C21 Resources

A SERVICE OF BOSTON COLLEGE fall 2006

questions, a team of sociologists con- welcomed, and actively involved in the Challenges and ducted a national survey of more than life of the Church,” they write. eight hundred women and men “If religion in general is on the between the ages of twenty and thirty- decline in America, as some observers Opportunities nine. Their findings, based on ques- claim, it is not due to the dying of the tionnaires and followed by telephone old but the inability of the Church to and personal interviews, were pub- retain these young adult Catholics,” by audrey laporte vest committed to the Church. If this is lished in Young Adult Catholics: Reli- according to coauthor William D. true, what are the implications for gion in the Culture of Choice by Dean Dinges. “Church leadership must he future vitality of the the future of the Catholic Church R. Hoge, William D. Dinges, Mary accept that young adult Catholics are Catholic Church lies in its in America? Johnson, S.N.D. de N., and Juan L. not Catholic in the same way that pre- T young people. Yet anyone Who are today’s young adult Gonzales, Jr. (University of Notre vious generations have been Catholic. who has been paying attention Catholics? How do they actually live Dame Press, 2001). The book should be a flashing yellow knows that the worshippers at most their Catholicism? Do they go to Mass One of the authors’ most striking light, a warning, that many serious weekend liturgies are typically a on Sunday? Are they alienated from conclusions is that the leadership of issues need to be addressed if the graying congregation. Many people the Church? How do they respond to the Catholic Church needs to estab- Church is not to lose this generation.” in their twenties and thirties do not the Church’s moral teachings? Do lish a “preferential option” for this In an interview with Liguorian, attend Mass on a regular basis. Even they take the popes’ statements seri- population, a dynamic and sustained Dinges, an associate professor of Reli- fewer take active leadership roles in ously? Are they leaving for other de- outreach. “Resources and energies gious Studies in the School of Reli- the parish. The obvious conclusion is nominations in significant numbers? should be directed toward helping gion at The Catholic University of that young adult Catholics are not Seeking answers to these and other young adult Catholics feel wanted, America, outlined some of the major

in this issue Young Adult Catholics

atholics today who have a personal memory of Mass in Latin sometimes experience a “wake-up call” when they consider that the Second Vatican Council, that watershed event that sought to breathe new life into the Church, closed its sessions over forty years ago. What this lapse of time means, among other Cthings, is that there are now Catholic adults who have lived their entire lives after the Council. If our formative experiences of religion happen during youth and adolescence, it is important to ask how the formation of young adults today differs from that of their parents or grandparents. In addition to the developments within the Church—mass in the vernacular with the priest facing the congregation; a new embrace of religious freedom and ecumenism; a nuanced engagement with the modern world—there were developments in the United States and around the world. The decade from 1965 to 1975 was the era of the cold war and the conflict in Vietnam; the sexual revolution; the scandal of Watergate; and the conflicts between government and universities. During this same era, adolescence and young adulthood were redefined by both cultural and economic forces. Many young adults experienced a greater degree of freedom than their parents had known in their youth. The ensuing decade, from 1976 to 1986, saw even more change. Catholics born during this period have memories of only one pope, the late John Paul II. His agility in utilizing the media showed many young people a willingness to engage the world they lived in, a world of acceleration of communication and information. His presence at the several World Youth Days too showed young Catholics the face of a man seeking to persuade them to challenge the impersonal forces of the market-driven world. For these rising “John Paul II Catholics”—many of whom are in college now—the late pope represents a benchmark of authentic discipleship in the world. Catholics whose memories stretch back to earlier popes—Paul VI and John XXIII especially—often find themselves bewildered by what they see as contradic- tory messages from young adults. On the one hand, there are those who seem disengaged from the Church, a large group which surveys describe as “spiritual, but not religious.” On the other hand, there are those whom the theologian William Portier describes as “evangelical Catholics,” a smaller group who, following the example of the late pope, are energized by their Catholic faith even amidst what they perceive as a sometimes hostile cultural milieu. This, our seventh issue of C21 Resources, takes up the challenge of helping discern the challenges for the Church as it reaches out to young adult Catholics. We begin with survey data of both white and Hispanic young adults in the United States. Next, we include autobiographical pieces from three young adults today, pieces which reflect the different routes that young Catholics have taken in their religious formation. From there, we engage the voices of two mature Catholic thinkers speaking to their younger brothers and sisters in faith. The final five pieces suggest ways forward in the Church’s mission to young adults today.

