religious convictions. alive under conditions that can threaten Conference, the Religious Formation It also calls for listening to their deeper them with despair. Conference and the University of Notre questions about meaning and hope, and My hope is that these brief remarks Dame. Brother John Mark, a professor for respectfully sharing one’s own best point to a few ways that religiously of psychology at St. Meinrad Seminary insights on how to deal with these ques- inspired agencies can make needed and and School of Theology in Indiana, spoke tions. This is not formal interreligious distinctive contributions in the effort about the tension that can often accom- dialogue, but it is a concrete form of to respond to the refugee crisis we face pany the dual identity of the religious communication that can lead to a lively today. order priest, with the priestly identity at and practical interreligious understand- times leading to a diminishment of his ing. This kind of interreligious accom- Notes religious order identity, which at times 1 paniment is a form of what Pope Francis Pope Francis, Visit to refugees, Mòria refugee camp can affect the charism of the order itself. and meeting with the people of Lesbos and with the has called “spiritual encounter.”7 It can Catholic community, A Remembering of the Victims Brother John Mark noted that the reli- be one of the important kinds of assis- of Migration, Lesbos, Greece, April 16, 2016. These gious brother offers a counterbalancing statements are on the Holy See’s website at: http:// tance faith-based organizations bring to w2.vatican.va/content/francesco/en/travels/2016/ “uncomplicated witness” to the order’s refugees. outside/documents/papa-francesco-lesvos-2016. charism. He said, “A brother’s witness html. Several marks of genuine interreli- 2 For more on the approaches of Christianity, Judaism first reminds the church at large of the gious exchange noted by theologian and Islam to forced migration, see my “Religion and presence and importance of consecrat- Forced Migration,” in Elena Fiddian-Qasmiyeh et al., Catherine Cornille help clarify what is eds., The Oxford Handbook of Refugee and Forced ed religious life and just as important needed for this kind of accompaniment Migration Studies (Oxford: Oxford University Press, reminds all the members of his religious 2014), 447-459. On African traditions, see Mutombo 8 to happen. Nkulu-N’Sengha, “Religion, Spirituality, and R2P in a congregation, both ordained and nonor- First, it requires humility. If one Global Village,” in Responsibility to Protect: Cultural dained members, that before and aside Perspectives in the Global South, ed. Rama Mani and accompanies some of the Muslims Thomas G. Weiss (New York: Routledge, 2011), 25-63. from ordination, their charism and wit- driven from their homes by war today, 3 See Jon Sobrino, Where Is God? Earthquake, ness are already complete.” Brother John Terrorism, Barbarity, and Hope, trans. Margaret Wilde one should expect to learn something — (Maryknoll, N.Y.: Orbis Books, 2004), 144-146. Mark noted new research that “identifies very likely something important about 4 See the JRS website at: http://en.jrs.net/serve, under clarity of charism as the first criteria for the meaning of life. the link for “Pastoral care/social services.” determining whether the culture within 5 See the JRS website at: http://en.jrs.net/serve, under Second, this accompaniment “Persons served.” a congregation or institute facilitates the requires a certain level of commitment. 6 Islamic Relief, “Global Strategy 2017-2021, How We attraction and retention of new mem- One should be willing to speak about See the World.” www.islamic-relief.org/publications. bers.” He said that while brothers are

origins 711 not able to hold the highest leadership charism of the order or the vision of came to the U.S. with the mission of positions in many orders, “communities the founder? Now, because we are all not only establishing the monastic life wishing to be creative may even consider mature, we laugh at the possibility that but also providing pastoral assistance to promoting brothers as special conduc- we would ever wander into such adoles- the German-speaking immigrants and tors of the institute’s charism.” Brother cent territory. And yet we do all the time. opening a seminary to help form local John Mark’s keynote follows. Comparisons such as these probably men for the priesthood. grow out of our insecurities — perhaps Priesthood has always been an I am honored by the invitation to pre- from having felt unappreciated or over- important dimension of our Benedictine pare and deliver this address. My hope looked at times, maybe even poorly identity at St. Meinrad, so much so, that today will be to highlight — or perhaps treated in previous eras. Brothers have in 2004, the year Brother Lawrence clarify or maybe even advance a little — been heard to complain, “The brothers died, the ratio of ordained to nonor- our understanding and appreciation of never get the opportunities the priests dained solemnly professed monks was the charism of the religious brother, or do.” “This place would fold without the 80 percent ordained to 20 percent non- said another way, the nonordained male brothers!” ordained. Two years later when I made religious. But of course, the right to complain solemn vows as a brother, the nearest From the outset, I recognize that this goes both ways, and we find ourselves nonordained monk in seniority to me task is accompanied by a couple of dan- once again arguing over whose grass had already been professed 28 years. gers, one of which I have just stepped is greener: “The brothers have no idea Like priesthood, intellectual interests into. We brothers are oftentimes sensi- what extra work comes with being and academic achievement have also tive to being defined by what we are not ordained. I would love to be able to take become important to our community’s — that is, nonordained male religious. Sunday off every once in a while or have identity. Since our primary apostolate While I completely understand the con- a job where I don’t have constantly to be has been education, including col- cern and would not want to suggest that in my head, dealing with people or wor- legiate and graduate education, it has we are only defined by what we are not, rying about administrative concerns.” been important for St. Meinrad to have there is no escaping that we are always, Regardless of our personal per- monks with advanced degrees: doc- at least in part, defined in relationship spective, it is probably best to simply torates and terminal masters’ degrees. to those around us, especially those who acknowledge that we have felt bruised The sought-after jobs in our commu- are like us in some respects but not like at times and proceed with an articu- nity have tended to be in the school, us in others. lation and renewed vision of our life and positions of leadership have almost In the discipline of the visual arts, that stands in loving relationship and always been held by ordained members if you want a figure, a shape or a color creative interdependence with our of the community. There has never been to stand out, you place next to it a con- ordained or nonordained confreres. a nonordained rector or vice rector of trasting or complimentary line, color or I’d like to begin by telling you about the school. A