BC_C21_Win04h 1/16/04 2:57 PM Page 1 C21Resources a service of boston college winter 2004 When Children Reach for God David Turnley/Corbis

Handing on the faith can be a two-way street

by julie donovan massey gazing at him with fond reverence. But before I could become lost in the t was a quiet Saturday morn- painter’s skillful strokes, one of my ing. I cuddled on the couch children yanked the book from her with one of our daughters as sister’s hand as another child spilled we looked at the small book a container of juice on the newly of children’s Bible stories. We scrubbed kitchen floor. Ah yes, real Iexamined the stories of Moses and life with children! So I sighed and Noah and Jonah. Each page held a admitted that our children are not brief text accompanied by a powerful sitting quietly anywhere, much less illustration. Soon enough we arrived gazing reverently into the Redeemer’s at a page that quoted Jesus saying, eyes. But despite the fact that they “Let the little children come to me; cannot touch Jesus, I know they ex- do not stop them; for it is to such as perience a vibrant relationship with these that the kingdom of God be- God. On a good day, I hear what the longs” (Mk. 10:14). children have to teach me. The image beside these words was grace before meals. She first encoun- quests that prayerful song by calling lovely, serene. It depicted a sunny day First Lesson: Joyful Noise tered the familiar tune “The Lord Is out “apple seed!” each evening. And with just a few clouds. We saw Jesus Our two-year-old daughter, Bridget, Good to Me” in the loving home of she is right that we should daily thank seated on a rock under a tree, children is fond of the simple family ritual of her day care provider. Now she re- the Lord “for giving me the things I

in this issue Catechesis, Culture and Conflict e live in a popular culture of disbelief and, too often, cynicism. Thus, handing on the faith to those who come after us is a gift of great value and a core duty and challenge that come with membership in the Catholic Church. It is also an act of faith, for, as Thomas Groome makes clear in his Warticle in this issue, it is only a lived faith that sinks its roots and spreads surely among future generations. Before the recent evidence that sexual abuse of minors was a reality among priests yet often swept under the rug by the hierarchy, and before all the pain and questioning it caused, young Catholics and many adults were looking more critically at the institutional authority of the Church and were less willing to take at face value what it teaches. While the crisis has not made this challenge any easier, there is not the least reason to be less confident about the truth and ap- peal of the Good News that the Church embodies. The question is not the message, but how the people of the Church can be better messengers of Catholicism. That is the focus of this third issue of C21 Resources, and the third focus as well of the Boston College initiative, the Church in the 21st Century. When religious education is mentioned, teaching may be the first thing to come to mind. The articles in this issue would have us recognize the impor- tance of listening as well. Listening to those who question the Church’s teachings does not mean dumbing down or relativizing the message of the catechism. It does mean, however, establishing a relationship and authentic connection with the listener. In many cases, that is the best channel, over time, through which to hand on the faith. –The Editors

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need, the sun, and the rain, and the Fourth Lesson: A Friend of Jesus God to another? She is no student apple seed.” Thus Bridget, a tiny Some years ago I was praying with of theological anthropology. Here is priestess with blond ringlets, gathers our children at bedtime. We had al- what she knew: my husband and I C21 Resources her little flock around our table and ready concluded when I recalled an brought her into being. We give her reminds us to thank and praise the additional intention—a sick friend love on a daily basis. We forgive her executive editor Lord—not quietly, but in jubilant song whom I thought we should remember. mistakes. We sustain her little life. J.A. Appleyard, S.J., that ends with a vigorously made I suggested we add the friend to our While we clearly are not God, at this Vice President for University Sign of the Cross and, finally, “Eat prayers. Our oldest daughter shook moment Shannon recognized the ways Mission and Ministry Papa, eat!” She knows, no doubt, her head, “We can’t. God just left. in which we mirror God for her. “I that God sits at the table with us He went out the window,” she in- in them and you in me” (Jn. 17:23). editor and wants nothing more than that formed me. And then, to my tremen- We are each summoned to receive Richard Higgins the meal be celebrated with joy. “O dous surprise, with a smile she added, the kingdom of God with the simplici- come, let us sing to the Lord; let us “And he wasn’t wearing any pants!” ty of a little child. But how is that— advisory board make a joyful noise to the rock of I knew there was no need to run to wearing pigtails, sporting skinned Ben Birnbaum our salvation” (Psalm 95:1). the analyst’s couch with that one, for knees and giggling? No. Our children Patricia M. Chang children somehow dwell in Eden for possess much greater depth. If we are Patricia De Leeuw Second Lesson: Living Water at least a few years after their birth. willing to learn from them, we may Jack Dunn A friend told me about the experi- Instead I found myself musing about be lucky enough to grow in our faith— ence of allowing her two-year-old how real, how present God was to faith that is joyful and eager, faith Mary Ann Hinsdale daughter to receive Communion in our child in that moment. As though that is reverent and familiar, faith that Richard Keeley the family’s Episcopal church. It is God were a close friend, sitting in looks upon goodness and love and Robert R. Newton their pastor’s conviction that children the room and conversing with us that proclaims God’s presence. Perhaps Hallie Sammartino Di Schino should not be refused Communion if evening. “I do not call you servants this is the prayer that God whispers Judith Wilt they genuinely desire it. Little Elisa- any longer; I have called you friends” into each child’s ear: beth was begging to receive and final- (Jn. 15:15). May you not become so preoccu- consulting editor ly, after reflecting on the matter with John L. Mahoney their priest, her parents consented. designer Elisabeth’s reception of the host went without incident. But as she and her Elizabeth Worton, mother arrived at the cup, Elisabeth Progressive Print Solutions The beauty and weight of her words enthusiastically plunged her entire hand into it. As a parent who takes engulfed me. How did a three-year-old child young children to Mass, I can fully C21 Resources is published three times understand why my friend went slink- come to understand that each of us, a year by Boston College’s Church in the ing to the rear of the church, grateful 21st Century Initiative, in partnership that she could be at the end of the created in God’s good image, with the publications from which these Communion line. But I can envision articles have been selected. C21 Re- a carpenter’s son smiling by the side can reveal at least a piece of the face sources is a compilation of the best of a well: “If there’s living water in analyses and essays on the Church’s cri- there, honey, don’t be shy; go for it!” sis and search for renewal. They are of God to another? published with the intent of stimulating Third Lesson: On Prayer discussion and thought among bishops, Megan, our middle child, intently priests, religious, and lay members of notices everything her big sister does. the Catholic community. On a recent visit to Grandma and Fifth Lesson: Encountering God pied that you forget joy. Grandpa’s house, Grandma gave all Mountaintops, deserts and bathtubs— May you not become so self- the girls rosaries. One day, our oldest God is always there if we are looking. assured that you forget eagerness. daughter was reverently fingering her Our daughter Shannon was nearly May you not grow self-conscious rosary and making her way, with rea- four when she looked up at me from of the manner in which you speak sonable accuracy, through the corre- her evening bath and spoke with to me. sponding prayers. “Where does the quiet reassurance: “You are my God May you not relegate me to distant, Our Father go?” she would ask, trying sometimes.” “What?” I replied with heavenly thrones. to recall the lessons from her first something like alarm in my voice that May you know that I am with you grade teacher. Megan must have been I really meant as surprise. “Nothing,” always... and may you continue to With thanks to the thousands of watching. A day or two later I found she said sheepishly. “No, it’s okay, recognize my face! people who have subscribed, we her quietly perched on top of the bunk honey, you didn’t say anything wrong. have decided to send C21 Resources bed, rosary in hand, offering the only I just didn’t quite hear you. What Julie Donovan Massey is the director to everyone on the BC alumni prayer she can recite: “Bless us, O did you say?” Once again she spoke of the Program of Faith, Learning and mailing list as well as to those who Lord, and these your gifts...” Rest directly, “You are my God sometimes.” Vocation at St. Norbert College in subscribed. Anyone else may obtain assured, dear Megan, that even when The beauty and weight of those words De Pere, Wisconsin. a subscription free of charge by we cannot yet “pray as we ought,” the engulfed me. How did a three-year- e-mailing [email protected] or Spirit of God looks upon our desire old come to understand that each of Reprinted with permission from America, calling 617-552-0470. to pray and “intercedes with sighs us, created in God’s good image, can September 23, 2002. Copyright 2002 by too deep for words” (Rom. 8:26). reveal at least a piece of the face of America Press, Inc.

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Toward Total Catechetical Education

A communal approach to help people integrate their lives and faith

by thomas h. groome efforts that I describe as total cate- lifelong conversion into holiness of This realization means that we chetical education. life. Thus, Christian faith engages must broaden catechetical education favorite though false Since Vatican II, of course, many the whole person, head, heart, and beyond schooling and didaction, that myth of modernity is have proposed creative alternatives hands. Echoing the breadth of its we employ instead a total strategy. that we can find a solu- to the schooling paradigm for faith Great Commandment, to be Christian Only thus can the fundamental role tion, even the solution, education. But it shows stubborn re- is to invest one’s whole mind, heart, of family be effectively engaged. For to just about any prob- sistance to leaving center-stage; and and strength as a disciple of Jesus. it is the ethos of the home, the shared Alem. We presume that there must be oftentimes the proponents of these And Jesus himself summarized his life of a family, that is most education- a formula, even a mathematical equa- different approaches make them own sense of purpose—and thus dis- al. Parents don’t need to become di- tion, to explain all reality and solve sound—again—as the one solution. cipleship—as living for God’s reign; dactic teachers but they must more its mysteries; finding it only requires So, catechetical education of late has to realize God’s will of love and com- consciously attend to the value system, the full power of human reasoning. reflected a collage of bandwagons— passion, peace and justice, wholeness world view and self-understanding In the great challenge of educating lectionary-based catechesis, family- and fullness of life for all, and the in- mediated through the whole family the young, the solution that dominates centered catechesis, catechumenal tegrity of creation. Given this holistic milieu. For catechetical education is schooling. Talk about educating catechesis, and so on—all heralded nature of Christian faith, we can in particular, a family’s faith is more children, and modern consciousness with messianic promise but none summarize the intent of catechetical caught than taught; its communal does not think family, or community, alone being able to deliver the education as to inform, form, and life is its faith curriculum. Then, we or society, or apprenticeship, or men- needed salvation. transform persons and communities as can say likewise of the parish com- toring but only schooling. And it Apart from the complexity of the disciples of Jesus for God’s reign in the munity, and extend this socialization understands the latter as a didactic postmodern world, there could never world. No one program or approach emphasis into the school and formal process in a formal setting—teaching programs as well. as telling to children assembled by rows of desks in classrooms. A Grand Coalition For its catechetical education, The goal of total catechetical education Total catechetical education attempts the Church generally swallowed the to honor the holistic and communal schooling paradigm hook, line and is to inform, form, and transform persons and nature of Christian faith, convinced sinker. Education in faith was pre- that there is no one way to educate sumed to be done best by appointed communities as disciples of Jesus for in such faith. So: teachers in some kind of school con- text, parochial, Sunday, or a didactic God’s reign in the world. ■ Not the “program” or the “school” program of some kind. Even when alone can fulfill all the Church’s the Church realized that the schooling responsibilities of catechetical paradigm is limited, and reclaimed the education, although a parish old conviction that parents are the be any one way to educate in Christian could achieve as much. program or parochial school with primary religious educators of their faith, given the holistic nature of The holistic and communal nature trained catechists and a curriculum children, it often preached this and “being” in such faith. Karl Rahner of Christian faith brings into stark with sound theology and good parents heard it as calling them to be claimed that what revolutionized mod- relief the imperative role of the family pedagogy are indispensable to like schoolteachers—sitting children ern catechesis was the redefinition of and parish. School didaction, though education in faith; down regularly for periods of instruc- Christian faith effected by the Second helpful, of itself cannot form the very ■ Not the “parish” alone can do all tion. But to empower parents as edu- Vatican Council. His point was that “being” of people—as noun and verb, catechetical education, though a cators—in faith or otherwise—we must when faith was defined as belief in who they are and how they live. To vibrant faith community is vital, stop equating education with school- stated doctrines, then catechesis could nurture people’s identity in faith re- and every aspect of parish life ing. Huckleberry Finn was wise when be done by a catechism, summarizing quires the socialization and incultur- should be intentionally crafted he said that he tried not to let his the beliefs, and taught in a school by ation of faith communities—and the to educate in faith; schooling interfere with his education. a teacher. Two great blessings of the primary candidates are family and ■ Not the “family” alone can be the Schools are fine institutions (gen- Council were its reclaiming of Chris- parish. For all the social sciences agree sole catechist, though it is ever erally) and I’m certainly not arguing tian faith 1) as engaging the whole that we become who we become— the “first educator in faith” (ritual against them. I’m only claiming that person and 2) as radically communal. in large part—through the influence of baptism) and must harness every the schooling paradigm for educating Christian faith has a cognitive as- of our socio-cultural contexts. We aspect of its life to foster Christ- children in faith is far too limited, and pect in which a person needs to be interiorize the world view, value ian identity and commitment; especially in these postmodern times. informed and to reach conviction, system, and self-image mediated to ■ Not the liturgy alone can be the To move “beyond schools” certainly an affective aspect that encourages us from our context, and nothing is anchor for catechetical education, does not mean to leave them behind; prayer, worship and a relational spir- more influential than the primary though likely nothing is more ef- it’s that we need something more. ituality, and a behavioral aspect that socialization of family and immedi- fective in fostering people’s faith We must forge a diverse coalition of demands living “the way” of Jesus as ate community. than good liturgy, nor more haz-

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ardous to faith than poor liturgy; to be teachers as well as taught, evange- Christian family should bear witness The Whole Parish as ■ Not the (published) curriculum alone, lizers as well as the evangelized, agents to its faith; this is how it educates. Catechetical Educator though the texts and media used instead of dependents. Family as a worshipping community The whole life of a parish community in formal catechetical education For Christian communities, total calls it to integrate shared prayer and should be consciously crafted to nur- should reflect a theologically sound catechetical education requires an sacred ritual into its patterns of daily ture the faith of its people. All the presentation of Christian faith and educational consciousness in every life. To be effective as catechetical functions of ministry should be done a pedagogy that actively engages aspect of their shared life. As noted educator, every Christian family needs with a catechetical consciousness, max- participants in the teaching/learn- earlier, human identity is formed, in its own “liturgy” to symbolize and imizing their potential to educate in ing dynamic; large part, by our communal contexts; celebrate its faith. I once asked a de- faith. Traditionally, we have thought of ■ Not catechists and religious educators we become who we become through vout Jewish friend how she came by catechesis as a parish’s ministry of the alone can take all responsibility our relationships and community. So, her strong Jewish identity; she im- Word. But every function of ministry for faith education, though well- total catechetical education engages mediately responded, “Oh, from the can be an occasion for catechetical prepared catechists and religious every family, parish, and school/pro- rituals in my home.” Surely every education; like the family, the whole educators who are credible wit- gram to be a Christian community and Christian family can create or redis- life of a parish is its faith curriculum. nesses to what they teach are vital with a “catechetical consciousness.” cover—old Christian cultures had Parish as Community of Witness: to educating in faith; This means to ask of every aspect of plenty of them—sacred rituals for the A parish should reflect the Good ■ Not the catechumenal model alone, community life—every activity and home that will nurture the Christian News it preaches, be recognizable as though it is powerfully effective for effort, structure and arrangement, identity of its members. a community of faith, hope and love. initiating neophytes into the Chris- symbol and ritual—“what is this teach- Family as providing human welfare Members must constantly ask: “Does tian community and its values can ing?” and then to consciously craft the requires care for the spiritual, physi- the life of this parish—its worship, inspire good catechetical education; whole ethos to nurture Christian faith. cal, and emotional well-being of its shared prayer and spiritual nurture, ■ Not the lectionary alone can provide A Christian community must not limit own members, rippling outward to its community ethos, lifestyle and the scope and sequence for “the faith education to its ministry of the share responsibility for others and structures, its human services, out- whole Story” of Christian faith. Word but see and harness the educa- society. Family life must reflect love reach and social values, its preach- Though lectionary-based curricu- tional possibilities of all its functions. and compassion toward all, promoting ing, catechesis and sharing faith la can draw upon the symbiotic programs—does everything about us relationship between liturgy and bear credible witness to the way of catechesis and help to recenter Jesus?” To the extent that the answer the Bible for Catholic Christians, Instead of a narrow cognitivism, such informing in is “yes,” the parish will be effective it should be a supplement rather as educator in faith. than the mainstay curriculum. Christian faith must reach into the ‘deep heart’s Parish as Worshipping Community: Every parish must assemble as a Instead of any one program or core’ of people’s very being—into their ‘souls’— Christian people to worship God to- emphasis or approach, total catecheti- gether. Often forgotten, however, is cal education calls for a coalition of educating their heads, hearts, and hands. that this “public work” is likely the parish, family, and school or program, most educational function that a parish engaging all aspects of these com- performs. Nothing educates in faith— munities and their every member in or miseducates—as effectively as a sharing faith together toward lifelong What might such total catechetical justice within itself and the social val- parish’s liturgy. We should never forget conversion as disciples of Jesus for education mean in practice? ues of God’s reign in the world. If that the primary function of liturgy God’s reign in the world. This would children grow up and adults dwell is to worship God. To cite Vatican II, represent a paradigm shift beyond The Family as Catechetical Educator within a family that lives the values “the sacred liturgy is above all things “schooling didaction” to “community Besides the nuclear image of two of mercy and compassion, of justice the worship of the divine Majesty.” faith sharing.” parents with two children, “family” and peace, they are most likely to So, liturgy must not be used to cate- My proposal entails a major change must include extended and blended embrace the social responsibilities chize in a didactic way. On the other in consciousness for Christian persons families, single, double, and triple of Christian faith. hand, because it is so symbol-laden, and communities. For the person, the parent families; in fact, any bonded Family as a community of Word calls the liturgy contains “abundant instruc- key shift is to see oneself as an educa- network of domestic life can function members to share their faith around tion for the faithful.” Referring to all tor in faith, ever both learner and as a family for faith education. The scripture and tradition, among them- the sacraments, the Council said that teacher of the way of Jesus. It calls for Second Vatican Council reclaimed selves and in the broader community. “Because they are signs they also in- what the General Directory for Catechesis an ancient image of the family as While participating in the formal struct. They not only presuppose faith, (GDC) calls “permanent catechesis” “the domestic church.” programs of a parish, every Christian but by words and objects they also as both sharer and receiver of Chris- Family as Witness requires that the should be “home-schooled” in their nourish, strengthen, and express it.” tian faith, ever catechist and catechized. whole life of the home be suffused faith. Parishes must help parents— For the Council, then, a parish edu- On that hillside in Galilee when the with the values and perspectives of with resources, training, suggestions, cates well by caring for the quality of Risen Christ gave the great commis- Christian faith. The members must support, encouragement, expecta- its liturgy. sion to “Go, make disciples of all na- constantly review the family’s environ- tion—to integrate God’s word into Parish as Community of Human tions” (Mt. 28:19), he addressed all ment and atmosphere, lifestyle and the conversations of family life. In my Welfare: Living the way of Jesus de- there present. Two thousand years priorities, relationships and gender own childhood, I recall how much mands the works of justice and com- later, the GDC states that catechesis roles, language patterns and conver- God-talk suffused daily talk; phrases passion, of reconciliation and peace. is “an educational activity which arises sations, work and recreation—every like “with God’s help,” “God will- Every parish must be a community from the particular responsibility of aspect—to monitor how well it reflects ing,” “God is good,” and so on, were that cares for human welfare—spiri- every member of the community” the convictions and commitments of woven into our everyday speech. tual and physical, personal and social. (#220). By baptism, all Christians are Christian faith. Everything about the They can still be so in any home. It should offer people the inspiration