—The Editors

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 1 have serious behavioral consequences. Challenges and Opportunities For example, about 50 percent of non-Latino marriages are to non- C21 Resources Catholics, another index of the findings of the survey and their pas- do more to welcome young adults and salience issue. The attitude among toral implications. The research do everything it can to instill in them many younger Catholics that it editor focused on Roman Catholics between a strong sense of community and doesn’t matter that much whether Timothy P. Muldoon the ages of twenty and thirty-nine, Catholic identity. one is a Catholic affects decisions members of Generation X and Many of those interviewed, Dinges about choosing a spouse or sending Director, The Church in the younger baby boomers, who were at reports, see no critical difference one’s child to a Catholic school. 21st Century Center least at some point in their lives com- between Catholics and Protestants. mitted to the Church. The group sur- “Less than 50 percent believe that any older Catholics tend to advisory board veyed included 60 to 70 percent non- Catholicism is any more faithful to the forget that for these Latinos and 30 to 40 percent Latinos will of Christ than Protestant Myounger Catholics, Vatican J.A. Appleyard chosen from confirmation rolls in var- Churches, especially Protestant main- II is ancient history. Many young Jonas Barciauskas ious parishes. line traditions. For them, the ‘bells adult Catholics have no sense of what On the plus side, these young adult and incense’ differences are largely the Council was about. They often Ben Birnbaum Catholics are not alienated from or peripheral. They regard Catholicism associate it with the use of English Robert Imbelli angry with the Church in the same as just another denomination and a rather than Latin in the Mass and way that many older members of the choice of lifestyle that is not necessar- changes in a few prayers. At best, a John L. Mahoney baby boom generation are. Rather, ily any truer than other Christian sophisticated sense of what the whole Robert R. Newton their attitude toward the institutional denominations.” process was about is lacking. Dawn V. Overstreet Church is what sociologists call one of The study also found that as much Older baby boomers should not anomie, that is, indifference or a sense as these young adults like being assume that their agenda in the wake Nancy Pineda-Madrid of normlessness. They are simply not Catholic, their attachment to the insti- of Vatican II is necessarily the agenda Barbara Radtke particularly attached to the institu- tutional Church and their sense of of today’s young adults, Dinges says. tional Church. This, Dinges says, Catholic identity is weak. “Many of “The idea that the Church is polar- presents a different kind of pastoral these young people have a particularly ized between left wing and right wing, designer problem than dealing with those who difficult time articulating exactly what liberal and conservative, is no longer a Progressive Print Solutions are angry with the Church or contest- it means to be Catholic,” Dinges says. helpful way to think about what’s ing aspects of its teaching. “Some of them haven’t a clue about going on in the Church.” Another encouraging finding was what is unique or distinctive about Another striking difference C21 Resources is published by the that few young adults have actually left being Roman Catholic.” Yet the sur- between young adult and older Church in the 21st Century Center the Church. They like being Catholic vey revealed several points that most Catholics is that many in the study and have no intention of leaving. Only participants agree are relevant to their have not experienced Catholicism at Boston College, in partnership with about 10 percent of those interviewed identity as Catholics. as a cultural system, especially non- the publications from which these have entirely ceased to participate in One of these points is the strong Latinos. Lacking a strong communal articles have been selected. C21 Re- parish life and no longer call them- commitment to social-justice issues in Catholic experience, young adults sources is a compilation of the best selves Catholic. the Church. Those surveyed link a have a limited sense of the history, In most cases, those who have left commitment to the poor with a sense language, and symbolism of the analyses and essays on key challenges the Church have joined other Christ- of what it means to be Catholic. One Catholic tradition. Catholic identity is facing the Church today. They are ian denominations, a point that illus- of the great successes of the Second more strongly ingrained in the ethnic- published with the intent of stimulating trates a widespread perception among