brother has never served shade. Suddenly the figure is clearer. It Brother Lawrence Schidler, a late con- as the abbot or prior or even novice- stands out and has more definition. I frere of mine. For over 60 years Brother junior master in the monastery. similarly tell vocation visitors looking Lawrence was a monk of St. Meinrad It was in this context — this aca- at our way of life that they should visit Archabbey. demically gifted and pretty clerically other communities and investigate To better appreciate Brother focused community — in which Brother other orders — not because I don’t want Lawrence, it would be helpful to know Lawrence lived his monastic life. Brother them to join our monastery, but by ref- that St. Meinrad is a monastery with a Lawrence never went to college (not erencing something similar, they will long intellectual tradition, a long tradi- even our own). He never held a teach- come to better understand our way of tion in education and a strong identifi- ing position. He never gave the commu- life. cation with priesthood. This latter asso- nity an Advent conference. He certainly So it is with intention that I will ciation is understandable: Priesthood is never taught in our seminary or even spend some time this morning trying inextricably tied to our founding mis- offered a retreat in our guest house. He to highlight and add further definition sion in the United States. never held a leadership position in the to the charism of the religious brother In the mid-1800s with the great influx monastery, and to my knowledge, he by speaking of him as a religious whose of German immigrants arriving in cen- was never on the abbot’s council. He charism is defined in part by the choice tral and southern Indiana, a priest from worked quietly in the carpenter shop or the invitation not to pursue ordina- the Diocese of Vincennes was appeal- building coffins, bookshelves, tables, tion — not also to be a priest in addi- ing to German-speaking religious com- and altars, and turning chalices on the tion to being a religious brother in the munities in Europe asking if they could lathe. For recreation, he played hand- church. send men and women to help minister ball in his younger days and kings in the When we begin to define people and to the growing German population. corner at the card table in the last years roles relative to one another, another The abbey of Einsieldeln in before his death. But when Brother trap arises: comparisons. In truth, com- Switzerland responded favorably to Lawrence died, his confreres — priests parisons are inevitable even if they are the priest’s request and established a and brothers alike — said of him: “Now, not always helpful: But which is the foundation which came to be known there was a monk’s monk! A real monk!” better witness? Which is more impor- as St. Meinrad Archabbey in the hills of I’ve had to ask myself: Why Brother tant to the church? Which is truer to the southern Indiana. These Swiss monks Lawrence? Why was he the model St.

712 origins Meinrad monk? He was not abbot. He witness.” contribute to a sense of ambiguity rela- was never the formation director. He In the remarks that follow, I would tive to the congregation’s founding mis- held no place of importance in either like to spend some time exploring what sion and identity. the monastery or in any of our aposto- it means for brothers to offer an uncom- Father Keating goes on to point out lates. He was “just a brother!” plicated witness to the charism of reli- that in recent decades, many religious If you are a nonordained male reli- gious life. My primary point is that there have become “diocesanized,” drawing gious, you are well acquainted with is great value for the church and for our a greater sense of identity and purpose the phrase “just a brother.” It is usually own individual communities to have from their priestly ministry (often par- encountered in the context of a ques- men who provide an uncomplicated — ish ministry) than from the founding tion: “Are you a priest or just a brother?” and we might even say, unchallenged mission, identity or charism of their As soon as the question escapes the — witness to the special charisms of our religious order. Keating cites as contrib- mouth of the inquirer, an apology is religious congregations. A central thesis uting factors: the growing number of typically issued: “That’s not what I mean I will work from is that religious broth- religious priests serving in parishes sec- — just a brother. I mean ...” ers play an essential role (and therefore ondary to the priest shortage as well as We tend to rescue the unmeaning carry a significant responsibility) by the diffused sense of identity resulting offender from his or her embarrass- representing the charism of religious life from the changing theology of the laity ment but not before giving ourselves a and the charism of their order without and the increasing contributions of the moment or two to feel a little put down the additional and sometimes compet- laity to the work of the church since the or irked. Lately, though, I’ve reconsid- ing identity and demands of priesthood. council, ministries previously carried ered the phrase and have come to the out by priests and religious. conclusion that we have been wrong to We could add to Keating’s list of be offended. I think we are being too “If you are a nonordained factors contributing to the diffusion sensitive, and I suspect that our pro- of many religious orders’ mission and male religious, you are well pensity for getting our feelings hurt has identity the historical takeover of many been getting in the way of hearing what acquainted with the phrase works and founding missions by pub- I suspect most people are actually trying lic agencies as a result of our growing ‘just a brother.’ It is usually to say when they ask, “Or are you just a governmental structures. For example, brother?” encountered in the context of many religious communities, both Stay with me. men’s and women’s, were founded a question: ‘Are you a priest Crofter’s is a brand of jelly. Organic either in the U.S. or in other parts of the jelly — so it must be good! The Crofter’s or just a brother?’ As soon world to provide education or health label points out that it is “just fruit care to the underserved poor. While as the question escapes the spread.” advancements in public education and This is not a paid advertisement for mouth of the inquirer, an health care initiatives such as Medicare Crofter’s — I’ve never tried it, to be hon- and Medicaid have greatly served soci- apology is typically issued.” est — but their label opens our eyes to ety by extending these vital services to different meanings of the word just. In the disadvantaged, the result is that they this usage, just communicates a sense A brother’s witness first reminds the have in many cases left religious com- of singleness, of being uncomplicated church at large of the presence and munities without a common apostolate by other things. Crofter’s is “just fruit” — importance of consecrated religious and devoid of their founding mission in not fruit and sugar and gelatin and pre- life and just as important reminds all the church. servatives. The use of the word just here the members of his religious congrega- Many communities once founded to is not meant to diminish the identity of tion, both ordained and nonordained