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and organization, the support and the values of a Christian community— candles, and so on. reach into the “deep heart’s core” persuasion that prompts them to respect and reverence for every person, Program or School as Community of of people’s very being—into their carry on this aspect of God’s saving hospitality and welcome toward all, Welfare: Here I simply make the point “souls”—educating their heads, hearts, work in the world. and living witness to faith, hope and that the Thanksgiving baskets or vis- and hands. Instead of unreflective in- Parish as Community of Word: love. Years ago, John Dewey argued its to the local rest home or serving doctrination, catechetical education Every parish must give its people that schools should reflect the values at a soup kitchen are not an add on should engage people’s reason, mem- ready access to the Word of God that of a democratic society—if they intend to the formal curriculum but integral ory, and imagination to probe and comes through the Hebrew Scriptures, to educate people for democracy. Sure- to it. In fact, throughout US Catholic question, to see for themselves what through the New Testament, and ly we can say as much of a Christian education, in both parishes and schools, the Christian Story means for and through Christian Tradition over school or parish program, that it “service programs” have come to be invites from their lives. time. The parish achieves this most should be suffused with the values recognized as powerfully effective in To conclude, we indeed live in eminently through its preaching and commitments of Christian faith faith education. I would highlight that different times and the challenges and formal programs of catechetical since the intent is to educate people such social praxis by students should facing catechetical education seem education. therein. And formal catechetical ed- be subsumed into the formal curricu- more daunting than those encoun- ucation should encourage participants lum, giving students opportunity to tered before us. Postmodern culture School or Program as to be active in their local parish, nur- name and reflect on their experiences. place new exigencies on families, Catechetical Educator turing their ecclesial identity. School or Program as ministry of parishes, schools and formal programs, By “school” here I include any church- School or Program as Communities the Word: This is their most obvious making catechetical education all the sponsored school that educates in of Worship: I’m not suggesting that purpose—to inform people in their more demanding. There is no simple Christian faith. By “program” I mean the Catholic school or catechetical faith. Content-wise, formal catecheti- solution to this. Instead, it will require any formal process of catechetical program replace the parish in its cal education should teach people the a coalition of efforts by the whole education, e.g., the graded parish cur- ministry of worship. Yet, opportuni- spiritual wisdom of Christian faith, family, parish, and school/program. riculum for children and adolescents, ties for shared prayer and worship, thoroughly grounding them in “the It will take total catechetical education, intergenerational and family-centered for spiritual experiences like retreats whole Christian Story,” in its scrip- with all Christian persons and com- programs, all efforts at adult religious and discernment should be integral tures and traditions, its creeds of munities called to a catechetical con- education, RCIA, youth ministry, faith- to the curriculum of every school or belief, codes of ethic, and ways of wor- sciousness that permeates their whole sharing groups, base communities, and program. And the very pedagogy of ship. Process-wise, teaching should way of being in the world, ever teach- so on. So, “school” and “program” a class or gathering can include mo- engage participants as active learners, ing and learning together for lived epitomize the Church’s intentional ef- ments of prayer and contemplation, encouraging them to think for them- Christian faith. forts to provide a formal curriculum of ritual and celebration—within the selves, to understand their faith, to of faith education. The point I em- teaching/learning dynamic. I know a make it their own, and choose to live Thomas H. Groome is Professor of phasize, however, is not to approach parish program which designates its it. The intent of such informing is to Theology and Religious Education at such catechesis solely as a ministry grade level gatherings as “Christian enable people to integrate their lives Boston College. He is the author of of the Word but to integrate the communities” instead of “classes.” and their faith as “living faith.” This What Makes Us Catholic: Eight other functions of ministry into its Each one chooses an inspiring name suggests a pedagogy whose dynamics Gifts for Life (HarperCollins, 2002). curriculum as well. for itself, and has its own rituals for enable people to bring their lives to School or Program as Communities of praying together and celebrating the their faith and their faith to their lives. Reprinted with the author’s permission. This Witness: The whole environment of liturgical year—Advent wreaths, Instead of a narrow cognitivism, essay is a shorter version of a paper Groome the school or program should reflect Christmas plays, Lenten fasts, Easter such informing in Christian faith must published in 2002 in the journal Concilium.

munity; and apostolic and missionary witness.[9] Teaching the Fullness 7 “Catechesis is intimately bound up with the whole of the Church’s life. Not only her geographical extension of Christian Life and numerical increase, but even more her inner growth and correspondence with God’s plan depend essentially on An excerpt from the Catechism of the Roman Catholic Church catechesis.”[10] 8 Periods of renewal in the Church are also intense moments of catechesis. In the great era of the Fathers of the From sections II, III and IV of Prologue, them in this life, thus building up the with them, catechesis is built on a Church, saintly bishops devoted an which gives an overview of the purpose body of Christ.[7] certain number of elements of the important part of their ministry to and structure of the Catechism. 5 “Catechesis is an education in the Church’s pastoral mission which have catechesis. St. Cyril of Jerusalem and faith of children, young people and a catechetical aspect, that prepare for St. John Chrysostom, St. Ambrose II. Handing on the Faith: Catechesis adults which includes especially the catechesis, or spring from it. They and St. Augustine, and many other 4 Quite early on, the name catechesis teaching of Christian doctrine im- are: the initial proclamation of the Fathers wrote catechetical works that was given to the totality of the Church’s parted, generally speaking, in an Gospel or missionary preaching to remain models for us.[11] efforts to make disciples, to help men organic and systematic way, with a arouse faith; examination of the rea- 9 “The ministry of catechesis draws believe that Jesus is the Son of God so view to initiating the hearers into sons for belief; experience of Christian ever fresh energy from the councils. that believing they might have life in the fullness of Christian life.”[8] living; celebration of the sacraments; The Council of Trent is a notewor- his name, and to educate and instruct 6 While not being formally identified integration into the ecclesial com- thy example of this. It gave catech-

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esis priority in its constitutions and Churches.”[14] He set in motion catechists. It will also be useful read- Creator; his Son Jesus Christ, our decrees. It lies at the origin of the everything needed to carry out the ing for all other Christian faithful. Lord and Saviour; and the Holy Spir- Roman Catechism, which is also known Synod Fathers’ wish. it, the Sanctifier, in the Holy Church by the name of that council and which IV. Structure of the Catechism (Section Two). is a work of the first rank as a summa- III. The Aim and Intended Readership 13 The plan of this catechism is in- 15 Part Two: The Sacraments of ry of Christian teaching.” [12] The 11 This catechism aims at presenting spired by the great tradition of cate- Faith. The second part of the Cate- Council of Trent initiated a remark- an organic synthesis of the essential chisms which build catechesis on four chism explains how God’s salvation, able organization of the Church’s cate- and fundamental contents of Catholic pillars: the baptismal profession of accomplished once for all through chesis. Thanks to the work of holy doctrine, as regards both faith and mor- faith (the Creed), the sacraments of Christ Jesus and the Holy Spirit, is bishops and theologians such as St. als, in the light of the Second Vatican faith, the life of faith (the Command- made present in the sacred actions Peter Canisius, St. Charles Borromeo, Council and the whole of the Church’s ments), and the prayer of the believer of the Church’s liturgy (Section One), St. Turibius of Mongrovejo or St. Tradition. Its principal sources are the (the Lord’s Prayer). especially in the seven sacraments Robert Bellarmine, it occasioned the Sacred Scriptures, the Fathers of the 14 Part One: The Profession of Faith. (Section Two). publication of numerous catechisms. 16 Part Three: The Life of Faith. 10 It is therefore no surprise that The third part of the Catechism deals catechesis in the Church has again with the final end of man created in attracted attention in the wake of the The Church’s inner growth and correspondence the image of God: beatitude, and the Second Vatican Council, which Pope ways of reaching it—through right Paul VI considered the great cate- with God’s plan depend essentially on catechesis. conduct freely chosen, with the help chism of modern times. The General of God’s law and grace (Section One), Catechetical Directory (1971), the and through conduct that fulfils the sessions of the Synod of Bishops de- twofold commandment of charity, voted to evangelization (1974) and Church, the liturgy, and the Church’s Those who belong to Christ through specified in God’s Ten Command- catechesis (1977), the apostolic Magisterium. It is intended to serve faith and Baptism must confess their ments (Section Two). exhortations Evangelii nuntiandi “as a point of reference for the cate- baptismal faith before men.[16] First, 17 Part Four: Prayer in the Life of (1975) and Catechesi tradendae chisms or compendia that are com- therefore, the Catechism expounds Faith. The last part of the Catechism (1979), attest to this. The Extraordi- posed in the various countries.”[15] revelation, by which God addresses deals with the meaning and impor- nary Synod of Bishops in 1985 asked 12 This work is intended primarily and gives himself to man, and the tance of prayer in the life of believers “that a catechism or compendium of for those responsible for catechesis: faith by which man responds to God (Section One). It concludes with a all Catholic doctrine regarding both first of all the bishops, as teachers of (Section One). The profession of brief commentary on the seven peti- faith and morals be composed.”[13] the faith and pastors of the Church. faith summarizes the gifts that God tions of the Lord’s Prayer (Section The Holy Father, Pope John Paul II, It is offered to them as an instrument gives man: as the Author of all that Two), for indeed we find in these the made the Synod’s wish his own, ac- in fulfilling their responsibility of is good; as Redeemer; and as Sancti- sum of all the good things which we knowledging that “this desire wholly teaching the People of God. Through fier. It develops these in the three must hope for, and which our heaven- corresponds to a real need of the the bishops, it is addressed to redac- chapters on our baptismal faith in the ly Father wants to grant us. universal Church and of the particular tors of catechisms, to priests, and to one God: the almighty Father, the

What was the Baltimore Catechism?

by paul boudreau used by clergy to instruct the faithful. In 1884, the bishops of the United States, gathered in Baltimore, decided to ou want to know why God made me? Sometimes I wonder myself. publish an English version for use by American schoolchildren. The first Balti- But I can give you the absolutely correct answer without even look- more Catechism, published in 1891, contained 100 questions. A larger edition, Y ing it up. No. 2, held 421 questions, and a still larger version, No. 3, had 1,274 questions Here goes: God made me to know him, to love him and to serve him in plus prayers. No. 4, the whopper, included lengthy “explanations” for teach- this world, and to be happy with him forever in the next. I am able to make ers. It was the No. 2 that was pressed into my hands in 1953 by Sister Faleeta that statement with the utmost certainty because it is indelibly burned into with the implied threat of fish lips if I didn’t learn all 421 items by heart. my memory, stored in a learned-by-heart hot file on my cerebral desktop along After Vatican II, the old catechism fell out of favor. Then a gathering of with such indispensable items as my name, date of birth, and PIN number. It’s bishops in Rome proposed a new catechism. That became a reality in 1994, there because Sister Faleeta, my grade-school catechism teacher, put it there. when Pope John Paul II introduced the Catechism of the Catholic Church. Like It’s the answer to question number 6 in the Baltimore Catechism. the catechism of Trent, it was designed as a reference book to be used when If you grew up Catholic in America during the middle of the last century as preparing teaching texts for adults and children. But it doesn’t fit in your I did, you probably know it, too—especially if you had Sister Faleeta, who pocket like the Baltimore Catechism. would squeeze your face into fish lips if you didn’t get the answer right. Cath- However, old No. 2 lives on. Paragraph No. 1—one!—of the new catechism olic kids in my neighborhood often wore the imprint of her fingers on their says that God calls us “to seek Him, to know Him, to love Him” just like cheeks as a kind of catechetical stigmata attesting to their familiarity with the He did in question six of the little green book. Sister Faleeta must be thrilled. little green book they carried in their pockets. The Baltimore Catechism was indirectly a product of the Council of Trent, Paul Boudreau is a priest of the Diocese of Norwich and writer of the “This Sunday’s the 16th-century version of Vatican II. To counter the Protestant Reforma- Scripture” feature from Twenty-Third Publications. tion, Trent published a manual of Catholic teaching called the Roman Cate- chism. Written in Latin (the word catechismus meant “oral teaching”), it was Reprinted with permission from U.S. Catholic, February 2003. Copyright by U.S. Catholic.