Vatican Council, Dinges believes, is ity of Latinos than in that of non- discussion and thought among bishops, this population: it rejects the possibil- the strong understanding that where Latinos; but for third- and fourth- ity of any kind of objective truth. The the poor are, Catholics need to be. He generation descendants of European priests, religious, and lay members of generation often labeled Generation X believes, however, that educators need immigrants, Catholic ethnic factors the Catholic community. regards religion as basically a matter to do a better job of linking this com- are no longer at work. of opinion or perspective. They have mitment to social justice with specific “The great irony of this situation,” come of age, as the book’s subtitle Catholic teaching as an important part Dinges says, “is that for a long time, emphasizes, in a culture of choice. of what it means to be Catholic. Catholics were outsiders. This nation Reflecting a major cultural trend, they Despite this encouraging finding, has an embarrassing history of anti- tend to disassociate spirituality from the researchers saw a declining sense Catholicism, especially during the religion. For this generation, being a of the salience, or central importance, nineteenth and well into the twentieth spiritual person has nothing to do with of Catholic identity in the lives of centuries. This evoked a strong ‘us being part of a particular historical these young people. There is less con- against them’ mentality. Now that Keep track of lectures, panel tradition. Some have a strong sense viction that it really matters to be Catholics have become fully assimi- discussions, and all events that they have no need for mediators Catholic. lated and anti-Catholicism has waned, sponsored by The between themselves and God. Dinges considers the perception of this dynamic is no longer working.” Dinges views this attitude as poten- the Catholic Church as just another On the whole, the researchers Church in the 21st Century tially lethal to the future of Catholi- Christian denomination, the weak found a fairly strong sacramental sen- Center at our web site cism. “We are a profoundly communal attachment to the institution of the sitivity among those surveyed. Clearly, www.bc.edu/church21 religion,” he says, “not a ‘me-and- Church, and the unclear sense of they have been nurtured by sacramen- Jesus’ religion.” For this reason, he Catholic identity among young adults tal participation. Most identified belief believes it is essential that the Church to be extremely important issues that in the Real Presence as essential to

2 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 Catholicism. Since only 30 percent of from what one young man called a interfaith marriages. ried and come back.” this population attends Mass on a “milk-and-cookies” Jesus to a strong “It’s the young people of today who Clearly, this study reveals both dis- weekly basis, however, it is unclear emphasis on social-justice issues. predict the old people of tomorrow,” quieting and hopeful signs. Yet Dinges how this sacramental sensitivity can be While the latter is a positive point, he says. “Social science researchers does not think that today’s young adult nurtured over the long run. few of the 67 percent who are regis- have found that after a certain point, Catholics should be perceived as a The young adult Catholics inter- tered in a parish reported involvement there is a continuity in our beliefs and problem. “They present both chal- viewed appreciate the Church’s global in social-justice ministries. values. After about the age of twenty- lenges and opportunities within the consciousness. Most of those inter- five, there is a kind of solidification Church,” he says. “They are a reser- viewed regard Pope John Paul II as a ccording to Dinges, if the sur- of values. The way young Catholics voir of energy, dynamism, and com- significant icon of Catholicism. They vey highlights one unavoidable express their Catholic identity now mitment. There are many good young hold him in high esteem, even though A truth, it is that “the American predicts the way they will express people out there. We need to reach they don’t necessarily agree with Church is learning in a somewhat their Catholic identity as they age. out to them.” everything on his moral agenda. They painful way the lesson that compli- “There was a time when the gen- know he is challenging them, and they ance with Church teaching can no eral wisdom was that young Catholics Audrey LaPorte Vest is a freelance respect him for that. longer be forced. People need to often left the Church for a while, author and editor from St. Louis, Mis- The authoritarianism of the have a sense of participating in deci- then came back when they had chil- souri. Church and its moral code, especially