provide education to the poor now, in this product but to clarify. Crofter’s is members, that before and aside from the face of public education, continue just fruit. Only fruit. Nothing but fruit. ordination, their charism and witness their tradition of excellence in educa- Solely and singularly fruit. are already complete. tion in the service of wealthier clientele Now let’s revisit the question: Are In the spring 2008 issue of Horizon, who can afford the tuition of private you a priest or are you solely a brother? the journal for the National Religious schools. While there is obvious merit in Singularly a brother? A brother with no Vocation Conference, Father Ted such work, it is far afield from the origi- additional witness or charism added? Keating wrote an insightful article on nal intention of bringing Christ to the Just a brother. some of the challenges associated with poor and marginalized, and is often less When I was asked to submit a title our evolving understanding of religious compelling to young potential voca- for the symposium brochure, I wanted priesthood in the United States. One of tions who are looking to spend their to suggest, “Just a brother”; however, I Father Keating’s central points is that lives doing something more radical. didn’t think the conference organizers among clerical and mixed orders, i.e., Other congregations who were would go along. So instead I proposed, religious institutes which include both founded to provide health care to “The mission and charism of the reli- priests and brothers, there has been a the disadvantaged have adapted to gious brother: an uncomplicated wit- tendency for the identity and demands advancements in public health by diver- ness.” But from this point on, let’s call of priesthood to “overdefine the group’s sifying their ministries, sometimes to it, “Just a brother: an uncomplicated sense of mission” (p. 17) and create or the extent of having few if any “com-

origins 713 mon works” that help to publicly iden- munity was asked, “What is appropriate (p. 8). It well may be that religious men tify or reinforce the internal identity of work for a monk of St. Meinrad?” The (and women) await new apostolates or the religious community. This gradual response that came back from almost even reimagined missions that distin- diffusion, if not perceived obsolescence, every table was, “Anything that serves guish them from the laity; but a theol- of many communities’ founding mis- the church.” ogy of vocation is certainly not wanting. sions and charisms over the past several While service to the church is cer- It is very well established and has been decades seems to have occurred despite tainly an important criteria in deter- for centuries, and Nygren and Ukeritis’ Vatican II’s call for a “rapprochement” mining the appropriateness of work for suggestion that religious brothers lack or re-engagement with each institute’s any monk, entirely overlooked seemed a “supporting theology” only seems to founding charism. to be the demands or limits that our prove Keating’s point that the identity Keating’s argument is that where a monastic charism places on the ways in and charism of consecrated life among community’s founding charism and which we serve the needs of the church. men has come to be dominated by the mission have grown more diffuse or The next question asked of our small charism of priesthood, leaving brothers seemingly unnecessary or obsolete, the groups was, “For our men serving in to be regarded as members who “didn’t pressing needs and oftentimes clear- parishes: should there be term limits to go all the way” or who failed to “live er charism of priesthood have come their parish assignments, and if so, what their vocation to the fullest.” increasingly to dominate the identity of should the term limit be?” With similar Perhaps Nygren and Ukeritis’ uncer- many religious priests and, by exten- negligence to the primacy of our specif- tainty regarding the theology of the sion, the identity of many men’s orders ic monastic charism, the response from brother vocation is representative of in the United States. each table was, “Whatever the diocese’s the larger church’s uncertainty. Perhaps policy sets as customary term limits.” the entire church has forgotten or failed Keating’s assertion that priesthood to recognize the relevance of the evan- “A central thesis I will work has come gradually to dominate the gelical counsels and the eschatological identity of male religious life, particu- witness that consecrated religious are from is that religious broth- larly in congregations which include uniquely called to provide. If this is the ers play an essential role both ordained and nonordained mem- case, one has to wonder if we ourselves bers, finds some support in the statisti- have failed to communicate the charism (and therefore carry a signif- cal research as well. Nygren and Ukeritis of consecrated life — the beauty, the icant responsibility) by rep- (1993) point out that in the 30 years heroism, the charismatic nature of it — between 1962 and 1992, the number to the church and the world. Perhaps it resenting the charism of reli- of religious brothers decreased by 43 is not so much that the vocation of the gious life and the charism of percent while the number of religious religious brother awaits a theology but priests had declined by only 18 per- rather a proper zeal and observance of their order without the addi- cent. The recent Vatican document on its charism to distinguish his life from tional and sometimes com- the identity and mission of the religious that of the laity. brother in the church (2015) points out But theology is there, and I would like peting identity and demands that at present, religious brothers make to spend a little time this morning trying of priesthood.” up only 20 percent of the total of male to whip up some zeal for our distinctive religious in the world. Eighty percent and compelling charism which defines are priests. and distinguishes our life as brothers. In support of his argument, Keating One fears that brothers are disap- points to the findings of Nygren and pearing, and we are left to wonder if Celibacy Ukeritis’ (1993) comprehensive study brothers are becoming obsolete. Have We’ll start with celibacy because it’s of religious communities in the U.S., we “gone out of vogue”? Are we no lon- probably the least understood and which found that religious priests had ger relevant or necessary to the church’s most often misinterpreted of the coun- the highest levels of role clarity com- mission in the world? In an interview sels which define our life as consecrated pared to brothers and sisters; however early in his papacy Pope Francis spoke religious. I’ve spoken to many religious their clarity and satisfaction appeared about the vocation of the brother, stat- men and women about celibacy for- to be derived from their priestly identity ing, “I do not actually believe that the mation, and when I ask them why they rather than their identity as consecrated vocational crisis among religious who chose to be celibate, the overwhelm- religious. A brief example from my own are not priests is a sign of the times tell- ingly most common answer is “because community might help to illustrate this ing us that this vocation has ended. We it came along with the territory of reli- point. should rather understand what God is gious life.” (Definitely not inspiring!) Less than 10 years ago, my com- asking us” (Spadaro, 2014). When asked for their theology of munity used our annual study days What is God asking us? celibacy, if they have one it is usually to look at issues related to our work Nygren and Ukeritis (1993) seem to tied to the notion that by not marry- and apostolates. At that time, we had get it wrong when they suggest that “the ing and bearing children, they will have approximately 16 monks serving out in vocation of the religious brother awaits more time, energy available to serve parishes. Seated at tables of six to eight a supporting theology that contrasts his and therefore love more broadly. This for ease of discussion, the entire com- vocation with the spirituality of the laity” is a good start, but the beauty and true