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But if you ask, “Can you volunteer to teach three sessions on a particu- Believing and Belonging lar topic?” they’ll say, “Of course I can.” The other key is to be clear about what is expected, giving the Responding to the spiritual needs of youth requires adult volunteers job descriptions and timelines. flexibility and compassion Moving youth from being believers to being belongers is one component of youth ministry. Getting them to behave as Christians is another. Here by richard a. kauffman McCarty believes this generation settings in which youth can relate to too, adult mentors are important as of American youth may well be one adults. He talks not about “youth outh culture in the U.S. of the most spiritual ever, but they groups,” but about “youth group- is being reinvented every tend to be “believers,” not “belong- ings”—small faith communities in three years, according to ers.” They are interested in spirituality the larger faith community which Moving youth from Robert J. McCarty. Keep- and issues of faith, but are indifferent bring adult mentors and small groups ing up with youth culture toward institutionalized religion. “The of youth together around common being believers to Yis like mapping territory that is con- challenge for the Church is, what is interests, or involve them in service stantly changing, he says. it that we can do communally that projects together or engage them in being belongers is A Catholic with an evangelical zeal responds to the spiritual hungers of the life of the larger parish, not just for youth ministry, McCarty has ob- young people?” in activities that isolate youth from one of the major tasks served the shifting youth territory McCarty believes that kids in a the rest of the Church. for a long time. He’s been in Catholic virtual age are looking for companion- “When somebody says, ‘How many of youth ministry. youth ministry for 30 years, 14 of them ship and connection. As documented kids are involved in your youth pro- in the Archdiocese of Baltimore, and by Patricia Hersch in A Tribe Apart, gram?’ my only good answer is, ‘All the last six with the National Feder- many youth are living in environments of them; you just never see all of them models of Christian discipleship. “It’s ation for Catholic Youth Ministry, where adults are largely absent. As a at one time.’” not enough to say to a kid, ‘You need where he is the executive director. result, they create their own value McCarty admits that this approach to be a follower of Jesus,’ unless you In that capacity, he consults with and social systems. “This has tremen- requires more adult volunteers. The can say, ‘Here’s what it looks like, and youth directors and Catholic schools dous implication for youth ministry. key is to involve more adults who each here’s how disciples act,’ and then throughout the country, and serves How do you connect kids to healthy, do less. If you ask an adult to be in- ground that in scripture. You have to as an adviser to the U.S. Conference caring adults?” asks McCarty. volved with youth every Sunday night help the kids develop the skill to live of Catholic Bishops. His answer is to create small-group for a year, they’re inclined to say no. out discipleship.” Skill-building in

Contributing Publications

America, the national Catholic week- National Catholic Reporter is an inde- apply it to the challenges of contempo- only the greatest names in Catholic ly magazine, has been published since pendent newsweekly that is frequently rary life. We embrace a positive vision theology, but also exciting new voices 1909 by Jesuits in the United States the first to report on serious issues im- of Catholicism today. For information from every part of the world. To sub- for thinking Catholics and those who portant to thinking Catholics and a place or to subscribe, call 800-328-6515, or scribe, visit www.Concilium.org want to know what Catholics are to find open, honest and ongoing dis- visit www.uscatholic.org. thinking. During 2003, it published cussion of those issues. Founded in OTHER PUBLICATIONS. The numerous articles, analyses and edi- 1964, NCR features fearless, balanced Harvard Divinity Bulletin is published Pilot, first published in 1829, is torials on the aftermath of the sexual writing on topics including spirituality, three times a year by Harvard Divinity America’s oldest Catholic newspaper. abuse crisis. America is online at human rights, living the Catholic faith, School. It is composed of faculty and It is the weekly archdiocesan news- www.americamagazine.org. Subscribe social justice, and liturgical develop- alumni/ae news; articles on current is- paper of the Archdiocese of Boston. via the Web site or call 800-627-9533. ments. It is published by the National sues in theological education and the Western Catholic Reporter, which Catholic Reporter Publishing Company. study of religion, especially how religion serves Catholics in Western Canada, The Christian Century is a biweek- To subscribe, visit www.ncronline.org. affects contemporary culture and poli- is published weekly in Edmonton, ly ecumenical journal of news and tics; book and arts reviews; interviews Alberta, and is Canada’s largest reli- theological reflection. It reports on U.S. Catholic, a monthly magazine and essays. To view issues online or gious weekly. Eucharistic Ministries developments in the Church and published in Chicago by the Claretian to order a free subscription, go to is a monthly publication of articles on the moral and religious issues of Missionaries, believes that it makes a www.hds.harvard.edu/news/bulletin. and practical resources for the contemporary life. Each issue con- difference whether or not you are Cath- spiritual and ministerial growth of tains news, commentary, editorials, olic and that Catholicism is a spiritual Concilium is a world-wide journal of Catholic eucharistic ministers in book and film reviews, and reflections path that helps us live better and richer theology that exists to promote theolog- the United States. It is published on scripture. For subscriptions, call lives. We invite readers to explore the ical discussion in the spirit of Vatican II. by the National Catholic Reporter 800-208-4097. wisdom of our faith tradition and to Its editors and essayists encompass not Publishing Company.

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discipleship is crucial—learning how to pray or how to worship corporately, for instance. Teens on the Spiritual Edge McCarty thinks adult mentors also need to challenge simplistic views of faith. Some kids think that if they have Pressured on many sides, adolescents display spiritual yearning faith in God, bad things won’t happen to them or those they love. They need to know that faith won’t keep people from dying or getting sick or keep by d. michael lindsay to their own orthodox beliefs. They statistic tumbles after high school with relationships from breaking up. are persuaded that faith is an impor- 35 percent of adults between the ages So there is a cognitive dimension he current cohort of tant component in their lives, and of 18 and 29 reporting attendance to faith. Youth need to learn how to American teenagers be- many of them want to deepen their within the past week. It then climbs use scripture, and they need to be tween the ages of 13 and religious understanding. The chal- steadily with age: 40 percent for ages taught to think theologically and criti- 17 is lonely, spiritually lenge for churches is to help channel 30-49; 45 percent, ages 50-64; and cally. McCarty wonders how many hungry and intensely aware teenagers’ free-floating, often vague 56 percent among adults over 65. Catholic kids could make a judgment Tof the threat of violence. That’s the interest in spirituality into sincere The strongest showing of youth about the war in Iraq. “Does it fit the profile that emerges from a recent religious conviction that grounds a church attendance occurs among criteria of a just war?” he asks, draw- Gallup Youth Survey. life of faith. American Protestants; three in five ing on the classical Catholic means Young people fear for their safety The Gallup survey showed that of them report attending within the for discernment about war. Making at school more than ever, despite dra- 92 percent of teens consider their past week. Also, young people endorse moral decisions is a faith skill, says matic increases in security measures. religious beliefs important to them. the idea that parents and their children McCarty. Even learning how to for- Nearly one in two (48 percent) teens A third say faith is the most important should attend church together. Only give is a faith skill that can be learned. say they have had bomb threats in influence in their lives. That number 27 percent of the teen population ex- McCarty envisions youth ministry their own school since the 1999 Col- goes up to 52 percent for African- pressed reluctance to have parents and happening in four venues. One is tra- umbine school shootings in Colorado. American teens. Close to four in ten teens in worship services together. ditional youth programs. Another is Close to one in four (23 percent) say say they pray alone frequently (42 per- Even more teens report being part involvement in the life of the parish as they are fearful of going to school be- cent) and read the Bible at least week- of a church youth group. Sixty-five a whole. (He sees some kids involved cause of school violence. Black students ly (36 percent). percent of teenagers today say they at the parish level who never show up have been involved in a youth group for youth programs, and he thinks at some point, and of those, close to that is just fine.) The third venue is half (46 percent) are still involved. family programs—retreats for fami- When Gallup asks teens why they lies, for example, where parents and The spiritual hunger among teens is remarkable. became involved, the answers reveal youth interact with each other in in- a surprising degree of depth. The top formal settings. Youth ministry also Teenagers express a burgeoning interest in response (82 percent) is that they want involves ministries to the parents of to learn more about faith. Seventy-three teenagers. His own parish conducted learning about other faith traditions, yet most percent got involved because of paren- a three-session seminar for parents tal encouragement. Over seven in of teenagers on how to survive the remain faithful to their own orthodox beliefs. ten (71 percent) say they wanted a teenage years and how to communi- place to talk about what’s important cate with teens. Simultaneously, they to them, and nearly two in three (65 held a seminar for teens on how to percent) say they became involved survive their parents. are twice as likely as white students to Teens report a higher or compara- because of a friend’s invitation. The final venue is civic and service report that they fear for their physical ble degree of Christian orthodoxy and Although the American religious activities. Youth, says McCarty, are safety (26 percent versus 13 percent). confidence in the Church when com- scene is slowly becoming more plu- interested in social ministry. “Teen- Also, teenagers today express feel- pared to their parents or other adults. ralistic and diverse, the number of agers right now have the highest rate ing pressured and lonely. Among high Ninety-five percent express belief in non-Christian teens in this country of volunteering of any age group in school leaders, these feelings can be God, and 67 percent have confidence remains relatively small. In fact, Amer- our society. Part of it is due to some intense. A Gallup study of student lead- in organized religion. Over half (55 ican young people are more likely to schools making service hours manda- ers in the nationally recognized Hugh percent) call themselves “religious,” have no church preference than they tory, but I’m finding, across the board, O’Brian Youth Leadership seminar with an additional 39 percent refer- are to prefer Mormonism, Judaism or that kids are doing service way beyond found them three times more likely ring to themselves as “spiritual but Islam. While 9 percent of teens state what they’re required to be doing, than other teens to express feelings of not religious.” that they have no religious preference, because they want to do it.” They’re loneliness. In addition, while 30 per- American teenagers today more only a slim number assert that they interested in the common good and cent of the general teenage population closely resemble their grandparents are either atheist or agnostic. idealistic about making a difference. feels “pressured,” over half (55 per- in church attendance. On average, the Perhaps most pronounced about cent) of student leaders claim the same. Gallup Youth Survey documents teen the religious lives of American teens Richard A. Kauffman is an associate edi- The spiritual hunger among teens church attendance that is 10 percent- is their spiritual curiosity. Over half tor of The Christian Century. is remarkable. Millions of teens attend age points higher than the national of them want to learn more about church and youth groups regularly. figures for all adults. In a recent study, Roman Catholicism (54 percent) and Reprinted with permission from the October 4, Teenagers express a burgeoning in- 50 percent of American teens 13-17 Protestantism (52 percent). A higher 2003 issue of The Christian Century. Copyright terest in learning about other faith report attending a local faith commu- proportion of Protestant teens want to 2003 by the Christian Century Foundation. traditions, yet most remain faithful nity within the past seven days. The learn about Roman Catholicism than

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Sex Education: If Not You, Who?

Parents should not let popular culture do the talking on sex

by kevin and marilyn ryan A good friend of ours in Chicago, there are the myriad young people Ideally, dads should talk to sons and an outstanding father of five, was re- who grumble that their parents never moms should talk to daughters. But ave you talked to your cently asked by his 13-year-old son, mentioned anything about the “facts that is only the ideal. The important kids about sex lately? “Dad, did you ever do drugs?” He of life.” Clearly, parental silence is a thing is to open the door and step in. —or ever? We know. quickly answered, “Son, I’m not going major sin of omission. Luckily, there is a wonderful book, It’s hard enough to to answer questions like that. That’s Be assured that while we are being recently updated and revised, written talk to them about why we have confession. You should silent about sex, other “teachers” are by a Catholic psychologist, Tom Htheir hair or their homework, let alone know, though, that like the rest of not. Our teenagers and younger chil- Lickona, his wife, Judy, and William get into the tar baby of human sexu- us, your dad is a sinner, but I work dren exist in a sex-saturated world, Boudreau, M.D., which can be a fine ality. Where do you start? When do every day to please Christ and so with one sitcom after another preach- resource for parents and their children. you start? And anyway, who are we should you.” ing the glories of recreational sex. The Sex, Love & You: Making the Right to take on this topic? Maybe we have Or maybe we kept to the sexual tougher TV crime shows play on our Decision is published by Ave Maria made our share of mistakes. We’ve rules, but are still enormously uncom- natural fascination with sex, weekly Press. This short, little gem is highly sinned ourselves and violated our own fortable talking about sex. Our expe- outdoing one another with a menu of readable and sells for $10.95. consciences and the Church’s teach- rience is so limited. We don’t have gang rapes, group sex and perversions When the book was first released, ings. We had premarital sex. We have the vocabulary to discuss topics like yet to be named. What was called “jig- Tom Lickona sent us a copy. Our then been adulterers. We used birth control sexually transmitted diseases (STDs), gle television” when it made its debut 15-year-old son saw it in our room. or had an abortion. Our kids start ask- AIDS or the gay lifestyle with our ing us what we did and why. children. We don’t know what they know or don’t know. It is such a pri- vate matter. And the world has changed so since we were their age. When was the last time you or any Teens Once upon a time, as teenagers, our friends and we were focused laser- of your children heard a sermon on Continued from page 8 like on the question, “How far can you go?” The answer was readily given by the Church’s position on premarital sex? Roman Catholic teens want to learn parish priests and religious educators. about Protestantism. Even more in- Their answers (rarely the ones we were Perhaps the current crisis in the Church triguing is the finding that the third hoping to hear) were the stuff of some most popular faith tradition American of the most intense discussions of my will shake the clergy out of their comfortable, teens express a desire to learn about youth. But the point is, there were is Native American spirituality (44 answers. Again, not always the ones ‘non-judgmental’ stance. percent). we wanted, but they were clear and Recognizing the culture of violence authoritative. Contrast that with today. in which they live, over half (53 per- When was the last time you or any cent) of teens say “violence on TV of your children heard a sermon on and in movies sends the wrong mes- the Church’s position on premarital in the 1980s, is now standard fare from That weekend, he had four boys from sage to young people.” One in three sex or masturbation or even abortion? CNN’s fashion show with strutting school for an overnight. At two in the teens (33 percent) says they watched a Perhaps the current crisis in the models to beer commercials with bux- morning, we heard an argument going “particularly violent TV program in Church will shake the clergy out of om mud-wrestlers. Much of talk radio on. Investigating, we found five hulk- the past month.” A similar proportion their comfortable, “non-judgmental” has become a sexual sewer. Then, ing teenagers hunched over Sex, Love saw a strongly violent movie as well. stance. there are the sex education curriculums and You in heated discussion. They Male teens report being exposed to Let’s face it, though. It is not exact- of our public schools. But more about reported that they had been at it for more violence, but they are less con- ly comfortable to be whining and com- them on another day. three hours. Is there any doubt that cerned about it than female teens. plaining about the current sexual scene. We, the parents, cannot remain they are interested in the topic? It’s reactionary. Worse, it’s not “cool.” silent and let “the culture” do all the So, start. If we learn how to talk to D. Michael Lindsay is a consultant for Unavoidably, though, sexuality is per- teaching. We have to start the con- them about sex, their hair and home- religion and culture to the George H. haps the most central and vital issue versation and then keep it going. If work will be a piece of cake. Gallup International Institute. He co- confronting a young person. How they we are not in the habit of talking to wrote two books on faith and culture live out their sexual lives is of funda- our children about sex and human Kevin and Marilyn Ryan edited Why I with George Gallup. mental importance to their future hap- love, now is the time to start. It will Am Still a Catholic (Riverhead Books, piness and their spiritual well being. probably be awkward. There may be 1998) and live in Chestnut Hill, MA. Reprinted with permission from the October 4, Those are rather high stakes. Still, we false starts and embarrassment on both 2003 issue of The Christian Century. Copyright hear parents say, “They don’t want me sides. Be assured, however, there will Reprinted with permission from the March 21, 2003 by the Christian Century Foundation. to talk to them about sex.” In contrast, be interest. 2003 issue of The Pilot. Copyright The Pilot 2003.

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Preaching to Of Myths, Post-Pubescent Pagans Mermaids and Girls Lower your expectations but don’t give up Some thoughts on nurturing the spirituality