sions, and these decisions have to dren. The current trend to later mar- in matters of sexuality, is one of the appear reasonable to them and de- riages has greatly extended that con- Reprinted with permission from Liguorian, major points of conflict revealed by rivative to some degree of their own nection point. The Church can no April 2002. the study. As with many older life experience. Otherwise, they’re longer just wait for them to get mar- ––– Catholics, there are significant dis- not going to be bound to them.” crepancies between what the Church But how can the Church minister from the u.s. bishops teaches and how these young adult to a population which has made the Catholics actually live their lives. Cer- decision that it does not have to live tainly, a great many of them under- up to a particular moral principle? stand the Church’s positions, but they How can parishes minister to the core simply cannot reconcile some of those identity of the whole congregation Sons and Daughters positions with their own conscience. when certain individuals hold dissent- Although survey participants gave ing views? What, in short, do young parishes high ratings on meeting their adult Catholics want and expect from of the Light spiritual needs, the central disconnect- the Church, and how can it minister ing point for most of them is the to them more effectively? liturgy. As college students, they often One of the questions asked of e know that your talents, to your concerns and speak on your experienced meaningful, uplifting interviewees was, “What if you had and those of other young behalf, offering you a hope rooted in liturgies as part of their campus min- the chance to address the American Wadults, can enrich the the embrace of Jesus Christ. istries, only to become alienated after Catholic bishops, and they wanted Church and can be a sign of God’s During your life journey, continue they left college and encountered to hear from young people?...What presence in society. We invite you to to hope and to dream. We want to parish liturgies that did not connect would you say?” Their responses are share them with us and to become support you in every way we can, even culturally with their generation. Spiri- enlightening. part of a welcoming community for as we acknowledge that this support tual experience is important to young The need for parishes to be more other young adults as well. Not too has not always been present. This is adult Catholics. They like liturgies welcoming of young adults and to fos- long ago, our Holy Father spoke of one of the works of the Christian with music that connects to them cul- ter a strong sense of community is a your importance to the life of the community—to help you live your turally and that fosters a sense of com- recurring theme. Young adult Catholics Church: “The Church needs your life in Jesus Christ. Do not hesitate munity. They also look for meaningful are eager to know more about their energies, your enthusiasm, your ideals, to make Jesus the center of your life, hospitality, good preaching, and edify- faith and expressed a desire for more in order to make the Gospel of life the focus of your choices in life. In ing homilies that are relevant to the parish adult-education programs. penetrate the fabric of society, trans- the words of our Holy Father, “Build Word and that speak to their lives in They are aware of many of the flaws forming people’s hearts and the struc- your lives on the one model that will an authentic way. and failings of their Catholic tradition, tures of society in order to create a not deceive you...open the Gospel and When it comes to meeting their and they need help in learning to see civilization of true justice and love.” discover that Jesus Christ wants to be personal needs, their ratings of much more that is healthy, edifying, .…In a special way, we would like your ‘friend’ (cf. Jn 15:14). He wants parishes fell significantly. Many of the and sanctifying about the Church. to speak to those men and women in to be your ‘companion’ at every stage young adults surveyed expressed doubt A number of those interviewed difficult situations: to those who are on the road of life (cf. Lk 24:13-35). that their voices are being heard by said they want to know more about unemployed or underemployed, who He wants to be the ‘way,’ your path the Church leadership. Many parishes, the Bible. Having encountered evan- have been abused, who experience dis- through the anxieties, doubts, hopes, they say, have programs for children, gelical Christians in college and on crimination because of economic or and dreams of happiness (cf. Jn 14:6). teens, and parents, but there is no sig- the job, they expressed a sense of inad- ethnic prejudices, who struggle with He wants to be your God (cf. Mt nificant outreach to those in their