714 origins value of celibacy extend far beyond a cial relationship with God,” but we do young, caring, cool religious brother in simple economy of time and energy. and the structures of our life allow it. a pair of Walmart sneakers could have A more ancient and I think more It is a gift we receive from the church, on the poor kid who has the Walmart compelling theology of celibacy if we and one we give back to the church. It sneakers but who, until meeting you, can get past our initial stereotypes and is our charism, our responsibility. The has felt he had to have the same expen- overly pietistic associations is spousal. rest of the church knows and expects sive shoes as his more advantaged peers The entire church is the bride or spouse that if we have been living the charism in order to fit in and feel good about of Christ, and as consecrated men (and of consecrated celibacy zealously and as himself. Then imagine the relief that women) we occupy this particular facet intended, then — on behalf of the entire child’s mother might feel because until of the church’s identity and relation- church — we have been afforded the now she has worried that her son won’t ship with God in a special way and with privilege of pursuing the kind of rela- be happy unless she can give him “the expanded intentionality. tionship with God in which petitions best.” Imagine the bit of hope restored become personal favors asked by one to the man about to suffer a pay cut who endears himself in a particular way or who is worried about his job upon “In recent decades, many to the heart of God. hanging out with a brother who has And this is not dependent on ordina- even less than he has but is still full of religious have become ‘dioc- tion. life and satisfaction. esanized,’ drawing a greater Of course, this life of the celibate can I had a colleague recently apolo- be lonely, but even this is by design. By gize to me for the junkiness of his car. sense of identity and purpose agreeing not to marry and not pursue He seemed embarrassed. I looked at from their priestly ministry romantic and physical intimacy, the him and said: “I’m a monk! You think brother invites a greater share of loneli- I care? This is great.” He smiled, and (often parish ministry) than ness upon himself — first to drive him maybe he was a little more grateful and from the founding mission, toward a relationship with God, the only unashamed for what he had. one who could know any of us as deeply We have some wonderful models identity or charism of their and completely as we desire, but then in our church of consecrated men and religious order.” — and especially — to remind those women who have voluntarily taken on who are lonely but not by choice — i.e., poverty in order to ease the burden of the widow, the sexually marginalized, the poor: St. Francis, St. Vincent de Paul, It means for us the pursuit of a rela- the unhappily married, those who so Mother Teresa, Brother Andre Bessette, tionship with God that is deeply per- desperately wish to be in love but have St. Jean Baptiste de la Salle. Their great sonal and intimate, one that is not never found anyone — that there is the gift to the poor was not to give the poor mediated through husband or wife and possibility of happiness, meaning and all the money and possessions they had, children. Rather, the religious brother’s joy in life even without sex and without but rather to live happily, contentedly, relationship is an unmediated intima- belonging to one other person, despite gratefully and faithfully with little or no cy with God, and in order to pursue it, what the rest of the world seems to say. more than what their comrades in pov- he is afforded the time and space and erty had. And when someone wondered expectation to pray, meditate, adore and Poverty or asked what accounts for their joy, develop a relationship with the word of As with celibacy, the point of poverty is their answer could only be Christ: Christ God in our lectio divina and our praying not mere asceticism. Nor is it a means in our hearts and Christ in one another. of the Liturgy of the Hours, time and of shaming the rich and the wealthy Charismatic isn’t it? This is the theol- activities that our married, parenting into giving more of what they have to ogy of our life. And it is not dependent and oftentimes diocesan counterparts the poor. Poverty, voluntary poverty as on ordination. wouldn’t find possible with all of their adopted by the consecrated religious, holy obligations. is meant to give hope to those who are Obedience In turn, the entirety of the church involuntarily poor. A brother who agrees Obedience is about power and self- relies on our having this special rela- to live poor reminds everyone, but espe- determination, and the consecrated tionship with God. Proof is on the bul- cially the poor, that contrary to what religious, by vowing obedience, surren- letin boards found in every religious most people in our pretty materialistic ders these goods. He does so partially community in the world. They are uni- world think, it is possible to be happy, because he knows that accountability versally littered with small scraps of joyful and even fulfilled if you don’t have to another (or to a community of others) paper with prayer requests printed on a lot of money. places him on the path to conversion; them: “Please pray for my husband who The consecrated man’s witness of but he also does so, once again, to align has just been diagnosed with cancer.” poverty says to one who struggles finan- himself with those whose power has “Please pray for my daughter who is suf- cially, “I find joy and fulfillment in life been taken away or limited by life’s cir- fering from depression.” “Please pray without having a lot, and I find it in cumstances: the oppressed, the impris- for me because I have lost my job and I Christ!” (Of course, this means that the oned and alienated. have three small children.” brother really does have to live poor and I am waiting for a monastery to It may embarrass us that people ask joyfully!) spring up just outside the walls of a pris- for our prayers because we have “a spe- Imagine the potential impact that a on. Think of the questions and then the