by william j. o’malley Many hate religious education. of adolescent Catholic girls Studies by Harvard’s Lawrence ’ve taught Christian apologetics Kohlberg show adolescents simply to senior boys for 41 years. can’t comprehend what might moti- IWhat works is an intelligent vate celibacy or martyrdom. The by janet clausen and By examining The Little Mermaid challenge to the firmly held but best one can hope for in them is an marilyn kielbasa under the microscope of media liter- misguided truisms of the young. internalized sense of law and order acy, we can open the eyes of girls to Tr ying to sell the self-surrender and a comprehension of reciproci- NCE UPON A the power and negative influence of of the cross to an audience brain- ty: If I know the agony of hunger, TIME....” With these cultural myths. They come to under- washed since infancy to self-absorp- loneliness, pain, what’s inside that words, the power of stand that as they are bombarded with tion is like trying to sell the idea bag lady? If we achieve that, we’re story comes alive for messages promoting beauty over brains of Israel to an al-Qaeda platoon. doing just fine. children whose imagina- and feminine wile over authentic So how do you approach the Otions are the doorway to identity and self-esteem, they are actually being impossible: turning dyed-to-the- meaning in life. Whether read aloud encouraged to give up their voices. So how do you marrow, good-hearted pagans into or viewed on the wide screen of Dis- Multiple studies, from Carol Gilligan’s turn dyed-in-the-wool, soldiers of Christ? ney’s media kingdom, the myths of In A Different Voice to the Girl Scouts First, lower your expectations. childhood can be a healthy aspect of of America’s report, Girls Speak Out, good-hearted pagans Jesus himself wasn’t too successful development. On the other hand, these have confirmed that the myth of the selling the same message to his myths can be problematic—especially mermaid is a reality today. The Girl into soldiers first students. He taught with sto- if you’re a girl. Scout study revealed that girls as of Christ? ries whose message was inescapable. Of all the fairy tales popular with young as eight have taken its mes- We don’t. today’s generation of girls and young sages to heart. Consider these state- Second, they are cunning in women, few are as beloved as The ments from girls who are in third Even the best have almost impreg- their arguments and yet simple- Little Mermaid. Based on the Hans and fourth grades: nable certitudes, like: Money, fame, minded in the understanding of Christian Andersen tale but liberally sex and power guarantee happiness; those arguments. They think any revised by the Disney studios for an ■ The perfect girl is stylish, very You can feel innocent until you are adult who claims a fuller grasp of animated version, it is a classic exam- pretty and acts nice. Everybody proven guilty; Homosexuals choose the facts is arrogant. Many cherish ple of an age-old formula: maidens likes her. their sexuality; If she wants it as the certitude: My opinion’s as good without mothers who find meaning ■ Sometimes I feel ugly. I wonder much as you do, who’s getting hurt? as anyone else’s. in life only through a man. But the if I should use makeup. Despite years of Catholic educa- So in preaching, begin with epis- plot of this particular myth is a met- ■ Well, it’s like if you’re cute and tion, they don’t know what genuine temology: What validates opinions? aphor for the reality that today’s girls everything, people just like you Christianity entails. In the worst Only the objective facts. Whatever face in a culture that devalues their better. cases, it means being a sap. Moving my opinion, fire burns, rape de- experience, silences their voices and up, it means being “un-bad,” avoid- grades, cyanide is toxic. promotes loss of self in pursuit of “Being liked” is high on the priority ing sin, eluding Big Brother God. Give questionnaires, assign no- beauty, boys and being nice. list of girls, who evaluate their lives in In more gratifying cases, it means holds-barred reflections. Only Ariel is a strong-willed, 15-year-old terms of relationships. But a quick kindness, care for outcasts, service then can you anticipate their spe- mermaid with an inquisitive mind, a review of pop culture reveals that the projects. But that doesn’t reach even cious arguments. well-developed body and a beguiling price paid for popularity is great. Ad- the outskirts of Christianity. The Intelligent emergent-adults don’t voice. She falls in love with a human vertisers present images of young symbol encapsulating Christianity want to be coddled or indoctrinat- prince. Despite the admonitions of her women with bodies that are nearly is a crucifix, a corpse utterly drained ed. They want to be challenged. father and her bodyguards, she finds impossible to achieve. In recovery for in order to lift the unresponsive into We’ve known that since Socrates. her way to the cave of the ugly, evil an eating disorder, a high school junior hyper-aliveness, God-life muttering, But we forget. sea witch named Ursula. There Ursula from the South wrote, “I remember “Father, forgive. They don’t know tempts Ariel by suggesting that all she always thinking that other people, what they’re doing.” William J. O’Malley, S.J., the author needs to win the kiss of true love is especially guys, would look at me in Boys I’ve taught in Rochester, of many books, teaches theology and her “body language.” Declaring that a different way if I gained a single the Bronx, England and Australia English at Fordham Preparatory School, men don’t listen to women anyway, pound.” And a thousand miles away are not ready for that. Neither were New York City. and “it’s she who holds her tongue in the Midwest, an insightful 15-year- men or women at Georgetown and that gets her man,” Ursula persuades old remarked, “We are made to feel Boston College. Preach to an audi- Reprinted with permission from Eucharistic Ariel to strike a Faustian bargain with unimportant because of materialistic ence whose preconceptions you ig- Ministries, October 2003. Copyright 2003 her: relinquish her voice, give up her things. There is such a high demand nore, and you need no enemies. by NCR Publishing Company. family and change her body to get for the perfect look and face that an her man. inner self can be—and usually is—lost.”

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Magazine covers display headlines models of prophetic leadership, we say: er—in the longstanding tradition Nurturing the spirituality of adoles- about ways to get and keep boys, while Walk with us as we seek to follow the of women’s circles—to explore, cents is about nurturing their whole pop music lyrics often screech sexu- way of Jesus Christ.... We ask you to learn, dream and pray. being and inviting them to fullness alized messages that abstinence is a join us in a commitment to far-reach- ■ Educate girls in media literacy. of life. Nadia, a 16-year-old girl from liability and sexual activity a require- ing transformation of church and so- When girls are awakened to the the Midwest, expressed that fullness ment in the game of love. Television, ciety in non-violent ways.” messages and methods of the media, in this way: movies and other media reinforce the The next generation will walk this they are more likely to resist the sexploitation of girls and women, pro- path only if we meet them where they pressures and expectations they God is with her. moting values that often conflict with are. Paying attention to the world of face hundreds of times each day. God works for her. the wisdom of caring adults in their girls allows us to recognize how per- ■ Introduce girls to women’s spiritual- God fills her. lives. Eating disorders, depression vasive are the negative messages. Yet ity and theology. Girls will find God chooses her. and lower self-expectations and self- most girls are not even conscious of reasons to stay active in their faith God accepts her. esteem are symptomatic proof that their impact. A recent graduate of a communities if they see themselves God praises her. girls today buy into the myths of the Catholic women’s college reflected as part of the rich tradition of wom- God listens to her. culture as they sleepwalk through pu- on her experience: “For me, it wasn’t en who have heeded Jesus’ call God cries with her. berty into adulthood, much like Sleep- until college that I even began to to be prophetic witnesses to the God knows her. ing Beauty, who lies comatose waiting recognize, let alone understand, how good news. God loves her. for her prince to awaken her. much my behavior and attitudes as a ■ Empower girls to use their voice. teenager reflected cultural messages Encourage girls to challenge sys- We are her. The First Step: Awakening about how I should look, interact with tems that demean them or prevent A kiss from a prince is not the kind boys and feel about myself.” Until girls them from becoming the persons Janet Clausen and Marilyn Kielbasa are of awakening that empowers girls in become aware of these things, it is un- God created them to be. Give them the co-directors of the Voices Project, which the world today. But deconstructing likely that they will do anything but the necessary tools, and support focuses on the spirituality of adolescent girls. these fairy tale dreams can be. It is a drift along in a sea of expectations them in their efforts. They edited Listen for a Whisper: Pray- ■ Give expression to girls’ hopes, ers, Poems and Reflections by Girls dreams and prayers. Create age- (Saint Mary’s Press, 2001) from which the appropriate opportunities for per- prayer at the end of this article is taken. We can open the eyes of our girls to sonal sharing, shared prayer and evocative rituals that are based in Reprinted with permission from America, a uniquely feminine experience. September 24, 2001. Copyright 2001 by the power and negative influence of what America Press, Inc. our culture tells them about being a girl.

CHECK OUT THE CALENDAR OF EVENTS starting point for listening to and af- and images that are not their own. firming girls’ voices. Convincing girls AND ONLINE ARCHIVES OF that their favorite mermaid and other The Second Step: Taking Action feminine archetypes still exist in the When given the chance and the tools, THE CHURCH IN THE 21ST CENTURY culture is one antidote to the toxic girls are able to see through the cul- messages that endanger rather than ture. For the most part, they are will- empower girls. Critiquing the scene ing to examine the situations and eager where the voice and soul of Ariel are to work for change. They are ready to sucked out, girls articulate what they hear about the struggles and stories of observe and how this scene makes biblical women. They delight in dis- them feel. Then they consider what covering unknown saints and mystics choices they would make, if they were who challenged the status quo. And The Church in the 21st Century has a full lineup in the same situation. A high school they revel in learning about expanded sophomore from the East Coast re- images of God. A high school junior of the lectures, panel discussions and other events marked, “After watching Mermaid expressed well the impact such explo- when I was a little girl, I would try ration had on her own spirituality: at Boston College, and several alumni events around to blow my voice into a bottle. Little “I prayed to a feminine image of God. the country, this spring. Keep track of these, and view did I realize that as I got older, I was I envisioned Mother God, as well as doing the same thing.” my own mother, holding me. It was video and audio recordings of past events by visiting Adult women express their concerns so powerful.” about the next generation and desire Parents, educators and church lead- our Web site, www.bc.edu/church21. to pass on a faith that is vibrant, active ers can make a positive difference by and respectful of the feminine experi- addressing the unique needs and gifts ence. At Saint Mary’s College at Notre of girls. Here are five proven methods: Dame last year, 16 renowned women of faith wrote in their message of hope ■ Create girls’ groups. Whether in and courage, “The Madeleva Mani- schools, parishes, communities or festo”: “To young women looking for as scouts, girls need to come togeth-

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Rebuilding on Faith

Being admired for who she was turns a wayward girl back to community and God

by mary pence this was an odd choice, because at this she would traverse that painful dis- guileless way, “You are the only rea- time in my life I had no real faith in tance to find a place close to me. In son I come to class.” t the age of 15, I was a God. Like many teenagers, I was an- hindsight it is obvious that Caroline I stood there in awe, completely girl who made it diffi- gry, frustrated and cynical, but all of realized that her place was not with befuddled and not knowing how to cult for anyone—even this did not explain my lack of faith. her peers. Acceptance and hospitality reply. All at once I realized that what- myself—to love. My up- No, the main reason I had no faith were two things she rarely found ever slight attention I had offered her bringing has been a tur- in God was that I had no faith in my- among people her own age. Like an she interpreted not as attention, but Abulent ride. There were struggles with self. I was alienated from my family, injured bird, she was used to seeking as affection. Though utterly clueless, anorexia, friends poorly chosen and my school, my future and my God. cover under the wings of people older and without in any way intending it my parents’ divorce. The only posi- So in this sixth-grade Sunday school than she was. I am sure that one of to happen, I had made her world a tive thing about me was something class I performed by rote. I figured the things that brought Caroline next happier place. I had received compli- that I did not earn. I was blessed with that as long as I took attendance and to me was the simple fact that I was ments before. I had received encour- a certain look that others found at- sat quietly for two hours a week, I was older. agement before. But never had any tractive, and in the absence of any meeting the minimum for my required I wish I could tell you that I went compliment or encouragement come other reason to feel good about my- service hours. And I stuck to this out of my way to be kind to her, but to me in such a pure form. Caro- self, this one quality achieved pre- battle plan with little sense of per- in fact I treated her with the same line’s words were completely unal- eminence. Most viewed me as just sonal investment and no sense of casual disregard I had for everyone loyed by flattery or ulterior motive. another pretty face, and that is exact- accomplishment. else in class. That equal treatment is She communicated to me with a ly how I viewed myself. I yearned to However, the plan failed when it precisely why she had affection for clarity that no one else could match. be accepted socially, and because of encountered a girl named Caroline me. And for her it was far better than Of all the people I knew, Caroline was my low self-esteem I allowed myself (not her real name). she was used to being treated. the only one ever to deliver a senti- to be manipulated. There are many people of low in- One morning the Sunday school ment that I knew came entirely from I defined myself solely by the com- telligence whose appearance does not teacher took more time than the hour the heart. She described the simple pany I kept, and I felt comfortable betray them. Caroline is not one of allowed. He ushered the children off truth as she knew it, and the power only with those who were as damaged these people. With a slack jaw, mis- to Mass and asked me to stay behind of her words are with me still. as I was. It did not take long for me shapen head and asymmetrical eyes, and put the room in order for the class Finally I had met someone who to become a person whom I disliked Caroline’s appearance announced the that was to follow. I began collecting admired me for qualities that I had and could never respect. The one fact that she was not “normal.” Com- Bibles and storing materials away. Then forgotten were mine. Appreciation person who had the power to change plications at birth had caused minor I noticed I was not alone. Caroline had from a mentally retarded girl became all this was a mildly retarded girl who brain damage, making it difficult for stayed behind. My first thought was to the magic that turned me away from possessed not one of the attributes that her to grow academically and socially tell her to leave and catch up with the my headlong rush to self-destruction. I desperately wanted to call my own. to the level of her peers. These dis- rest of the class. Instead I decided it Her esteem became a treasure that I I withdrew from my family, allowed abilities made her painfully shy, and would be less hassle to let her stick wanted to earn, and could not waste. myself to fail academically and sought her one objective in class was to blend around and then follow me when I I also realized that Caroline and I the friendship of people with ulterior in and draw as little attention to her- walked to the chapel. were more similar than different, and motives. Along the way I acquired a self as possible. She joined enthusiastically in the perhaps the two of us were joined as self-destructive eating disorder, not so Given her disposition, it seemed small chore I had to perform. Caro- two people seldom are. Each of us much to stay thin, but for the feeling particularly unfortunate that every line made the collection of Bibles and suffered from the same demons of that I could control at least one aspect Sunday she came to class late. Week the straightening of chairs seem like poor self-esteem and a genuine hunger of my life. On a good day I would after week, Caroline would show up an honor conferred by God himself. for good company, and both of us wonder if my life would ever add up 10 minutes after class started. She Every seatback was perpendicular to were accepted or rejected for reasons to anything; on a bad day I had no would turn the knob to the classroom every table, the materials were stacked that had everything to do with our doubts at all. My stupefying actions door with painful slowness, open the with neat precision, and every stray appearance and nothing to do with became routine—so routine that I door just wide enough to accommo- piece of litter was delivered to the our hearts. I am convinced the two began to settle into my role as “the date her slender form and then would wastebasket. The last chore brought of us were a channel of God’s grace family failure.” Deep down I felt that quickly step across the room, never us to the same shelf, where we were to each other. everyone who was supposed to love raising her eyes to meet the disap- putting Bibles that had been left be- That was three years ago. I am still me had failed me. So instead of using proving stares of every other member hind. Once the Bibles were properly teaching Sunday school and looking their disapproval as motivation to of the class. I sat far from the door, shelved, Caroline looked up at me for one more Caroline to call my own. improve myself, I actually began to yet each time she entered she would with an expression of wonderful revel in it. pass by vacant seats to find the one satisfaction. Her sense of grateful ac- Mary Pence is a student at St. Mary-of- My Catholic high school had estab- empty chair that was closest to me. complishment was delightfully conta- the-Woods College in Indiana. lished a quota for time to be spent each For her, that passage from door to gious. We stood there in silence for year in service of others. To meet this seat was a horrific distance. a long moment, sharing only a smile. Reprinted with permission from America, quota, I became a Sunday school teach- It is evidence of how self-involved Finally she looked up at me and said March 25, 2002. Copyright 2002 by America ing assistant at a local parish. Perhaps I was that I never asked myself why in the most unpremeditated and Press, Inc.

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said they speak mostly English at home Young Adult Catholics: (another 24 percent use both languages equally). These Latinos are above av- erage in education and economic level. Conservative? Alienated? Suspicious? Not all Catholics are confirmed during adolescence. The best estimates are that in the 1980’s, 60 to 70 percent of non-Latinos and 30 to 40 percent of Catholic young adults are skeptical—but not Latinos were confirmed. Thus our sam- ple is not representative of all young leaving Catholicism in any great numbers adult Catholics. Certainly the ones who were confirmed as adolescents have a history of relatively more reli- by mary johnson, dean r. ments in his 1998 book Virtual Faith. we calculated that as of 1980 (near the gious education and more Catholic in- hoge, william dinges, and He says that “X-ers challenge religious midpoint of the confirmation years), fluence in the home. Thus our sample juan l. gonzales, jr. institutions in general” and “specifical- 3 percent of all U.S. Catholics were is somewhat more involved in Church ly assault the Catholic Church.” “Gen- African Americans and 2 percent were life today than is the case of all young e would be hard eration X approaches religion with a Asians or Pacific Islanders. Our non- adult Catholics. However, this sample pressed to find a lived theology that is very suspicious Latino sample had similar percentages. has the virtue of representing the group Catholic in the of institutions. Indeed, X-ers have a The remainder were of European ori- from whom many future leaders of United States who heavily ingrained (one could say ‘in- gin. The Latino sample was based on the Church will come. does not have an stitutional’) suspicion or skepticism 1980 U.S. census data that indicated Wopinion about where young adult (even cynicism) in general.” the following origins: 59 percent Mex- Hypotheses and Findings Catholics are on their faith journey. Second, in a previous America ar- ican, 14 percent Puerto Rican, 6 per- We asked questions to measure atti- Anecdotal evidence abounds. Parents, ticle (1997), Rev. Willard F. Jabusch cent Cuban and 21 percent other. tudes regarding religious identity and pastors and teachers tell tales of the speaks about the conservative tenden- We took lists from the parishes, beliefs, as well as levels of church in- religious journeys of their young adult cies found in some college and grad- and of the non-Latinos we found 74 volvement. (Because we found few im- children, parishioners and students. But uate students. After observing that percent on the lists and interviewed portant differences in attitudes by age, the listener must beware whenever the these young people “form only a small, 74 percent of them. Of the Latinos, we gender or ethnicity, we are not show- storytellers suggest that the road they though vocal, group,” he adds that found 51 percent and interviewed 73 ing those breakdowns.) describe is the one traveled by all young “there are enough of them in universi- percent of these. adult Catholics. The task of the social ties and seminaries to give campus min- Regarding Latinos: In our sample, first assertion: scientist, upon hearing these stories, is isters and seminary rectors an acute 88 percent were born in the United an exodus of young adults to ask: How widespread is this phenom- case of dyspepsia. Yet they clearly do States (contrasted with 62 percent in from the church enon? How representative are these not speak for the majority, who are the total Latino population in the One of the most striking findings accounts? Can we generalize from neither so rigid or so judgmental.” United States today), and 63 percent of the study is that 90 percent of the these cases to the whole population? Jabusch then goes on to assert, “But it young adults who were confirmed con- And when claims are made, social must also be said quite honestly that TABLE 1 (in percents) tinue to identify themselves as Catho- scientists have the responsibility to many, if not most, young adults who are Reason for Becoming Inactive lic, and a majority consider themselves ask: Where are the data that prove or still coming to church are conservative Non-Latinos Latinos active and are registered in a parish. disprove these claims? and at least slightly right of center.” Left home or family Only 7 percent of young Catholics These are not always welcome 19 8 change their self-identity to something questions, especially when the tellers A National Study Conflict with parents other than Catholic. Today, 31 percent of the tale are popular people. But the We recently gathered national data 3 2 attend Mass once a week or more, only Too busy, lack of interest, lazy questions are necessary here because on young adult Catholics that test 35 41 about 6 percent never attend, and 69 of the size of the young adult Catholic statements such as these. We inter- Bored percent of the non-Latinos and 66 per- population and their significance to viewed a national sample of Catholics 3 2 cent of the Latinos attend Mass once the Church. who had been confirmed during ado- Disagreed with Church, alienated a month or more. It is probable that 12 7 We need not go far to find examples lescence and were now between the some persons exaggerated their Mass Too busy with family or babies of generalizations about young adults. ages of 20 and 39. We collected two 1 4 attendance in the interview, as has been In an article about Generation X in samples, one of Latinos and one of Lifestyle in conflict with Church the case in other surveys, so the true America in 1998, Tom Beaudoin re- non-Latinos (that is, everyone else). 1 3 figure is lower. Also, a sample of con- sponds to church ministers who ask, We interviewed 848 persons by phone Doubted, questioned, lost faith firmands would be expected to attend 5 4 “Why do we need to start a 20- and (421 Latinos and 427 non-Latinos) Conflict with spouse Mass more often than a sample of all 30-something ministry? Generation whose names we randomly chose from 2 2 young Catholics. For example, a 1995 X will come back to the Church when confirmation lists in 44 representative Didn’t like parish or priest nationwide random survey of Catholics they get married and want their babies U.S. parishes. The parishes were lo- 3 5 by James Davidson and his colleagues No more parental pressure baptized.” Mr. Beaudoin counters: cated in inner-city, urban, suburban 5 6 found that 24 percent of Catholics 35 or “This is untrue. According to both and rural areas in dioceses across the Influence of spouse or partner younger attended Mass weekly, 7 per- anecdotal and emerging sociological United States. 2 2 centage points lower than our finding. evidence, X-ers are continuing to hang We designed our study to get the Disliked liturgies or homilies Is it common for young Catholics back from the Church out of suspicion proper mix of Catholics by race and 2 0 to become inactive some time after Other, don’t know or indifference.” ethnicity for both samples. From the 714confirmation? Yes. Around 60 percent Mr. Beaudoin makes similar state- United States Catholic Conference, of the respondents became inactive in