age equacy because evangelical Christians their sexuality, who are newcomers to 16:13-17).” group. Still others feel alienated know Scripture so much better than our country, who are struggling in because they don’t see their peers in they do. their marriage, who seek wisdom and From the U.S. Bishops, Sons and active leadership roles in the context Dinges also sees a need for better guidance in raising children, or who Daughters of the Light: A Pastoral Plan of the liturgy. marriage-preparation programs and are having difficulty making and keep- for Ministry with Young Adults (1997) Overall, those interviewed had a continuing marriage ministries, espe- ing commitments. We want you to (http://www.nccbuscc.org/laity/ygadult/toc.shtml) negative reaction to their religious cially to that 50 percent of non- know that you are not alone and that education. Their experiences ranged Latinos in this age group who are in we will continue our efforts to listen

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 3 Young Adult Catholics

BY DEAN R. HOGE, away. Parishes must be pastorally sen- than a simplistic emphasis on learning tion of the common good. All three WILLIAM D. DINGES, sitive. Young adult Catholics need to traditional doctrinal positions. Young are distinctive in Catholic identity. MARY JOHNSON, S.N.DDEN., be welcomed and encouraged to re- adult Catholics must be listened to And they are values and orientations AND JUAN L. GONZALES, JR. connect with the Church before and consulted regarding their own val- that counter many of the prevailing being confronted with juridical ues and concerns and in terms of their forces of materialism, secularism, and Editors’ note: The following is an requirements. own visions of what they can con- exaggerated individualism in Ameri- excerpt from the book described by tribute to the future of the Church. can society. They can be affirmed in Audrey LaPorte Vest in the preceding II. Promote a Distinct The type of positive approach associ- ways that are not excessively sectarian article. In this excerpt, the authors of Catholic Identity ated with the Rite of Christian Initia- or that imply a return to pre-conciliar the study make recommendations to Young adult Catholics should be tion of Adults (RCIA) with its empha- Catholic triumphalism. In combina- Church leaders about how to minister to imbued with a positive and distinct sis on mentoring, deliberation, tion, they can provide a healthy and young adults today. sense of Catholic identity. While ecu- community, and discipleship is a help- necessary tension with society con- menical dialogues should continue, ful model in this respect. Church ducive to the commitment of young Catholic religious educators should efforts to enforce boundaries, rules, adult Catholics to the Church and its Our Recommendations refocus some of their energies on pro- and regulations that are not widely mission. n light of our study of young moting the distinctiveness of Catholic accepted by those involved are likely adult Catholics, we present the identity. This means responding cre- to be counterproductive. Nor will IV. The Liturgical Context I following recommendations: atively to the yearning for core values Catholic identity be strengthened by The Mass has a compelling power and faith content alluded to by young disparaging what is different about in the spiritual life of many young I. A “Preferential Option” for Young adults. As one respondent cogently put non-Catholic traditions. adult Catholics. Although not the Adult Catholics it: “I want to be a Catholic. I want to In Chapter 8, we say that elements only context, it is one in which Church leadership should initiate know more about my faith. I want in the total identity structure achieve many Catholics encounter commu- a “preferential option” for young adult some substance.” more or less centrality and more or nity, the Word, and the sacred. The Catholics. This means a dynamic and solidarity expressed in the liturgy is sustained program of outreach. fundamental to Catholic identity Resources and energies should be and critical to a generation of young directed toward helping young adult “Resources and energies should be directed adults concerned with problems of Catholics feel wanted, welcomed, and intimacy and caring. Parish resources actively involved in the life of the toward helping young adult Catholics feel of every type should be poured into Church. Liturgy is a primary venue enhancing the quality (spiritual, com- for such outreach, since it is the insti- wanted, welcomed and actively involved in munal, aesthetic) of liturgies. Young tutional context in which the vast adult Catholics must not experience majority of young adults experience the life of the Church.” liturgies as outdated, mechanical, themselves as a church. irrelevant, or