origins 715 hope that might arise among and within and over what the Catholic Church has always be to live closely and carefully the inmates confined there. So many been telling us for centuries: that there with one another in such a way that parallels after all: cells, uniforms, lots is a prophetic dimension to the lives people are reminded of something oth- of rules, a single-sex community, lim- of consecrated religious. This means erworldly — as if a little peninsula of the ited freedoms, limited possessions. The that by the evangelical counsels, by the kingdom of God had actually reached difference of course is that one group charism and theological meaning in our down and planted itself in our midst. renounces their self-determination and state of life, consecrated religious men, Visitors to our communities and those freedoms, their money and their access regardless of whether or not they are who become acquainted with our way to human and romantic intimacies vol- ordained, point to what much of the rest of living should walk away scratch- untarily. of the world is not accustomed to see- ing their heads a little, wondering: “So And the result, if done freely, zealous- ing. We are called in the words of Pope many characters! Such a variety of per- ly and joyfully by the consecrated volun- Francis to “wake up the world” to a reali- sonalities! How does it possibly work?” teers, is that their incarcerated counter- ty — a joyful reality — which requires no Of course, it shouldn’t work, except for parts might be reminded or taught for money, sex or power to participate in. charity and by the grace of God. the first time that their life still has value That reality is the kingdom of God, and The fact is that people do come to even in prison and that happiness and while we will be totally decked out in it our communities searching for some- meaning do not depend on having the in the life to come, we can begin making thing, for some kind of witness, and freedoms, money and relationships that it real and tapping into its great prom- when we get it right, they say: “It’s heav- others have. The witness of the brothers ise amid the struggles and challenges of enly. There’s something special there. I should proclaim that there is a joy, a life, this current world. It’s the eschatological sense the real presence of God in that a meaning that comes from a relation- witness. place.” And what greater gift can we give ship within — within the walls of an the world than by striving to live with enclosure and within the cloister of the one another as equals in perfect char- human heart. “This gradual diffusion, if ity — not dominating one another, not Recently, a young Dominican brother punishing each other for one another’s not perceived obsolescence, ministering in a prison asked me what weaknesses, not competing with one he was supposed to say to an inmate of many communities’ found- another except (as St. Benedict admon- who wondered why, as good looking as ishes us) to be first to show respect to ing missions and charisms he was, he would ever choose to give up the other, we provide a glimpse of the sex and not marry. After some theologi- over the past several decades kingdom and renew the world’s hope cal reflection, we agreed the best answer that the new Jerusalem is not only pos- seems to have occurred he could give would be to express a sible but already on the horizon, coming hope that by his celibacy and his pres- despite Vatican II’s call for together in our midst. ence, he might prove to the incarcer- Some like to think of our mission as a ‘rapprochement’ or re- ated gentleman that life and joy are pos- consecrated religious as being counter- sible without sex and without having engagement with each insti- cultural; I prefer placing the focus on another single person who belongs to love and its ability transform and call tute’s founding charism.” us and to whom we belong. In so doing, forth the very best from our culture. I he might offer that gentleman in prison am reminded of the words of a celebrat- some hope, especially during his time of Finally, brothers: fraternity. ed dancer, Pina Bausch, who is reported confinement, while he is separated from Both Vita Consecrata and the recent to have said: “For a long time I thought those he loves or hopes to love once he Vatican document “On the Identity and the artist’s role was to shock audiences. gets out. Mission of the Religious Brother in the Now on stage I want to give people what These evangelical counsels of celi- Church” are careful to emphasize the the world, which has become too hard, bacy, poverty and obedience are the communal nature of consecrated life no longer gives them: moments of pure theological centerpiece of our life as and the brother vocation. By coming love.” consecrated religious. They are charis- together to live in community in a way Let us return now to the central thesis matic not only in the sense that they that is distinct from family and dioc- introduced at the beginning of this talk: define and distinguish our life from that esan life, consecrated men not only that there is not only a great value, but of the laity and the diocesan priest, but pattern themselves after the commu- indeed a great need to have men in our charismatic also in the sense that they nities formed by the Twelve Apostles church and in our communities who are are compelling: that when lived with and the disciples of the early church as “just brothers,” whose singular vocation proper zeal and conviction they have described in the Acts of the Apostles, it is to provide the uncomplicated wit- the capacity to attract others to us and but also strive to stand as a sign of the ness to the charism of the consecrated to make us irresistible to God. This is kingdom to come, when we in all of our life and to the more specific charisms of a complete charism which has stand- differences will be gathered together as our religious congregations. alone value for the church, one which one in God. In making this argument, I am does not await ordination to complete We give testament to this reality with not suggesting that we should not it. greater success some days better than have priests among us if our specific Pope Francis has reminded us over others, but our goal as brothers should charisms allow. Nor do I want to sug-

716 origins gest that religious priests cannot live of the one light of Christ, whose radi- obligations that weaken or make these the witness of the evangelical counsels ance ‘brightens the countenance of the less apparent to others (as honorable as and community in just as effective a church’” (No. 16). they might be), may ultimately dimin- way as nonordained religious. Still, we Later references in Vita Consecrata ish our “charisma” or our ability to draw must acknowledge that the addition or to the mystical body make clear that the others to join and persevere in our way superimposition of priesthood to the church is less herself and her progress of life. consecrated life adds a specific charism more impeded when the rich charisms This goes for each of our institute’s and demands that sometimes compete and proper contributions of the many more specific charisms as well. A young with the identity, charism and mission institutes are diminished or are absent man, for example, who has been moved of consecrated life. altogether. Where founding charism by the Holy Spirit to pursue a more con- Nygren and Ukeritis have reminded takes “second place” to priestly func- templative life of work and prayer is less us that when individuals assume multi- tions, there is greater risk that the likely to join or persevere in a monas- ple roles, one role tends to assert domi- church at large, and