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Church life—that is, for a time they did statements. For example, 87 percent sense of proportion. We believe our TABLE 2 not attend Mass as often as 12 times of the non-Latino Catholics and 95 findings are credible; they are support- a year. This phenomenon of wide- Attitude Toward percent of the Latinos agreed that “in ed by much of what we heard in our spread dropping out is found in most Catholic Church Mass the bread and wine actually be- in-depth interviews and focus groups. Christian denominations. Non-Latinos Latinos come the body and blood of Christ.” Catholic young adults are not leaving About 35 percent of those who be- (Percent who agree:) With the statement, “I believe in a di- Catholicism in any great numbers. came inactive did so because of indif- There is something very special about vine judgment after death where some They are not suspicious of the Church, ference (too busy, lack of interest, lazy). being Catholic which you can’t find in shall be rewarded and others punished,” although they maintain a certain level Mr. Beaudoin argues that, besides other religions. 80 percent of the non-Latino Catholics of individual judgment about its 68 74 indifference, suspicion is the other rea- and 82 percent of the Latinos agreed. teachings. I cannot imagine myself being any- son for young adult Catholics’ “hang- thing other than Catholic. With the statement that Jesus Christ These young Catholics are neither ing back.” The only data that might 75 81 was God or the Son of God, 91 percent cynics who reject the Church nor back up that argument is the 12 percent I could be just as happy in some other of the non-Latinos and 96 percent of are they right-of-center on Church of the non-Latinos and 7 percent of church; it wouldn’t have to be Catholic. the Latinos agreed. institutional issues. They affirm key 23 20 the Latinos who disagreed with the Second, regarding the place of laity Catholic doctrines. On questions of An individual should arrive at his or Church, or the 1 percent of the non- her own religious beliefs independent and women in the Church today, these ecclesiology and Church government, Latinos and the 3 percent of the Lati- of any churches or synagogues. young adults are ready for change. they advocate empowerment of the nos who said they became inactive 61 69 They are not right of center (see Table laity in general and women in partic- because their lifestyle was in conflict One can be a good Catholic without 3). They clearly want more involve- ular. We agree that some are angry, with the Church. Suspicion was not going to Mass. ment of laity in general and women but it is not a large number. More com- 64 64 an important motive. The majority in particular. mon is a conviction that authority who became inactive did so for a vari- Third, the young adult Catholics resides in the individual. On socio- ety of reasons, some having to do with the institutional Church, yet the third clearly support Catholic social justice economic issues, those interviewed personal and family issues. Only 18 statement includes the institutional efforts. Table 4 shows they hold pro- are again left of center-supportive of percent of the non-Latinos and 15 per- Church. Our interpretation is that these gressive views. cent of the Latinos mentioned Church young adults feel a sense of belonging From these responses, we can see the TABLE 4 issues explicitly (disagreed with Church, in the Catholic community. need to be more precise when assert- lifestyle in conflict with Church, dis- The last two statements shown in ing that young adults are conservative. Support for Church’s liked parish or priest, or disliked litur- Table 2 tap feelings of individual au- Are regular Mass attenders different Social Teaching Non-Latinos Latinos gies or homilies) as the reason for their thority over and against Church teach- from irregular attenders? Is it just the inactivity. Mr. Beaudoin’s characteri- ings. In both, the majority sentiment non-attenders who are liberal in doc- (Percent who agree:) zation of the group as “suspicious” is supports individual decision-making. trine, ecclesiology and social justice, Catholics have a duty to try to end too extreme. These young adults do not feel that or is this true also for loyal Churchgo- racism. 86 90 About half the people who went in- they need to adhere to certain Church ers? We compared regular Mass at- Catholics have a duty to try to close active became active again before we rules in order to be Catholic. Table tenders and irregular attenders on all the gap between the rich and the poor. interviewed them—48 percent of the 2 shows that for the majority, per- the attitudes in Tables 3 and 4 as well 76 83 non-Latinos and 45 percent of the Lati- sonal authority is more compelling as on their doctrinal beliefs. Mass at- Catholics have a duty to try to live nos. The most common reasons for than hierarchical authority. tenders are stronger than others in more simply in order to preserve the environment. returning were feelings of spiritual their belief that in the Mass the bread 73 80 need (26 percent) and concern about third assertion: and wine become the body and blood family life and religious education for young adults are conservative of Christ, and they are stronger in their children (24 percent). When they This topic divides into three parts. believing that Catholics have a duty Church efforts to end racism, poverty returned to Church involvement, not First, when it is a matter of central to try to close the gap between the and environmental degradation. These all returned to Catholic parishes. By doctrines, these young adults generally rich and the poor and to live simply findings should be kept in mind if that time they were influenced by high- adhere to Church teachings. We asked to preserve the environment. there is to be an accurate portrayal er education, marriage and geographi- if they agree or disagree with several On other items—for example, those of young adult attitudes that will serve cal changes. The figure for those who concerning laity and women—the the whole Church and its mission in returned to Catholic parishes was the TABLE 3 regular and irregular attenders held preparing for the future. same for Latinos and non-Latinos: similar opinions. In short, the regu- Attitude Toward 86 percent. The other 14 percent Laity and Women lar attenders are a bit more progres- Mary Johnson, S.N.D., is associate pro- switched to a variety of Protestant de- Non-Latinos Latinos sive in social justice than the others, fessor of sociology at Emmanuel College, nominations. In sum: About three- and we found no evidence to support Boston. Dean R. Hoge is professor of (Percent who agree:) fifths dropped out and half of them Father Jabusch’s view that young adult sociology at The Catholic University of returned later. Lay people are just as important Churchgoers today are right of center. America, and William Dinges is an a part of the Church as priests are. 88 91 associate professor of religious studies at second assertion: It is important that the Catholic Far From Monolithic the same university. Juan L. Gonzales, young adults distrust Church put more women in positions Catholic young adults are far from Jr. is professor of sociology at California religious institutions of leadership and authority. monolithic in their behaviors and atti- State University, Hayward. The research The responses to the first three state- 75 75 tudes, and it does them and the Church for this article was supported by the ments in Table 2 show that a clear ma- The Catholic Church should facilitate a disservice when their collective por- Lilly Endowment. discussion and debate by the laity on jority of these young adults like being doctrinal issues such as divorce, re- trait is painted in strokes that are over- Catholic. The statements do not dis- marriage, and human sexuality. ly broad. Our sample of young adults Reprinted with permission from America, tinguish being a member of the Catho- 80 79 who were confirmed during adoles- March 27, 1999. Copyright 1999 by America lic community versus being loyal to cence provides a picture that offers a Press, Inc.

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Generation-X Catholics Stick to Own Agendas

They are neither as conservative, nor as liberal, as some commentators think

by tom beaudoin Xers are a diverse generation, and a cially with regard to the politics of Catholic tradition is, as I see it, pri- substantial slice of that diversity needs tolerance) for most conservatives, and marily an attraction to excluded and re Gen-X Catholics basi- to he reported and affirmed. Many too apathetic and bourgeois for most marginalized symbols. If so, then the cally young and conser- Xers practice a spirituality that is large- liberals. other aspects of Gen-X reality of which vative? The future of ly eclectic, justice-oriented, heavily Conservatives have to remember we are already aware, such as concern pastoral outreach to this mediated by popular culture, irreverent that we are a living “hermeneutic of for the poor and lived acceptance of generation depends on a and yet strangely drawn to traditional suspicion” and are largely a postmod- plurality, of otherness, have a real spiri- Afrank answer: Young, yes. Conserva- religious symbols. ern generation, hesitant about em- tual significance as well. This spiritual- tive, no. We may be young—in our Xers do often find “religious lore bracing truths that purport to explain ity does not admit to being folded early 20s to mid-30s—but beyond quaint but fascinating,” as Jabusch everything. into a simple narrative of “return to that single adjective, things get murky writes, but he misses the reality that Liberals have to keep in mind that the riches of the past” nor “liberals- pretty fast. it’s often reassembled in Gen-X pop we are a generation born after the so- in-training for the future.” In a much-discussed 1997 article culture in a unique way. Madonna, the cial and ecclesial revolutions of the We do share some spiritual affinities in America, Willard Jabusch suggested most obvious example of a Gen-X pop- ’60s. We have no personal memories with Baby Boomers, such as an inter- that Gen-X Catholics—those born in culture symbol, reassociates religious of the hope and possibilities inspired est in the authority of personal reli- the early ’60s to the late ’70s—are symbols and sensuality in a way that by that era. What could have been just gious experience and a deep suspicion largely conservative. From his experi- is irreverent but strikingly Catholic doesn’t typically move us. As one Xer of institutional religion. At the same ence ministering to Xers at the Uni- in its implicit sacramentality. wrote to Wired—a widely read journal time, we confound our liberal and versity of Chicago, he described with The generation is on its own spir- about the Internet—it is no use “fan- conservative elders with the ambivalent appropriate adulation those who are itual journey, one whose questions and tasizing about the revolution which, if content of our spiritualities. As recent discovering classic Catholic authors discoveries have much to teach the you studied the 1960s, you know will surveys have shown, Gen-Xers both (like Bonaventure) and inquiring about Church. (And if the Church can listen never come.” endorse John Paul II as the “vicar of forgotten Catholic pieties (like the it may find itself with an opportunity I find this attitude to be true of my Christ” and in the same breath and by rosary). to teach, as well.) Characterizing Cath- peers not only in regard to society but the same large majority favor ordain- But Jabusch hints that he is aware of olic Gen-Xers as conservative or as a the Church as well. We can’t be easily ing women to the priesthood. some counter-conservative spiritual repeat of their parents ignores the folded into the agendas of the liberals As much as I love my generation— currents among Xers. He names these generation’s unique spirituality, an or conservatives. and as much as I do not want to see its “a strange mix of heterodox opinions important “sign of the times.” The Several commentators have helpful- spiritualities absorbed simplistically about Christ, the Eucharist..., the coffee house, for example, is one key ly characterized the desire, prevalent into the narratives of our elders—I Church, and morality.” Nevertheless, Gen-X religious space, a sanctuary at among Xers, to retrieve the forgotten also want to remind our elders that my Jabusch argues that Gen-X Catholics least as meaningful for many as the are interested in “conserving” what sanctuary of most churches. has been “good, beautiful and true” The larger problem is that both in the past two millennia. Catholic conservatives and liberals I want to lift up Catholicity because Recently, that view has been contra- want to cast Xers as supportive of their dicted by Dean Hoge of the Catholic agendas. While some want to see the the Catholic way of being in the world affords, University of America. Hoge rightly generation as mostly “young and con- rejects the notion that Gen-X Catho- servative” (which of course some Xers among other things, a rich sense lics are more conservative but promotes are), liberals want Xers to carry for- an equally serious misunderstanding ward the “Vatican II project” as they of practical grace. by suggesting their views are basically interpret it. While it is impossible and the same as their Baby Boom parents. undesirable to give one simple gener- In my view, neither Jabusch nor alization about all Gen-Xers, it is safe practices of Catholicism. Whether generation has no living memory of Hoge offers a helpful description of to say that there is no widespread Gen- these are interesting as exotica or not Vatican II. You owe it to my genera- the sort of Gen-X spiritualities I find X religious sensibility that is simply is another question. Truly postmodern tion to offer Xers—the many lay as in my own ministry (both formal Gen- conservative or liberal. in this sense, Xers are fascinated by the well as the few ordained—access to X ministry in a Church context and Most Xers embrace much more plu- power of the other to evoke spiritual the riches of this great work of the informal ministry in Boston’s subways ralism (spiritual, racial, sexual and so encounter, even the other within our Spirit. and coffee shops). The conservative on) than conservatives would like. And own traditions. The retrieval of the And not just Vatican II, but access tag is also at odds with the spirituality they find attractive—often with an forgotten symbols of Catholicism’s to the whole tradition! Pope John Paul evident in that sacred-and-profane admixture of irony and sentimentali- past is not necessarily a foreclosure of II is all Xers have known as our prime haven wherein many Xers practice ty—many more traditional symbols justice work nor a neglect of a spiri- Catholic icon. There’s nothing wrong their spirituality: the popular culture than liberals can typically stomach. tuality committed to this world, as is with that, except that John Paul II is (such as music videos, CDs, fashion, Similarly, Xers are often too political- frequently implied. far from the summation of the Cath- comic books, movies). ly and multiculturally sensitive (espe- Our interest in the retrieval of olic tradition. In fact, what I find that

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many Xers want is not a grand summa- who have grown up in their culture; I want to lift up Catholicity because our elders to fold us into their narra- tion of the tradition, its final meaning, a place where they can query the the Catholic way of being in the world tives? Whatever it is, it deprives Cath- but access to its plurality, a plurality Church, where the Church will be there affords, among other things, a rich olic Xers of their unique spiritual rooted in unity—a true catholicity and for them, where they will have access sense of practical grace. Catholic min- voices—and the Church of a much a tradition alive for today, not a dead to the tradition (including its riches istry to Gen-X must always include richer future. traditionalism. of sacramentality and spirituality), the communal experience of this prac- What we need to recall is that, aside where they can encounter the tradi- tical grace. Too many times I hear Tom Beaudoin is a doctoral student in from elite students at the University tion in its paradoxical otherness and from ministers that “Gen-Xers will religion and education at Boston College. of Chicago or a handful of Gen-X intimacy, where their own pop culture come back to the Church when they He is the author of Virtual Faith: The priests offering the tiniest specks of and experience will be taken seriously have their own families.” This is code Irreverent Spiritual Quest of Gen- hope of an end to the priest shortage, as a source of God-in-all-things, where for saying they will come back when eration X (Jossey-Bass, 1998) and a tens of thousands of alienated Gen-X they are allowed to feel that they have they enter on the Church’s terms. This cofounder of Xairos, a Gen-X ministry Catholics languish in the pews, or as much stake in the future of the sentiment lets Xers know that we not at the Paulist Center in Boston, MA. (more likely) out of the pews. Church as any bishop or cardinal, and only do not care for them now, we What they need, deserve and in where, most fundamentally, they will don’t care enough about the future Reprinted with permission from National most cases have not gotten is loving know that they—not they alone, but of the Church. Catholic Reporter, April 24, 1998. Copyright small-community ministry led by peers they also—are the Church Catholic. What is at stake in the attempts of 1998 by National Catholic Reporter.