boring. This means Efforts must be made to develop that young adults themselves must programs, ministries, and initiatives in be meaningfully integrated into the parish settings specifically directed liturgical act in a variety of ministerial toward young adults. We cannot We concur with Davidson et al. less influence over other elements, roles. Appropriate room must also assume that programs which are effi- (1997) in bringing attention to the depending on how well they serve the be made in the liturgy for musical, cacious for adolescents or married negative consequences of religious total spiritual needs of the person. artistic, and cultural forms with couples are also appropriate for young education that emphasizes ecumenism Elements of an individual’s personal which young adults can resonate. adults. Respondents told us that while and a common Christian heritage but identity which enhance self-confidence some young adult groups in parishes that fails to include a focus on what is will grow in importance. The reverse V. Build Better Community were faith sharing, others were little distinctive about being Catholic and is also true. If Church leadership The communal nature of the more than de facto singles groups. why that matters. To continue this wants to strengthen Catholic identity, Church should be emphasized. More Parish and diocesan levels should generic orientation will have detri- what is done must contribute to the attention and energy should be given highlight particular issues for young mental consequences to the future of confidence and strength of the indi- to building community in parish life. adult subpopulations—single life, mar- the Church. vidual believer. People who experience But the liturgy alone should not bear riage, work, elderly parents, children, empowerment through the Church the entire burden of this task. Small ethics, social justice, sexuality, and the III. Build a Catholic Identity will become stronger Catholics. faith communities and action-oriented problems of relationships and inti- in a Positive Way We believe that Catholic distinc- projects will also be important. macy—and develop appropriate Emphasizing the distinctiveness of tiveness can be accentuated in positive This community building initiative programs. Catholic identity can be done in a ways by special emphasis on three should not be construed simply as Young adult Catholics who have positive way. Approaches based on dimensions of Church life: (a) sacra- bringing back young adults who are stopped practicing the faith and who exhortations to obligations may pro- mentalism (especially the Mass as feeling isolated and in need of social return to the Church on the occa- duce momentary compliance, but not noted below), (b) the struggle for support and intimacy. Young adults sion of a wedding or funeral or bap- the positive motivations which are peace and justice in a fashion that must see that community is an eccle- tism should not be greeted with the foundational to spiritual growth. We builds on distinct elements of contem- sial dimension that is intrinsic to their question, “Are you registered in this believe that the strengthening of porary Catholic theology, and (c) the Catholic identity, that being Catholic parish?” Such queries will drive many Catholic identity will necessitate more centrality of community and promo- is not something simply between the

4 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 individual and God or even between faith traditions. The topic is broad lay ministers in the Church continue X. Young Adult Catholic the individual and the hierarchy rep- and includes everything from knowl- to be found in older generations Initiatives resenting God; they must feel it is a edge of Catholicism and of non- alone? The effort to incorporate young communally mediated and articulated Catholic traditions to feelings of vul- adults into a more meaningful experi- identity. nerability and insecurity in defending IX. Spirituality, Prayer, ence of the life of the Church is not Catholicism. and Meditation a one-way street. While persons in VI. Better Young Adult Attention should be paid to the The Church needs to continue to leadership positions in the Church Religious Education specific needs of the large number of teach young adults about its many rich have responsibilities in this region, There is a critical need for credi- Catholics who are marrying people of and diverse sources of spiritual renewal. so do young adults themselves. Young ble and relevant adult religious edu- other faiths or no faith—and, where Efforts should be made to assist young adult Catholics should try to take the cation. As one young adult observed, possible, to the increasing number adult Catholics in reappropriating spiritual offerings and mission of the “The