even we ourselves, tic community whose manner of living nance over the other; and our recent misunderstand or fail to perceive the more closely resembles that of diocesan Vatican (2015) document acknowledges true nature of our calling and what it is priests or missionaries than men liv- that “over the centuries, this goal [of liv- that we are called to contribute to the ing together as brothers, sharing meals, ing the evangelical counsels in imitation building up of the body of Christ in the prayer and work, and competing with of Christ] has run the risk of taking sec- world. one another in charity and mutual obe- ond place in male religious life in favor dience. Similarly, a man looking to join of priestly functions” (Section 9). This the Franciscans, attracted by its mission dominance of one charism or mission “Religious institutes may of poverty may become discouraged if over another, of priestly functions over he finds the majority of friars engaged wish to strongly consider the charism of consecrated life — what in parish work, pursuing a standard and Keating has labelled the “diocesaniza- delaying seminary forma- style of life that is more consistent with tion” of male religious — is evident in upper-middle class Americans than the tion until after the profes- the presently lopsided ratio of ordained poor and marginalized that Francis so to nonordained religious among men. sion of final or solemn vows. deeply identified with. And at what cost? The findings of the National Religious Where formation for priest- Vocation Conference/Center for Applied Specific Charisms hood competes with, substi- Research in the Apostolate study looking The church’s documents pertinent to at recent religious vocations (Brendyna tutes for or even replaces ini- consecrated life are shot through with & Gautier, 2009) have made it abundant- references to the importance of respect- tial formation for the conse- ly clear. Young men and women who ing the specific charism of each religious have joined or are looking to join a reli- crated life, there is a greater institute. The church does so out of rec- gious community are motivated first by ognition that each charism, inspired by likelihood that the charism the desire to live in community: to live, the Holy Spirit, plays an essential role work, eat and pray together with others, of priesthood will dominate in the larger mission and building up of and preferably in larger groups of eight the church. In the opening paragraphs the religious charism.” or more. A particularly striking result of Vita Consecrata, for example, we hear: was the inverse, direct correlation found “Whereas the Second Vatican Council between the number of the institute’s emphasized the profound reality of In a recent conversation with a num- members living out on one’s own and ecclesiastical communion, in which all ber of Marianist friends, one of the the likelihood of that community’s abil- gifts converge for the building up of the ordained members made what I consid- ity to attract new members. body of Christ and for the church’s mis- ered an insightful, if not prophetic state- A tool recently published by NRVC sion in the world, in recent years there ment in relation to his own community’s (Falkenhain, 2014) designed to assess has been felt the need to clarify the spe- identity, “If our number of priests grows the “internal culture of vocation” within cific identity of the various states of life, larger than the number of brothers, then religious communities, identifies clarity their vocation and their particular mis- we have lost our charism.” of charism as the first criteria for deter- sion in the church. Communion in the mining whether the culture within a church is not uniformity but a gift of Vocations congregation or institute facilitates the the Spirit, who is present in the variety Of related concern are the implications attraction and retention of new mem- of chrisms and states of life. These will that unclear or “second-seat” charisms bers. be all the more helpful to the church have for the attraction and retention of and her mission the more their specific new vocations to our religious institutes. Challenges identity is respected” (No. 4). If indeed the evangelical counsels of I would like to conclude my remarks In words a little more poetic, the poverty, celibacy and obedience and the today by offering some challenges or point is made again: fraternal witness of living in community recommendations we might consider “In the unity of the Christian life, the are the defining, theological centerpiece in moving forward. I will try to address various vocations are like so many rays of our charisms, then any additional them to the various groups present with

origins 717 us today. they have completed novitiate, newly community’s identity. Religious institutes and leaders: professed members not pursuing ordi- Delaying priesthood formation until Religious institutes and their leaders nation are at risk of finding the rest after final profession guarantees the are encouraged to promote and facili- of their initial formation abruptly cut same religious formation for all new tate the presence of brothers or nonor- short or comparatively poorly thought members and communicates to the dained members within their commu- out. Problems likewise arise when com- entire community that a complete and nities as a partial means of preserving munities leave important dimensions of intentional formation in our particular a primary focus on the charism of con- initial formation (e.g., celibacy forma- way of life is the foundation upon which secrated life and of their own proper tion) to the seminary. When this is the a secondary charism of priesthood is charism. The larger church benefits by case, the formation of brother candi- overlaid. having “uncomplicated witnesses” to dates suffer neglect and even those in Men who are not pursuing ordination the charism of consecrated life, and our seminary may find the distinct meaning for priesthood should be encouraged own communities are in great need of and theology of consecrated celibacy and provided the resources to continue those who remind us of the complete- underrepresented if not left entirely their theological education and train- ness of our institutional charism prior to unaddressed. ing by means appropriate to the indi- or aside from the charism of priesthood. vidual and the community’s resources. A In some cases institutes and com- growing understanding of ecclesiology, munities may need to revisit their apos- “Delaying priesthood forma- Christology, Scripture, religious canon tolates and the structures of their life in law and the theology of the consecrated tion until after final profes- order to provide meaningful and attrac- life equips brothers with the theological tive roles for young men not pursuing sion guarantees the same knowledge necessary not only to grow ordination. Limiting roles for brothers in holiness and derive greater meaning religious formation for all within our apostolates and works to from their life as consecrated religious support staff and tradesmen may sig- new members and commu- but also prepares them to be credible nificantly limit the appeal for new mem- leaders within the institute. nicates to the entire com- bers to pursue the consecrated life as a Along these lines, current leaders of nonordained member. munity