minded by those whom I affectionately call “my elders,” people in both the Confessions of a Generation-X pews and the pulpit. A priest friend recently pointed out to me that when he was a youngster, the women Catholic Woman did almost nothing in the Church ex- cept clean the sacristy and launder the liturgical vestments. Still, I find it Feeling a mix of love and aversion, joy and anger toward the Church difficult to appreciate the advances because I did not experience “the way things were before the council” or “in the old Church.” I expect more by renee m. lareau that we didn’t give up on democracy tionship with the Church as a young because I am coming of age during a just because of Watergate or think Catholic woman? My love of the different time. Some might say I am e sit at the kitchen about being an American,” I try. “There Church abounds, as do my frustrations ungrateful to the strong females who table in our pajamas, are lots of things that are disquieting with it. In general, my relationship worked to establish more prominent the late morning sun about being an American, but most with the Church is characterized by roles for American Catholic women, filtering through the of us work within the system to uphold love and aversion, joy and anger, quiet and they may be right. windows. The Wash- things that we like and change things complacence and fierce determination. As I try to understand the events of Wington Post lies untouched on the table, that we don’t.” My dubious friend More specifically, I can say that I am the past, I look to the future of women along with bagel crumbs and big mugs shakes her head and laughs, “If it were challenged because of my gender and in the Church with some trepidation. of tepid, strong coffee. It is New Year’s easier to start a life in Canada, I’d be given opportunity because of my age. Women are still viewed in some papal Eve day, and four of us, our college there by now.” My experiences and opinions of documents as mere objects of passion friendships eight years young now, rather than as active and contributing have traveled to Washington, D.C. members of the Church. These docu- to spend the long weekend together. ments embrace what is characterized as A coterie of Catholic-educated Gener- My love of the Church abounds, as do a theology of complementarity rather ation Xers, we discuss our burgeoning than of mutuality—that is, there is a careers and our emergence into the my frustrations with it. While I face challenges “woman’s” way of being and a “man’s” “real world” as young adults. Sitting way of being. I am uncomfortable with around the table are a medical student, because of my gender, it is also true that these bounds and the fact that the in- a nascent theologian, a nonprofit work- stitutional Church reinforces them. A er and an engineer—all strong women I am given opportunity because of my age. theology of complementarity has the with strong opinions. We chat sleepily potential danger of dictating what until our conversation shifts to politics women’s roles in the Church will be: and religion. educating the children, organizing the My college roommate says to me, We eventually moved on to other the Church in the United States are bake sales, leading the moms’ group. “I don’t see how you can be satisfied topics, having glossed over our dis- inextricably tied to my gender. I find These are important ministries, but with life in the Church. The Church agreements. Upon my return home, more than a little discomfort in the women’s gifts spill over and beyond has so many problems, and it is hardly however, questions and issues floated lack of leadership opportunities avail- these bounds, something yet to be a bastion of opportunity for women.” about in my mind. I wish I had re- able to American Catholic women. recognized in documents from the I take a deep breath. Here comes a sponded to my friend’s blunt question Yet there are indeed more opportu- current pope. Other recently issued debate I have had with many a friend more thoroughly and thoughtfully. I nities for women in the Church today documents, though not from Rome, in recent years. I search for the right have been thinking a lot about it since than there have ever been, something offer a sense of hope to Catholic wom- words. “Well, people often point out then. How would I describe my rela- of which I am constantly being re- en. For example, the “Madeleva Mani-

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festo,” issued in April 2000, confirms My affinity for modern media is no life stories of those who have lived ning for spiritual reasons, which I just that women must be respected as lead- doubt characteristic of my generation, them in radical ways have enlarged recently have begun to express clearly. ers and given public roles in the Church. as is my fierce pride in Catholic social my vision of the bounds of “Church.” An article in a Catholic publication teaching and those who preach and And my life has been graced with written by a Chicago priest provides E-vangelization live it. When I struggle (and often fail very fine mentors. I think in particular a spiritual framework for running that As a Gen-Xer, I am the product of a miserably) to live a life in accordance of an internship I recently completed articulated what I have been feeling generation raised on “Jesus Loves Me” with Gospel values, I turn to the exam- at a Midwestern parish, where my for all of these years. He framed a Catholicism. I made lots of collages ple of people like the late Archbishop supervisor modeled how to allocate spirituality of running—something in religion classes while growing up. Oscar Romero, Cardinal Joseph Ber- resources to the poor on a parish level. of which I had never previously been I watched “Jesus Christ Superstar” in nardin and Dorothy Day. These “mod- He was part social worker, part spiritu- aware—all in terms of devotion and seventh grade. I earnestly sang the ern-day saints” struggled to model al director, part community organizer. endurance through pain, in terms of music of the St. Louis Jesuits at all their own lives after Jesus, performed He lived simply, prayed often and discipline and discipleship. This new school Masses. I was never taught that the works of mercy and never shied wrote eloquent thank-you notes to do- spirituality has allowed me to view my I needed to “fear the Lord.” I have away from positioning themselves at nors. His ministry was firmly rooted long runs as a time of prayer, a time of never laid eyes on the Baltimore Cate- the vanguard of political change. St. in Scripture without being too literal- discipline, an exercise in discipleship. chism. I do not know any Latin other Augustine captured the way these pi- ist. He encouraged me to write in a Music, too, has held equal impor- than what appears in the popular press. oneers lived: “By passing along the nar- journal regularly and constantly chal- tance in my life. Playing the flute start- Growing up as a Gen-X American row road they widened it, and while lenged my assumptions about the poor. ed out as a hobby, something learned Catholic, I have had the tremendous they went along, tramping on the At a local homeless shelter, my since childhood, a way to become ac- opportunity to come of age in the pe- rough ways, they went ahead of us.” mentors were single, itinerant women. quainted with classical music. Every- riod often dubbed “the information I am grateful that these leaders have These women, some battered, some thing changed when I started to play age.” Because of this, I often feel that widened the road of Christian disciple- timeworn, some fighting substance the flute at Mass in college. I commit- as a member of the “Church in the mod- ship, making it a bit easier for one to abuse, taught me how to be tenacious. ted the psalms to memory. I learned ern world,” I have my feet in two dif- follow. that there was a patron saint of music, ferent centuries. Take, for example, the St. Cecilia. I came to recognize the recent explosion of Catholic Web sites. Witnesses to Faith Young women in the text of the Lorica of St. Patrick, the The Church’s use of the Internet dem- Through the example of Archbishop Liber Usualis, experienced the feasts onstrates the sometimes strange yet Oscar Romero, I have witnessed the Church need the of Candlemas and Our Lady of Guad- wonderful juxtapositions that are pres- reality of resurrection. When he was alupe. It was through playing the flute ent in cyberspace. asked about the many death threats courage and endurance that I began truly to live in the cycles Thanks to the Irish Province Jesuits, he received, he responded simply, “I of the Church, that I began to look for I can now pray a 10-minute Ignatian shall rise again in the Salvadoran peo- to hang in there. the changes in the colors of vestments. exercise every day. (To end the prayer, ple.” And indeed he has; the battles to I began to learn how the Church keeps I just click my mouse on the hyper- end injustice are still very much alive. time. I started to notice the different text “Amen.”) I can submit prayer re- From Cardinal Bernardin I have They taught me that if I am having a Mass parts, the different eucharistic quests to religious orders and even learned the importance of prayer. I bad day I should wear purple because, prayers. I learned what it means to use participate in an online 34-week Ig- often picture him in his study, awake according to them, it is the color of one’s talents to minister. I saw a meta- natian retreat. I can have a spiritual at five o’clock in the morning, devot- strength. They taught me that people phorical connection between the flute meditation sent to me by e-mail every ing the first hour of his day to private need one another; they seek connec- and an instrument of God. My spiritu- Monday—a bit of grace at the begin- prayer, a practice that he shared in his tion—both with others and with spiri- al life is now infused with meaning. I ning of a long week. I can easily ac- book, The Gift of Peace. He has both tual truths. see my everyday interests as intimate- cess Salvador Dali’s modern painting challenged me in my prayer life and ly linked with my faith. “Crucifixion,” or Andrei Rublev’s icon given me permission to be imperfect. The Catholic Imagination If there is one thing that running “Trinity.” I can search the back issues It is the example of Dorothy Day The Rev. Andrew Greeley claims that marathons has taught me, it is endur- of just about any Catholic periodical. that keeps me uncomfortable when I Catholics are more likely than most ance in the face of difficulty and adver- The World Wide Web gives the faith- am lured by the many material temp- to find the good, the sacred and the sity. It has taught me a certain level of ful unprecedented access to informa- tations that come my way daily. Mag- holy, smack-dab in the center of the mental toughness that spills over into tion that both informs and inspires. azines that are geared toward women world. Such an imagination, a way of other walks of life. It is often difficult to Timeless truths and ancient spiritual my age tell me that these are my “me” perceiving the world, is characteristi- live as a young woman in the Church, practices are juxtaposed with lightning- years and that there is nothing I should cally, if not uniquely, Catholic. and there is no shortage of challenges. fast technology and contemporary deny myself, whether it be extensive One of the benefits of this “imag- But when one perseveres in pursuit of images. travel, cutting-edge fashions or pre- ination” unique to Catholics is that in truth, in exploration of issues and ques- I feel truly fortunate to have grown marital sex. There are not many voic- the Church there seems to be a spiritu- tions, and when one is open to the up with access to all the major media es that tell me that there is something ality for everything, even for running! Holy Spirit, ultimately a great love for tools: computers, televisions, films and wrong with this picture. Dorothy Day’s For 12 years I have been a runner. I’ve the Church prevails. compact disc players. If there is one life story and writings serve me well pounded the pavement on the Chicago And that is what keeps me in the characteristic gift of Generation Xers, here, and I continue to be challenged lakefront, run the hills at dawn at the race. it is that they are quite media savvy. by this articulate, determined woman, Abbey of Gethsemani, pursued a gor- They need only to be asked, and are an ardent defender of the poor and an geous sunset in Key West and dodged Renee M. LaReau is a pastoral associate glad to help other generations, to as- outspoken critic of material wealth. cars during rush hour in downtown at St. Charles Borromeo parish in sist the Church in learning to use these I hold fast to the example of peo- Dublin. I have finished many a mara- Kettering, Ohio. wonderful means of communication ple such as these, overwhelmed yet thon. I initially began running for to further preach the Gospel, to evan- inspired by their radical stances. The physical reasons—to stay in shape and Reprinted with permission from America, Dec. 24, gelize in innovative ways. social teachings of the Church and the keep a healthy heart. But I kept run- 2001. Copyright 2001 by America Press, Inc.

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Adult Faith Formation: Will It Ever Catch On?

Catechesis is not just for the young, but few parishes take it seriously enough

by jane regan from children and youth to adults. It is tally adult demands of the Christian implications for Christian living and more likely to place added stress on faith. Adults have the responsibility join with others in giving confident ith growing clar- families who are already juggling mul- both to know their faith and to consid- expression to their faith in the world. ity and insistence, tiple commitments. In addition, peri- er critically how the local parish or the voices within the odic programs unconnected to the life wider Church is true to that faith. Adults From Information to Transformation Church—both offi- of the parish or the parish vision can are not merely recipients of a tradition; The fundamental focus of adult reli- cial and unofficial— easily reinforce the already well-estab- they are to be responsible and judicious gious education is not remedial; it is Wspeak repeatedly of the importance of lished belief that adult catechesis is participants in the ongoing shaping of not about instructing adults in propo- the faith formation of adults to the life something on the side, to be addressed the living tradition for the present time sitions of the tradition that they did and vitality of the Church. Of course, when there is time and energy to do it. and context. not receive or have forgotten from adult faith formation is not a new con- Or, even worse, if the program is poor- Second, it recognizes the faith-build- their last experiences of formal reli- cern. Most of the ecclesial documents ly attended or unenthusiastically re- ing potential of the family, or “domes- gious education. In other dimensions that currently address the topic cite ceived, it can be discouraging to all tic church.” When religious educators of their lives, adults gain the informa- the General Catechetical Directory of involved. Soon the attitude becomes: and catechetical documents proclaim tion they need to function effectively: 1971, which states that “catechesis for “We’ve tried that before—it doesn’t that parents are the primary educators how to use a computer, how to negoti- adults must be considered the chief work. The adults in our parish just of their children in the faith, the expec- ate the best interest rate for a home form of catechesis” (No. 20). Most re- aren’t interested.” What is needed are tation is that the adults in the family loan, how to read a quarterly retire- cently, the bishops of the United States not more programs but the genuine will give expression to their faith in ment statement. The same is true of approved and published Our Hearts investment of focused energy and re- the day-to-day realities of family life faith and Church membership. Were Burning Within Us: A Pastoral sources to make fundamental shifts in and that they are able to talk with their But the information is not enough— Plan for Adult Faith Formation in the how we think about parish life, adult children about the presence of God in it is not information for its own sake, United States, in which they affirm that faith formation and the mission of the their lives, including God’s action with- but information that is in service of adult faith formation must be seen as Church. I propose four central shifts. in the family. Making these faith and formation and transformation. By the “the central task in the catechetical way adult faith formation is structured, enterprise” (No. 5). we can invite adults to look beyond So if we have been talking about this the “what” of our tradition to the “so for over 30 years, why does the vision what?” What difference does this make of vibrant parishes with adult faith We’ve been proclaiming its importance to how I live my life, raise my children, formation at the center of community spend my money and engage in the po- life still seem so far away? It is the rare for 30 years, but the vision of litical dynamics of my town and state? parish that sees the faith formation of adults as an essential component of the vibrant parishes putting adult faith formation From Programs to Process faith formation of children and youth. The call for a new focus on adult faith Rarer still is the parish that places the front and center is still far off. formation is often interpreted as a call faith of adults at the center of the work for more programs, more lectures or of catechesis. more Lenten series. While religious Religious educators and pastoral educators consistently speak against a ministers generally recognize the ne- This shift from children to adults is family connections with any degree of “schooling model,” we often return to cessity and importance of adult faith the most obvious and the one that is ease is possible only when the adults that model as we begin our planning formation. So why is there such a gen- essential for moving adult faith forma- are comfortable talking about their for adults. We ask about available re- eral mismatch between our convictions tion to the center of parish communal faith with other adults. sources and programs that can be used and our actions? I believe it is due to life. But it does not mean that children Third, it requires all of us—mem- effectively, whether we are in South a failure to recognize the significant and youth are set aside. Rather than bers of pastoral staff, parents and other Boston, Hillsborough, North Dakota, shifts in attitudes that this new focus minimizing the faith life of children, adults within the Christian communi- or Santa Monica, California. requires. Surveying the adults in the shifting the focus to adults provides ty—to take seriously the claim of the But again, adult faith formation is parish concerning their needs and in- a broader and more vibrant context Second Vatican Council that we are not exclusively about information; it is terests and then adding more programs within which to welcome children and the Church. As members of the Church, primarily about providing opportuni- or inviting in more speakers does not youth into a life of faith. all adults have both the right and re- ties, within a faith context, for adults suffice, or at least will not serve as a Instead of having programs for chil- sponsibility to be active participants to talk with other adults about things firm foundation for placing adult for- dren and youth to which adults are in forming and transforming parish that matter. As such, the best process mation at the center of the work of invited, consider the implications of life. To be actively engaged in giving for adult faith formation is not lecture catechesis. having a program for adults to which expression to the Christian life both but conversation. To add yet more programs to an al- children are welcomed as cherished within the faith community and out- Sustained, critical conversation is an ready overextended parish calendar and guests. side it, adults must have opportunities essential component of the faith for- parish staff does little to shift the focus First, it would affirm the fundamen- to articulate their faith, examine the mation of adults. It is sustained in that