Church settles for less than the who are marrying outside of the specifically Catholic symbols and Church more seriously. This involves best.” This is especially true in three Church. The rate of interfaith mar- spiritual traditions. This is especially learning more about the Church and areas: Bible study, Vatican theology, riage is high. Parishes need to develop important in view of the fact that most its rich intellectual tradition and and the Church’s social teachings. programming that will address inter- of their spiritual seeking occurs within investing more time in its institutional, Disputation over Vatican II’s faith questions ranging from basic the tradition (Chapter 7). This reap- sacramental, and liturgical life. Making meaning and implementation is an information about different faiths to propriation will facilitate their sense the effort to get to know Catholics undercurrent in the contemporary issues of child rearing, religious educa- of connectedness and continuity with who are parish connected will help Church. It is still a source of polariza- tion, and holiday celebrations. Catholicism, even while these symbols reinforce the sense of community tion and division among Catholics. and traditions are transformed in a and solidarity essential to Catholic Yet many young adult Catholics know VIII. More Recruitment to the new cultural and historical context. life. Peer relationships will also make little about the Council, its delibera- Priesthood, Religious Life, The Church’s emphasis on prayer and a difference in encouraging Mass tions, documents, and theology, and and Lay Ministry meditation in conjunction with social attendance and participation in small what The low percentage (15 percent) of action is also important. groups or parish service projects. is known is piecemeal and superficial. young adults who indicated that they We learned from our interviews A respondent’s comment that “My had been encouraged to think about a that retreat experiences in particular From Dean R. Hoge, William D. Dinges, understanding of the Vatican Council vocation to the religious life or priest- are effective in the above respects. Mary Johnson, S.N.D de N., ad Juan L. Gon- was it made the Latin Mass become hood is a cause of concern. We believe There should be more and a greater zales, Jr., Young Adult Catholics: Religion in the non-Latin and...changed some of the that efforts to empower the laity to variety of retreat opportunities that Culture of Choice (University of Notre Dame words in prayers,” is emblematic of take their rightful place in the Church are affordable, relevant, and offered Press, 2001) pp. 231-234. the situation. This is a serious lacuna do not preclude the invitation of some at convenient times and locations. ––– in Catholic life today—as is the gen- young adults to consider religious life eral lack of knowledge regarding and priesthood and the education of Catholic social teachings since Vati- all young adults about the various can II. ways of life in the Church. Young The three areas—Bible, Vatican adult Catholics should be brought to II, and social teaching—need to be greater awareness of ministry in serv- addressed with programs that are ice in the Church and the world. This intellectually edifying and challeng- involves both encouragement for new ing, action oriented, community forms of non-ordained lay ministry building, and helpful for integrating and encouragement for priests, broth- young adults into parish life. Many ers, and sisters. One young woman young adult Catholics are eager for told us that she had never been taught instruction in their faith and will about the option of religious life. She prove receptive to initiatives. said her religious education focused The problem of Catholic young on “Christian lifestyles” but only pre- adult religious education transcends sented the options of marriage and the issues of content and the develop- single life. ment of curriculum, it is also one of For those who were encouraged pedagogy. Greater attention needs to to think of a vocation to the priest- be given to the teaching of teachers hood and religious life, the encour- and those involved in young adult agement came primarily from their education. Resources should be family. Our findings suggest the directed to these ends, along with the Church should explore why more development of youth groups, com- intensive recruitment does not come munity service projects, and retreat from within the priesthood and reli- programs which implement these gious life itself. teachings. Attention should also be paid to the vocation of lay ministry. While VII. Better Marriage the Church often talks about the laity Preparation assuming more ministerial roles in One of the most challenging areas the future, we found that very few in our interviews was the relationship young adults were employed in full- of the respondents to people of other time work within the Church. Will