that a complete and institutes are encouraged to cultivate While these are noble and mean- leadership among nonordained mem- intentional formation in our ingful labors, many young men are bers. If not allowed by canon law to approaching religious life without these particular way of life is the serve as provincials or abbots, brothers particular skill sets and interests, and may be able to serve as priors, assis- foundation upon which a arrive instead with considerable edu- tant provincials, members of leadership cation and professional experience in secondary charism of priest- councils and perhaps more important, other arenas. If we have not prepared formation personnel and directors of hood is overlaid.” roles for intellectually, academically and our apostolates. Community gover- professionally gifted individuals which nance that overlooks or minimizes the do not require ordination, then these Religious institutes may wish to voice of nonordained members robs men may find it difficult to imagine strongly consider delaying seminary itself of a perspective that reminds us a place for themselves among us and formation until after the profession of in a particular way of the demands of either leave our communities or pursue final or solemn vows. Where formation the community’s charism and tradition. ordination simply in order to find work for priesthood competes with, substi- Communities wishing to be creative and ways of contributing that make tutes for or even replaces initial forma- may even consider promoting brothers good use of their talents and gifts. tion for the consecrated life, there is a as special conductors of the institute’s The recent Vatican (2015) document greater likelihood that the charism of charism and find formal ways for non- strongly encourages institutes of broth- priesthood will dominate the religious ordained members to study and explore ers only to “develop new structures and charism. the history, tradition and charism of the initial and continuing formation pro- To gain some perspective, leaders institute. This type of intellectual and grams which can help new candidates may wish simply to compare the amount spiritual engagement with the charism and current members to rediscover and of time, energy and resources their com- may come to be recognized as part of value their identity in the new ecclesial munity devotes to initial formation for the responsibility of the brother’s voca- and social context” (Section 39). While the consecrated life with that allotted tion and help sharpen the intentionality I would agree that increased levels of for priesthood formation. A commu- with which they provide the “uncompli- structured formation for nonordained nity whose initial formation program cated witness” of brotherhood. To take religious is a great need, I would argue includes only one or two years of reli- this one step further, brothers would that the need is probably greater in our gious formation (novitiate) followed by then be well positioned for greater clerical or mixed communities than in four or five years of highly organized inclusion in the ongoing articulation of institutes of brothers only. and rigorous priestly formation should the charism and mission of the commu- In communities and congregations not be surprised if that they discover nity over time. in which seminary has become the that the role and charism of priesthood Most of the challenges articulated norm for the temporary professed once has come increasingly to dominate the so far are probably more pertinent to

718 origins mixed communities, and communities charisms of the consecrated life and our ue to look to us to be shining witnesses of brothers and priests probably have specific institutions. Our own identi- to the kingdom to come, know that we much to learn from institutes of brothers ties as brothers are just as vulnerable to draw great inspiration from your abil- only, especially with respect to models being dominated by overidentification ity to keep Christ at the center of your of initial formation and ways of articu- with our work and professional life, by lives amid the oftentimes overwhelming lating and expressing religious charisms the myriad opportunities that can draw demands of family life, care for elderly that depend less on priestly identity us away from the center of community parents, economic challenges, social and ministry. Institutes of brothers only life and even by our occasional desire obligations and social consciousness. also play a special role in reminding the to hold on to the idea of ourselves as Equally as critical are the encourage- larger church that the charism of conse- victims in a hierarchical church. ment and positive models of commit- crated life is already complete without If the true fruits of our vocation ment you provide us by your marriages the presence of priesthood. and sign of hope for others are our joy and your dedicated obedience to your Again, this is not to say that priest- and our capacity to love, then nothing children and family members. I am hood is not a valuable dimension to is more inconsistent with these than discovering in my own life that I have many religious communities; however, unbridled ambition, selfishness and learned most about perseverance in the the presence of communities like the bitterness. monastic way of life from the example Christian Brothers, the Alexian Brothers, I urge you, brothers, take every that my parents have given in their 55 the Franciscan Brothers of the Poor and opportunity to advance your spiritual years of marriage. many others stand as a witness to the and theological education. While your Finally, to any young people consid- completeness of the charism of conse- mission as nonordained religious is ering a religious vocation in the church, crated life. To do this most effectively, more likely to be played out in the tem- allow me only to say that the consecrat- members must be visible, identifiable poral realities of life, this does not mean ed life is rich, challenging, beautiful, dif- and compelling in their fidelity to their that you are any less responsible for cul- ficult and, above all, a great privilege. vocation and its demands. tivating a deep and rich theological and This is true of all vocations in the church To all my fellow brothers, regard- spiritual life. if they are lived with zeal. I do not hes- less of type of institute, I challenge you Be sure to practice and master the itate to tell you that life as a brother not only to be aware of the dignity of art of theological reflection, the set- can be challenging, gritty and tough as your call as consecrated religious in the ting aside of time to allow your specific well as rewarding and sweet, because I church but to strive each day to live it experiences of ministry, celibacy, pov- know you are looking to do something with the greatest zeal. As I have tried to erty, obedience and community to come extraordinary and heroic with your lives. communicate above, your gifts of vol- into conversation with your theological Know that you are invited to point to the untary celibacy, poverty and obedience knowledge and your knowledge of the kingdom with us, and in Pope Francis’ (made perhaps a little more striking by charism of religious life. It is only when words, to “wake up the world” to reali- the absence of the status of priesthood) we take