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it takes place regularly over an extended participants and strengthen the parish In November, four years will have to embrace this insight and begin the period of time, and each conversation community. It does these things in passed since Our Hearts Were Burning sometimes difficult but always prom- is long enough to allow for a genuine response to the Church’s primary task Within Us was approved by the bish- ising work of change. interchange of experience, insights and and reason for being: to evangelize. ops of the United States and published commitments. It is critical in that the Pope Paul VI, in his apostolic exhor- for use in the dioceses and parishes Jane Regan is associate professor of theol- conversation is directed so that partici- tation On Evangelization (1975), spoke across the country. In that document ogy and religious education at Boston pants are invited to examine and talk clearly of this: “Evangelization is in the bishops state: “We are well aware College. She is the author of Toward an about their beliefs and experiences of fact the grace and vocation proper to that placing ongoing adult faith for- Adult Church and Gathering Together, faith, consider the source of those be- the Church, her deepest identity. She mation at the forefront of our cate- the first volume in a series for family faith liefs and discuss what it means to live exists in order to evangelize” (No. 14). chetical planning and activity will mean formation, and is a consultant for Loyola Press. a Christian life. Adult catechesis has as its central goal real change in emphasis and priorities” The parish provides the context by forming, strengthening and challeng- (No. 14). As we move forward in shap- Reprinted with permission from America, working to create a space where con- ing the adult faith community to be ing parishes that are ever more clear Sept 22, 2003. Copyright 2003 by America versation can be freely conducted. We active participants in this task. signs of God’s reign, we will do well Press, Inc. can speak of the space needed for sus- tained critical conversation among adults as having three dimensions. The first is the physical space. Attention to comfort, aesthetics and details are all On Being a Catholic Parent in service to the creation of a space where adults can gather to talk with other adults about things that matter. A father realizes that his religious faith and his role as a parent Next there is a psychic space, where hospitality is of the essence. It is to be are tightly interwoven a safe space where telling stories is welcome and recalled faith experiences are heard as just that, a person’s expe- rience. Finally, there needs to be tem- by tom mcgrath and simply pour out my energy for forgotten: that we are all miracles, pro- poral space, that is, time marked off others. My ennui evaporated in the ducts of life’s incessant desire to bring in the rhythm of the parish that allows o explain how my experi- face of games to be organized, marsh- forth more life. It was God, the Cre- for the continuing conversation. ence as a parent has been mallows to be doled out and scraped ator, pulling off yet another glorious a spiritual path, I have to shins and tender hearts to be encore. Standing so close to this mir- From Membership to Mission begin seven years before soothed. These kids relied on me. It acle irrupting into the world changes The final shift, from membership to my first child was born. was abundantly clear I wasn’t perfect everything forever. mission, is the most significant one for TAt age 22, I was feeling more lost at the job, but the boys forgave me It seemed like much more than co- understanding in a new way the place in my life than I’ve ever been before my imperfections and went right ahead incidence that Stevie Wonder’s song of adult faith formation in the life of or since. My life was devoid of mean- needing me. Over time I came to “Isn’t She Lovely?” was playing over the Church. Why have few heeded the ing and more than grim. In my lowest know just how much I needed them. the hospital’s Muzak system when I 30-year-old call for adult faith forma- moment I latched onto one bit of Jesus’ Forgetting myself and willingly car- first held my older daughter, moments tion? At least part of the reason is that teaching that I’d learned in Catholic ing for the basic bodily and spiritual after her birth on the first day of sum- no one has been too sure why adult schools and I clutched it as if it were needs of others reduced life to its es- mer, the longest and brightest day of formation is so important. Bible study, a life raft in a storm-tossed sea. The sence, and reminded me of what I was prayer groups, Lenten lecture series all teaching: “Love one another as I have so busy trying to forget—my own have been included under the general loved you.” human vulnerability and need. And heading of adult education. Not as With that as my guiding princi- of course when it comes to spiritual The communal nature often included as adult education, but ple, I signed on to work as activities growth, accepting one’s vulnerability nonetheless part of the life of many counselor at an orphanage for kids who is where it all begins. of family life is parishes, are the various forms of for- were wards of the state. I suspect I So I was somewhat prepared to find mation for liturgical ministries and turned to the work hoping for some that being a parent would demand a lot a spiritual opportunity. catechist meetings. Each in its own kind of escape, but instead I came face from my faith, as well as do a lot for way has contributed to the faith of to snot-nosed face with life in the my faith. But I never expected father- adults and enhanced the participants’ form of 16 five- to nine-year-olds. hood to be such a radical experience. the year in 1979. Holding her, I knew sense of membership in the local faith What I found was a life that could Being a parent begins in awe. And that my life and identity had changed community. But adult faith formation have gone either way—drudgery or awe, which is akin to fear of the Lord, forever, even unto eternity. She and I invites the believing community to joy. On any given day, the job pro- is a religious experience, one of the were now linked as father and daugh- look beyond their own community vided good amounts of both. But gifts of the Holy Spirit. Even the most ter, always and everywhere. This both to the wider mission of the Church. over the course of time, I learned jaded and cynical new parent, it seems, overwhelmed and redefined me. It I propose that the renewed call to that one of the best ways to become a is not immune to the miraculous na- called me to a new consciousness and attend with care and diligence to the better human being is to find yourself ture of birth witnessed up close. Our a whole new set of challenges. Holding Church’s mission of evangelization is in charge of youngsters who need defenses give way to awe. her in my arms, I realized how totally a strong mandate and clear rationale your love, attention and steady care. Each of my daughters’ births was helpless she was and how dependent for the work of adult faith formation. I was blessed with work so relentless an invitation to a new consciousness. she would continue to be for years to The goal of adult faith formation is and demanding that I had to forget These events confronted me with a come. I kept thinking, “When do I get not only to enrich the faith life of the myself, at least for periods at a time, truth I had previously overlooked or off duty? Shouldn’t there be someone

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else in charge? Someone who knows where we were going to write the great see not just aggravation but opportu- lives and worships and plays and prays what they’re doing? God, help!” And American novel, or the home office nity, not just burden but also grace. together, I am strengthened and em- so, after awe, my second response to where we can “finally get organized.” Being a parent means that you live boldened to follow Jesus’ way. parenthood was prayer. Instead we buy Winnie-the-Pooh in community. A while back I visited Being a parent offers opportunities Awe and prayer: two great ways to lamps, Bert-and-Ernie bedsheets and a friend who is a monk. She lives in to perform the corporal and spiritual energize your faith. They are both in- a “Toy Story” mobile. We shift our a cloistered community with two dozen works of mercy. When Jesus was vitations to a transformed awareness. budget and cut back on our extracur- other religious sisters who all get up asked who would qualify for heaven, Awe lets you know that there are truths ricular activities in order to be present before dawn for morning prayer. They he tells them those who feed the in life to reckon with, realities worth and available. spend their day in prayer, meditation hungry, give drink to the thirsty, paying attention to—like tenderness, We welcome our child’s new abili- and doing their share of mundane clothe the naked and shelter the home- commitment, honor and care, plus an ties and independence (the day you chores. I asked her what she found the less. These are the stuff of daily fam- aching, fierce love. And I’ve learned can stow the diaper bag permanently most spiritually challenging aspect of ily life. Parents do this all the time. that prayer has been a ready compan- stands as a monumental day in most her life in the monastery. She laughed Parents not only feed the hungry, ion during every age and stage through parents’ lives), and yet those new capa- as she responded, “The annoying they also know the hungry child’s fa- which I have accompanied my children. bilities mean we also loosen our con- personality traits of my fellow monks.” vorite kind of pickles. They not only My struggles as a parent give me plen- trols. Soon they’re playing down the To which I replied, “I hear ya!” give drink to the thirsty, but they de- ty to pray for, and my children’s lives block, then crossing the busy street, Living in a house with four adults liver it in a favorite Winnie-the-Pooh give me plenty to pray about. then going on overnights at friends’ and one bathroom means I get up ear- cup. We clothe the naked (sometimes My faith and my work as parent are homes, off on dates, and the next thing ly, and sometimes my day begins by we want to follow author Barbara Col- tightly interwoven. It is hard to tease you know you’re dropping them off praying mightily that my turn at the oroso’s lead and have our kids wear a out where exactly my faith feeds my at college or watching them leave for facilities will come quickly. We have pin saying “I dressed myself!”), shelter family life or vice versa. When it comes their full-time work. Navigating these our chores. We have our chairs at the them (and sometimes their lost friends), to family, not much is neat and tidy. changes takes faith and trust. Parents kitchen table. We have our times of tend to them when they’re sick, help As Barbara Coloroso, author of Kids do a lot of praying the day their teen- daily prayer and our times of silence, them out of prisons, whether literal Are Worth It! says, “Parenting is an age child drives off in a car for the occasionally preceded by a slammed or emotional, and we show them what inefficient vocation.” It is much more to do and what we believe when it is about mystery than mastery. But over time to bury the dead. Sometimes, trag- time, certain lessons have become clear. I was somewhat prepared to find that being a ically, we have the unspeakably horri- Here are a few. ble task of burying our own children. Family life regularly reveals the parent would demand a lot from my faith, but I Perhaps more than anywhere else, patterns of Jesus’ life, death and res- this is where my faith most informs my urrection. This cycle is not just a piece never expected it to be such a radical experience. work as a parent. This is where I get of historical data about Jesus, but is the glimpses of God. “When did we see seed of truth at the heart of Jesus’ mes- you hungry, Lord, and feed you?” We sage. We call it the paschal mystery. first time, new driver’s license in hand, door. And we certainly each have our see Christ in the need, in the hunger. In family life, this pattern of dying to round up his or her friends to go annoying personality traits that out- And when we respond to it with gen- and rising shows itself early. We see who-knows-where. siders might find charming but don’t erosity of heart, we nourish not only it in the twin parental disciplines of Parental welcoming and letting go wear so well day after day. our children and ourselves, but we welcoming and letting go, which begin extends to our children’s personalities The communal nature of family life nourish Christ in our midst. long before the child is even born. as well. At our best, we welcome who is a spiritual opportunity. People used In the end, I don’t see my role as When the desire to conceive a new they are rather than who we want them to ask an acquaintance of mine how it my kids’ “first teacher of the faith” to life comes into focus, the couple dies to be. The Ph.D. mom learns to wel- turned out her family was so close. She be yet another developmental chore to its old life and becomes willing to come the daughter whose highest as- always replied, “We live in a small to check off—like seeing they get art disrupt their lives in ways they cannot piration is to follow in the latest pop house.” There was no getting away lessons and music lessons or braces even yet imagine—all in order to take star’s bootsteps. The sports-loving from one another. That can breed con- when they need them. I have hoped on the holy work of caring for another dad discovers his son has a passion for tempt, or it can promote intimacy to raise my children immersed in a human being. science and wouldn’t know Sammy and care. My faith gives me tools— hearty broth of faith because God is My wife and I remember fondly how Sosa from Knute Rockne. When we humility, forgiveness (both given and our origin and our destiny, and it would our first years of childless marriage can die to our expectations (especially received), respect for the dignity of be terribly sad for them to go through were relatively carefree, how we’d work those we didn’t realize we had), we are each individual, patience and even a life unaware that they are, in Thomas long hours all week and meet at a local able to rise to the new and glorious sense of humor—to navigate the straits Merton’s words, “shining like the sun.” pizza joint on Friday nights to catch life that awaits us in truth. of family life with a certain amount I saw them shining that way the day up over drinks and dinner and then And we often need to die to our own of grace. they were born. I want them never to enjoy an uninterrupted romantic night traits that get in the way of being the As a Catholic, I also know that my forget that. at home. To everything there is a sea- parent we want to be. For some, this family is merely one community with- son, and the season of being married means nurturing the patience, consis- in many other larger communities, Tom McGrath is the author of At Home and childless was a good one. But we tency or stability they never believed including our parish, our neighbor- With Our Faith, a family spirituality had to let that one pass away in order they had. For others, it might include hood, society and the Church around newsletter from Claretian Publications. to enter fully into the season of making facing up to a debilitating addiction the world. We are even part of the This text is adapted from an essay in room for children in our life. Being a (to drugs, alcohol, work, worry) they’d communion of saints, who witness to Professions of Faith: Living and Work- parent begins with welcoming, with rather believe “isn’t hurting anyone.” a way of living and a set of beliefs that ing as a Catholic (Sheed & Ward: 2002). making room. We create a space in our Family life is loaded with instances of give our lives meaning. On our own home or apartment, but also in our dying and rising to new life. Practicing it would be easier to let these values Reprinted with permission from America, Sept. 23, lives for them. We give up that den my faith helps me look at my life and slide away. Living in a community that 2002. Copyright 2002 by America Press, Inc.

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Handing on the Faiths

Interfaith couples face the challenge of practicing and passing on two religious faiths

by marianne comfort ing them on to their children. Studies. Synagogues of all but the most and encourage discussions about dif- In the past, couples tended to choose Orthodox branches are offering classes fering values. A few support groups s they gather around the to raise their children in one faith. One in Jewish holidays for non-Jewish part- for Catholic-Jewish couples around dinner table each eve- spouse may have been more involved ners and hosting discussion groups the country also help with creating a ning, the Yala family of in his or her faith than the other; one for interfaith couples, he says. ceremony that can be meaningful to Oak Park, Illinois gives spouse may have converted to the oth- The openness varies by geographic people of both faiths—and then with thanks to God in both er’s religion; or, in some rare instances, region, Mayer says. The East Coast the issues that come up well after the AEnglish and Arabic. Dana bows her the two chose as a family to participate tends to be more traditional, and it marriage ceremony. head and intertwines the fingers of in a third, neutral tradition. Often the could be difficult to find an Orthodox In Chicago, for instance, Dan and both hands, just as she was taught as a family chose the easiest path: observing congregation that would welcome an Abbe Josephs helped establish a sup- young Catholic. Her husband, Moham- no religion at all. interfaith family. In the larger cities port group for Catholic-Jewish couples ed, keeps his hands open with palms Now, however, couples are seeking of the West Coast, some Orthodox at Old St. Patrick’s Church about 10 up, as he learned as a Muslim growing out new options that allow them to rabbis have chosen to include these years ago. Started with 10 couples, the up in Algeria. Their daughter follows share two faiths in one house and im- families instead of taking the risk of group has since grown to about 530 Dana’s example, while their son switch- merse their children in both traditions. alienating the Jewish spouse. couples from all over the metropolitan es from one form of sitting in prayer “It’s the openness of society. Inter- “People want to be present, want area. Participants include dating cou- to the other. faith marriage was taboo...until fairly to have the benefits of a communal ples as well as those who have been “In that moment every night when recently,” says Joan Hawxhurst of life but not at the expense of their married for 25 years. we pray together we feel that we incor- Dovetail Publishing in Kalamazoo, families,” Mayer says. The group meets monthly to dis- porate both traditions,” says Dana Yala. Michigan, which publishes a journal Such creativity is an important in- by and for Christian-Jewish families. gredient for successful interfaith mar- Also, she says, “people are less willing riages, say Catholics married to non- to give up something that’s important Increasingly, interfaith couples participate in each Christians. to them to appease the extended fam- Increasingly, interfaith couples ac- ily than they used to be.” other’s places of worship and celebrate holidays tively participate in each other’s places Statistics about interfaith families of worship and celebrate holidays from are difficult to come by, but researchers from both faith traditions in their homes. both faith traditions in their homes. estimate that there are about a million They select symbols and rituals they Christian-Jewish couples in the United both can agree on for their weddings States. About a quarter of them are The Catholic Church is also reach- cuss such topics as raising children, and for ceremonies that dedicate their Catholics married to Jews. ing out to interfaith couples. celebrating holidays, and dealing with children to God or recognize their This is a more touchy subject for Mixed-religion couples no longer extended families. Three times a year children’s coming of age. Some Cath- Jews than for Catholics, as Jews fear have to commit in writing to raise couples meet to discuss dating issues olic-Jewish couples have designed the gradual loss of religious identity, their children as Catholics. The Church or wedding plans. Once a year the combined Catholic-Jewish religious researchers say. According to a 1990 now requires only that the Catholic group hosts a seder to teach non-Jews education programs and developed Jewish population study, more than spouse verbally agree to do his or her about the ritual Passover meal. joint Baptism and baby-naming cer- half of all Jews are marrying outside best to raise the children in the Cath- The group, which includes a priest emonies that are recognized as valid their faith, and only 28 percent of Jews olic faith—and lets each couple decide and rabbi as consultants on religious sacraments by the Catholic Church. who marry non-Jews are raising their how that would best be accomplished. matters, also clears up religious mis- While interfaith marriages are noth- children as Jews. Canon law ordinarily requires a conceptions and disentangles faith- ing new—especially between Chris- Catholic Church law permits clergy couple to marry before a priest or based beliefs from customs to help tians and Jews—they are becoming to preside alongside rabbis at inter- deacon in a church. But interfaith couples find room for compromise, increasingly common in our society faith marriages. But the national Ortho- couples may receive a dispensation says Dan Josephs, who is Catholic. that is more diverse and integrated, dox and Conservative Jewish bodies form, out of recognition that a secu- The group has helped create a more say experts in interfaith relations. No forbid their rabbis from officiating at lar setting or a secular presider at hospitable environment for interfaith longer are Catholics growing up in such ceremonies, and only a minority the ceremony may be more comfort- couples. It has even established a re- predominantly Catholic neighborhoods of Reform rabbis are willing, say Jew- able for all the families involved. ligious-education school at Old St. or attending predominantly Catholic ish scholars. Some dioceses have established Patrick’s that offers students a ground- schools. They are meeting non-Cath- Within the past 15 years, however, marriage-preparation programs design- ing in the traditions, symbols, and ritu- olics—and non-Christians—on play- there has been a “radical shift” toward ed specifically for Catholics engaged als of both faiths. The school has five grounds and in school. including and welcoming interfaith to non-Catholics. These programs— classrooms, with a total enrollment of Also changing, say the experts and families into synagogues, according to which include Catholics marrying 49 children, the oldest of whom are in interfaith couples themselves, is each Egon Mayer, director of the Jewish other Christians as well as those mar- the seventh grade. “It wasn’t a blend- partner’s insistence on retaining some Outreach Institute at the City Univer- rying non-Christians—explain the ing of faiths,” explains Eileen Smith, of his or her faith traditions and pass- sity of New York’s Center for Jewish Catholic Mass to the non-Catholics one of the school’s founders. “It was

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offering full rituals and faith traditions Older interfaith couples, meanwhile, dren to both religions even after they tuality over the years, the couple has in a safe environment.” are confronting questions of funerals were baptized. embraced both traditions in their own Overall, Catholics and Jews have and burials. A Christian spouse may Now their oldest son doesn’t prac- lives. They keep a kosher kitchen and much common ground, making it worry about not knowing the Jewish tice any religion and their younger observe the Sabbath with the lighting less than surprising that they are in- Prayer for the Dead, which is recited son is interested in Christianity gen- of candles and reciting of prayers at creasingly marrying, researchers and as a sign of respect for the deceased. erally. Their daughter, who decided dinner. Mary has served as executive the couples themselves say. Both And spouses wanting to be buried to- at age 13 to convert to Judaism, dis- director of the Reform synagogue, and faith traditions rely on rich rituals gether may have to decide on a neutral tanced herself from Catholicism at they both serve on the Harrisburg Dio- and on theological interpretations cemetery. age 10 when she heard a prayer about cese’s marriage-preparation board. instead of just on biblical teachings, Mary and Ned Rosenbaum of Car- Jesus dying “for us men.” “Her head “His discovery of his Jewishness factors that distinguish them from lisle, Pennsylvania provide a model went up, and she said, ‘Didn’t he die brought us closer together as we shared many Protestant denominations. Many of how interfaith couples can weather for me, too?’” Mary recalls. a spiritual bond,” Mary explains. “To Jews and Catholics also share a Medi- the years. Married in 1963, the couple The conversion was a joyous event, me, the real ‘mixed’ marriage is between terranean cultural heritage. confronted various challenges with- she says. “I didn’t see it as turning someone who is religious and some- Marriages between Catholics and out the assistance of publications or away [from me]. I saw it as embracing one who isn’t.” other non-Christians pose new chal- support groups. an older religion that has roots for my lenges—and are only just beginning to At the time, Ned, who is Jewish, was own. It’s more of a problem for me Marianne Comfort is a freelance writer get attention, researchers say. not religiously active. They each signed that my older son has not chosen ei- in Schenectady, New York. The National Conference of Cath- papers agreeing to raise any children ther [religion] and is not raising his olic Bishops and the Islamic Circle of as Catholics, but Mary says she defined child in any religion.” Reprinted with permission from U.S. Catholic, North America have cosponsored a that in her heart as exposing the chil- As Ned deepened his Jewish spiri- January 1999. Copyright 1999 by U.S. Catholic. gathering of Muslims and Catholics from several dioceses and Islamic cen- ters in the Northeast. Participants dis- cussed marriage and family life as a Crisis Highlights Catholicism’s basis for possible future cooperation on interfaith families, according to John Borelli of the bishops’ staff for Troubled Theology of Children interreligious affairs. Some individual dioceses and na- tional groups of Catholic family-life ministers also report that they are just The absence—or unstable presence—of children in Catholic culture beginning to look into how to support a broader spectrum of interfaith couples. by robert a. orsi St. Augustine thought that children (modern times have not been kind to Cultural Symbols were naturally depraved; other the- children). And in these same years, the Chester Gillis, a Georgetown Univer- hatever else the ologians suggested that children were European and American middle classes sity theologian and a specialist in inter- dreadful crisis still good only because they lacked capaci- elaborated an extensive fantasy of child- faith marriage, notes that challenges unfolding in the ty and opportunity for sin; others found hood innocence in the idioms of ro- begin with the wedding ceremony. American Catholic children angelic and innocent. Christ- manticism, religion, and consumerism. Muslims, for instance, don’t permit Church is about— ian conceptions of children throughout Among Catholics, the nineteenth religious symbols in their worship Wand the news media, the courts, the the Middle Ages “oscillate between and twentieth centuries were the age space and consider prayers to the Church hierarchy in Rome and in the extremes,” writes church historian of the child. Catholics thrilled to the Christian Trinity as violations of United States, and an increasingly Janet L. Nelson, “because children’s sight of children in ecstatic communi- their belief in one God. Hindus, mean- infuriated laity have offered different behavior was taken to indicate good cation with the Virgin and to the sound while, have multiple gods and symbols. interpretations—it is fundamentally or bad supernatural power: on the one of their voices speaking her messages Cultural customs, such as dietary about children. hand, lack of control suggested diabol- of consolation and warning. That Mary and alcohol restrictions, complicate It is about children’s vulnerability ical influence, on the other, weakness chose to reveal herself to children at things further, Gillis says. People need to adult power and to adult fantasy in and unprotectedness suggested access Lourdes and Fatima and elsewhere to deal with practical matters such religious contexts and it is about the to the divine.” Nelson concludes that was taken by the Church as proof of as: What do you do with Grandma absence of real children in these set- the child was a protean figure to be the validity of the events—because how at the wedding or the reception? tings—real children as opposed to “exploited in legal or political as well could innocent children deceive any- Religious and cultural differences “children” as the projections of adult as moralizing contexts.” In the Christ- one—and by critics as proof of the are sometimes difficult to disentan- needs and desires or “children” as ex- ian imagination, the child-as-holy- Church’s intolerable and decadent cor- gle, says Dana Yala. “It’s an ongoing tensions of adult religious interiority. innocent and the child-as-demonic- ruption of the minds and hearts of challenge. I don’t know if I’ll ever The necessary response to the crisis other have spun around each other simple people. The age of the child feel we’ve worked it all out.” must be about children, too. We must in an unsteady dance. had its pope, Giuseppe Sarto, Pius X, Dana says she focuses on the simi- ask: What accounts for the strange It was the child-as-holy-innocent, who was determined to bring children larities between their faiths, not their doubleness of children in Catholic however, that came to dominate Euro- into full participation in the life of the differences. She reads Bible stories to culture, for their simultaneous pres- pean and American Christian under- Church. Pius radically lowered the age the children and shows them religious ence and absence? standing in the modern era. Children at which children might make their videos that incorporate the shared There has always been a deep am- were brutalized in industrial work- first communion (in a widely reported stories of the creation, Abraham, and bivalence in Christianity about the places; in European colonies they suf- story, the pope himself gave the host to Mary’s virgin birth. spiritual and moral status of children. fered the same fates as their parents a 4-year-old boy), encouraged young-

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sters to receive often, and promoted pens, innocence is transposed into evil. dren as weak and in need of adult re- religious fantasies and the lives of chil- the cult of the baby Jesus (to whom But the major trope of the modern ligious authority and protection holds dren—this is children’s fate in Christ- the Pope was devoted). Christian conception of the child is conservative imaginations. In popu- ian modernity. Children may have Catholics prided themselves on innocence, with all that this brings. lar understanding and practice there is been safer in premodern Christian offering their children direct access to Let me give an example of children considerable fluidity between the two contexts where they were not burdened the sacred, not what they imagined as as the objects of adult desire in mod- (apparently dissimilar) accounts of by adult fantasies of their sacredness the scaled-down, make-believe, Sun- ern Catholic culture. The decision of childhood because they are shadows or by the peculiar attentions that fol- day-school version of Christianity the Third Plenary Council of Baltimore of each other, the holy child and the low the imposition of holiness. given Protestant children. Childhood virtually to mandate that American demon child chasing each other across The problem, then, is not celibacy, became the model of adult faith in parents send their children to parochial the American Christian landscape. homosexuality, or liberalism but the the age of children. In an allocution schools under penalty of sin ensured It is a widely held assumption unstable presence/absence of children in 1929 on St. Theresa of the Little that Catholic youngsters and the adult among Christian educators and writers in a religious and political culture that Flower, whose autobiography was a religious assigned the task of forming on children’s religion today that chil- denies them the full complexity of their major inspiration for the age of the them in the faith spent a great deal of dren are naturally religious, as Protes- experience and renders them porous child, Pope Benedict XV summed up time together, much more so than reli- tant and Catholic educators insisted to to adult need and desire. The neces- the ethos of the period: “In spiritual gious figures and children in any other me again and again at a conference sary response to the crisis in the Church childhood is the secret of sanctity for American religious culture. Children recently. Children are endowed with is to find ways of making children more all the faithful of the Catholic world.” and adults watched one another very an innate spirituality that is more au- authentically and autonomously pres- Pope Pius told an audience of closely in this world, the inevitable thentic, more open and more gracious ent in contemporary Christian contexts French children in April 1912 that result of their daily proximity, and one than adult religiosity. There is a real and of genuinely protecting them. their guardian angels every day beheld of the things that adults searched chil- gnosticism of childhood in the con- The issue at stake, in other words, is the face of God “in the souls of these dren for were signs of religious voca- temporary United States. Prominent children’s rights in religious environ- little ones where God is reflected as tion. It was common before the Second religious theorists claim that children ments. (I have not read a single com- in the mirror of their innocence, their Vatican Council for youngsters to enter have greater spiritual insight than adults mentator on the Catholic crisis say splendor, their purity.” The comment that what is needed are mechanisms reveals the dilemma of real children for giving children greater voice in in the age of the child: Innocence is the Church.) Making children truly a mirror—but there is nothing in a Making children truly present means recognizing present means recognizing first of all mirror other than what is reflected in their separateness from adults (at the it. Innocence is empty. “Childhood first of all their separateness from adults. same time honoring the bonds of love, can be made a wonderfully hollow responsibility, and dependence that category,” literary historian James form between the generations). Clearly Kincaid writes of Victorian fantasies religious life at a very early age, direct- and that children speak with prophetic defined boundaries between children of the innocent child, “able to be filled ly out of elementary school; these voices. In such fantasies of childhood and adults are essential especially in with anyone’s overflowing emotions, special children were identified as spirituality, maturation can only be religious contexts where not only the not least overflowing passion.” The such by adult religious, sometimes seen as a fall from grace; holy children boundaries tend to be weak but also emptiness of the discourse of innocence taking hold of children’s own religious cannot really grow up. the absence of such boundaries between creates a space into which adult desire fervor, sometimes imposing their vision Adult fantasies of innately holy chil- generations is often seen as morally can be projected. The innocent child on children. dren deny youngsters the full range of and spiritually appropriate and good. is bound to adult desire; he or she does The children singled out for this human experience and emotion. The Children are not extensions of their not exist apart from this. special kind of religious attention were fantasy is predicated on children not parents’ religious worlds. Churches This is not to say that there were marked off from the rest of their peers having normal lives (normal lives are might begin a season of reflection on not countervailing modern accounts and usually found themselves relent- the privilege and prerogative of the their own theological traditions and of the child in Catholic and Protestant lessly pursued, the objects of a long adults who nostalgically situate children moral practices (the resources for this cultures. When Christians aligned with and complex seduction process that in a presocial space of holiness). The are becoming available in the emerging progressive political initiatives in de- involved special privileges in school, fear that children may indeed have study of children’s religious history) to fense of young people’s rights, for ex- little gifts of religious objects, special more complicated lives, emotions, ex- examine how theology and denomi- ample, they developed richer accounts field trips, and the delight of adult periences than is allowed them by fan- national practices deny children’s lives of children’s real lives that challenged attention. Some children found this tasies of their natural holiness—that and experience and what they have normative religious views. Nor am I intense religious scrutiny flattering, in fact they might be just like adults affirmed of children’s lives. At a mini- saying that the hollowing out of the but many others were terrified by it. in this regard—produces the damned mum, such a season of reflection calls child in modern Christian culture is The hollowing dynamics of inno- children that populate the American for honoring children in the fullness the only source of children’s distress cence and the absent/present “child” gothic as well as the moral hysteria and complexity of their real lives in and oppression. Many of the children generated by them are evident across that periodically grips American Chris- the circumstances of the present and abused by the priests assigned them by American Christianity. There are two tians, liberal and conservative. The in their autonomy. Boston’s bishops were poor and dark- dominant discourses about children discourse of the holy child generates skinned; in these cases, race and class among contemporary American as its necessary counterpart the fantasy Robert A. Orsi is Charles Warren deepened children’s invisibility. The Christians and post-Christian practi- of the dark teenager that so haunts Professor of the History of Religion demon child endured into modernity, tioners (in New Age and Pagan contemporary imaginations; the dark at Harvard Divinity School. moreover, the necessary shadow of the groups, for instance). The view that teen is the holy child come to adoles- holy innocent. The innocent child is children are innately spiritual, which cence. The trope of innocence, the Reprinted with permission from the Spring uncanny, and adults are made anxious develops out of the nineteenth-century hollowing out of children’s own inte- 2002 issue of Harvard Divinity Bulletin. by the emptiness they themselves have discourse of the holy innocent, holds riorities, desires, and autonomy, the Copyright 2002 by the President and Fellows imposed on children. When this hap- liberal imaginations; the view of chil- blurring of boundaries between adult of Harvard University.

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priests, the role of women in the Daughter, Dad Tangle Over Religion Church, and Catholic moral teachings on contraception and abortion. Michael Novak’s depth and scope of knowledge and reading is immense. Conservative Catholic thinker and adult daughter think about He quotes from a variety of sources, depending heavily on C.S. Lewis and their faith together G.K. Chesterton, who wrote many de- fences of Catholic teachings in the early part of the 20th century. by dean sarnecki to provide for her clear direction and tions and presented in a way that I In regards to biblical material, Novak responses. encounter as a teacher in a Catholic relies on Raymond Brown (Christian ave you ever received The result is their book, Tell Me school on a daily basis. Scriptures) and John McKenzie (He- from one of your Why: A Father Answers His Daughter’s Her attitudes and opinions are those brew Scriptures). children a question Questions About God (Pocket Books, of a young person raised in the 1980s I found this to be an excellent re- regarding the existence 1998), a dialogue between father and and ’90s. Her interest and investigation source book as an introduction to of God or about God daughter. It started quite innocently in popular New Age philosophies and Christianity, specifically Catholic Chris- Hthat has stumped you? when Michael was attending a confer- the practice of moral relativism found tianity. This would be an excellent tool Have you fallen back on the old ence in Warsaw and received a fax among her friends are not uncommon for use in RCIA and for teachers of “because that is what you are supposed from Jana. among teenagers in Alberta today. religious education who are trying to to believe,” or, “that is what the Church Jana had asked for a couple of books Jana makes it clear from the begin- understand and share with others the says,” or, even more honestly, “go ask on religion before Michael had left ning that she struggles with much of basic issues of faith and belief. your mother!” and a few days later a long fax, filled “traditional” Christianity and Catholi- I did not necessarily agree with all I have to admit, both as a parent and with questions about God, faith, Church cism. And while Michael is a Catholic of his positions regarding ecclesiology a teacher, I am often posed questions and religion, arrived. Michael leapt at theologian, he does present in his re- and some of his conservative views; in that I cannot answer. While I try to the chance to answer his daughter. sponses an ecumenical attitude. fact, often I found myself siding more avoid evasive answers, I wish I could Due to the number and depth of His ability to draw from various with Jana in her questioning. In general, provide the answer that would lead the the questions being answered, it was Christian, Jewish and Muslim teach- Michael and Jana Novak have produced questioner to solid faith or at least to decided by Michael to complete the ings to represent the nature of the an interesting and readable text dealing lead them to inquire further into their activity as a book. divine is excellent. The Jewish roots with basic theology. own beliefs. Michael Novak had written a simi- of Christianity and what we share in This is somewhat the situation that lar text in the 1960s entitled Belief and common heritage with the Jews is Dean Sarnecki teaches religious studies at Michael and Jana Novak found them- Unbelief. Over a period of time, dis- clearly presented. Archbishop Jordan Catholic High School selves in. However, unlike my children cussions between father and daughter, Make no mistake, however, Michael in Alberta, Canada. or students, when Jana, a recent col- and a number of rewrites, the final Novak is Catholic and this comes lege graduate, asked her father, Michael, product was completed and reads some- through clearly in his defence of spe- Reprinted with permission from January 17, 2000 an eminent Catholic theologian, to what like an extended dialogue. cific Catholic doctrines and customs. Western Catholic Reporter. Copyright 2000 by answer some deep questions regarding I found the book intriguing. The He strongly defends the Church’s hier- Western Catholic Reporter. faith, Church and morals, he was able questions posed by Jana are real ques- archical structure, the ban on women

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