the time to apply what we know ties that we are not yet accustomed to are a great gift to the church and a sign to what we are living that the meaning of seeing but are too magnificent to be of true hope to those who are lonely, our lives becomes apparent and we are missed. marginalized, poor, oppressed and sustained by that meaning. This mining without social status themselves. of our consecrated lives for its meaning References To be a generator of hope, of course, leads to greater knowledge of God and Brendyna, M.E. and Gautier, M.L. 2009. Executive Summary of the Center for Applied Research in you must live your vows — these evan- ultimately to gratitude for our vocation. the Apostolate Study on Vocations. Available at: gelical counsels — with great serious- Finally, brothers, don’t forget to https://nrvc.net/247/article/executive-summary- english-1022. ness and conviction, and then you must express gratitude for your ordained Congregation for Institutes of Consecrated Life and commit yourself to a deeply intimate brothers, who often find the strain of Societies of Apostolic Life. 2015. “Identity and Mission of the Religious Brother in the Church.” relationship with God, who will bring priestly ministry a burden and an added Vatican. the joy, meaning and fulfillment that challenge in their attempts to live out Falkenhain, J.M. 2014. “Defining an Internal Culture of others need to see in your lives and the demands of religious life. Not only Vocations.” Horizon, 39:29-35. John Paul II. 1996. Vita Consecrata: On the Consecrated which they desire so very much for do they need our witness to what is Life and Its Mission in the Church and in the World. themselves. If you can do this, then your foundational, but they also need our Vatican. Keating, T. 2008. “Shifts in Religious Priesthood and the life is truly charismatic, and you will be, support, encouragement and prayers as Resulting Challenges.” Horizon, 33, 12-22. as the recent document from the Vatican we strive together to add our particular Nygren D. and Ukeritis, M. 1993. The Future of Religious ray to the one light of Christ. Orders in the United States: Transformation and has pointed out, the memory of Jesus in Commitment. Westport, Conn. Praeger. the world. Jesus is the prototype, the To the laity present, please allow me Spadaro, A. 2014. “Wake up the world!”: Conversation one who lived to ease the burden of and to express, on behalf of all of us who with Pope Francis About the Religious Life (trans. Donald Maldari). La Civiltá Cattolica, I:3-17. English give hope to the lonely, the poor and the strive to offer the witness of the con- translation available at: http://jpicformation. oppressed through his own sacrifices. secrated life, our deep, deep gratitude wikispaces.com/file/view/Wake_up_the_world-2. pdf/495026180/Wake_up_the_world-2.pdf. ■ Brothers, do not assume that just for the many ways you support us. We because we do not have the compet- are grateful for the trust and hope you ing demands of priesthood that we are place in us and never forget the power automatically more available to give of your witness. an “uncomplicated witness” to the Just as we hope that you will contin-

origins 719 Periodicals datebook U.S.Postage CNS documentary service PAID Washington DC *April 28-29 3211 Fourth Street NE - Washington DC 20017 Pope Francis visits Egypt.

April 28-May 1 National Conference of the National Association of Catholic Chaplains. Theme: “Hearts on Fire: Our Own Emmaus Journey.” Hyatt Regency Tamaya. Santa Ana Pueblo, N.M. www.nacc.org On File April 30-May 2 Pope Francis strongly condemned Dolan of New York, chairman of the National Association of Church Personnel Administrators Annual an apparent chemical attack in Syria U.S. Conference of Catholic Bishops Convocation. Theme: “Human that left some 70 people, including at Committee on Pro-Life Activities. Resources and the Church: Advancing least 10 children, dead. “We are hor- “Congress has done well to reverse this in Harmony.” The Inn at Opryland, A Gaylord Hotel. Nashville, Tenn. rified by the latest events in Syria. I very bad public policy, and to restore www.nacpa.org strongly deplore the unacceptable mas- the ability of states to stop one stream sacre that took place yesterday in the of our tax dollars going to Planned April 30-May 3 Idlib province, where dozens of civil- Parenthood,” he said in a March 31 Conference for Pastoral Planning and Council Development Annual ians, including many children, were statement. Midday March 30 Vice Conference. Theme: “Into the Fields: killed,” the pope said April 5 before President Mike Pence, as president of Pastoral Planning for Our Lived concluding his weekly general audience the Senate, cast a tiebreaking vote that Realities.” Savior Pastoral Center. Kansas City, Kan. www.cppcd.org in St. Peter’s Square. Images of dead allowed Senate action to proceed on a men, women and children lying on the joint resolution to block the Obama- May 1-4 streets provoked international outrage era regulation that went into effect Jan. National Workshop on Christian Unity. following the attack April 4 in a rebel- 18, two days before President Barack Theme: “Reform, Repent, Reconcile.” Hilton Minneapolis Downtown. held area. Western leaders have accused Obama left office. Minneapolis, Minn. http://nwcu.org Syrian President Bashar Assad and the country’s military of perpetrating the At the urging of Catholic leaders, May 12-13 attack, based on reports that warplanes El Salvador has passed a law banning Pope Francis visits the Shrine of Our metal mining nationwide, making the Lady of Fátima in Portugal for the 100th dropped chemical bombs in the early anniversary of the Apparitions of the morning. Pope Francis appealed “to the small Central American country the Blessed Virgin Mary. www.vatican.va conscience of those who have political first in the world to outlaw the indus- responsibility at the local and interna- try. The new law, approved overwhelm- May 16-18 tional level, so that this tragedy may ingly by El Salvador’s congress March Yale Institute of Sacred Music Poetry Conference: “Any-angled Light: Poetry come to an end and relief may come 29, orders the Economy Ministry to and the Mission of Your Church.” Yale to that beloved population who for too close existing mines while prohibit- University. New Haven, Conn. long have been devastated by war.” ing the government from issuing new http://ism.yale.edu/calendar mining licenses. Mining had become *signifies new listing The Senate voted late March 30 to highly contentious in the country of 6.3 override a rule change made in the last million, as environmental groups pro- days of the Obama administration that tested the effects on water sources and prevented states from redirecting Title soil contamination. “Mission accom- X family planning funding away from plished,” said Congressman Guillermo clinics that performed abortions and to Mata of the ruling party, the Farabundo community clinics that provide com- Marti National Liberation Front, on his prehensive health care. “The clear pur- Twitter account. “As a political party, pose of this Title X rule change was to we were the drivers, but the hard work benefit abortion providers like Planned was done by the social movements, the Parenthood,” said Cardinal Timothy M. NGOs and the church.”

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