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 5 Between Two Cultures

BY JEFF GUNTZEL understand the challenges posed by the institute. part and focuses on Spanish-speaking the new demographics. He is the “There seems to be a myth among immigrant young adults.” he 2000 census confirmed all Spanish program director at the Catholic youth ministers that Hispanic In addition, he said, “Only 5 per- the hunches: The Hispanic Christian Renewal Center, a retreat teens will be cared for by the Hispanic cent or less of the diocesan directors T population in the United center in Dickinson, Texas, run by adults who are of their culture, so the are themselves Hispanic. That’s not States is soaring. the Missionary Oblates of Mary non-Hispanic ministers need not necessarily a problem in itself...they The numbers are eye-opening: A Immaculate. Castro works with His- reach out to them,” the report’s receive very little training in the area 58 percent increase in the overall His- panic young adults from the parishes author, Ken Johnson-Mondragon, of cross-cultural ministry.” panic population since 1990. Hispanic of the Galveston-Houston diocese. wrote in an article summarizing the young people ages 15 to 29 grew by 54 “What we have accomplished document’s more than 100 pages. On the Radar Screen percent. And Hispanic children ages 0 here,” said Castro, “hasn’t been “The reality,” the report contin- Barbara Anderson is the Program to 14 grew by 62 percent. Hispanics without a struggle and we are still ues, “is that most Hispanic youth are Coordinator for the Secretariat for will soon be this country’s largest mi- struggling.” living between two cultures, neither Family, Laity, Women, and Youth nority group. By some counts, they The Galveston-Houston diocese of which is fully theirs. This means at the U.S. Conference of Catholic already are. Bishops. Anderson says the issues Everyone has taken notice: politi- surrounding the Church’s challenge cians, TV networks, and certainly the Table 1 in reaching out to Hispanic youth Catholic Church. It is a rare Church and young adults are on their radar meeting or convention that does not By 2010, more than 50% of all young Catholics in the U.S. screen. in some way recognize the growing will be Hispanic. In concert with the Bishops’ demographic reality. There’s a big dif- Committee on Hispanic Affairs, ference, however, between noticing 37% of the U.S. Catholic Church was Hispanic in 2005. the Secretariat for Family, Laity, the changes and knowing what to do (Most recent estimates from Instituto Fe y Vida) Women, and Youth has adopted an about them. 50% of all Hispanics are younger than 27 years old. initiative to address the needs of A recent report, “The Status of His- (U.S. Census Bureau estimates for July 2005) Hispanic youth. “One of the tasks panic Youth and Young Adult Ministry outlined in the initiative,” says Ander- in the United States,” published by Ins- Among Catholics under age 30 in the U.S., Hispanics have son, “is promoting the collaboration tituto Fe y Vida, assesses not only how between Hispanic ministry offices the Catholic Church in the United increased 70% in the last 15 years, while non-Hispanic whites and youth and young adult ministry States is facing the challenges and op- have decreased 16%. offices within the various dioceses. portunities presented by such a dramatic (Most recent estimates from Instituto Fe y Vida) And definitely to reach out both in shift, but also how much is at stake. English and Spanish with any kinds “The Catholic Church must come Only 5% of ministers to youth and young adults in the U.S. of materials that we produce.” to terms with the challenge of minis- were Hispanic in 2000. Of course, there are bound to be tering to its Hispanic population,” the (Based on participants surveyed at the 2000 National Conference for Catholic Youth Ministry) obstacles. Among those, said Ander- report warns, “or it may risk losing a son, is recognizing cultural differ- significant portion of the faithful for ences. “There really is a very differ- generations to come.” has one of the 10 largest Hispanic that adult leaders of youth ministry— ent perspective in terms of family The Institute, source of the earlier populations in the country. And in both Hispanics and non-Hispanics and youth between the Hispanic statistics on Hispanics, is an organiza- 2000, according to the report by alike—must learn to do cross-cultural culture and what I guess we would tion focused on evangelization, forma- Instituto Fe y Vida, as many as 70 ministry in order to reach more of term the American culture.” tion, and leadership among Hispanic to 75 percent of Catholics under today’s Hispanic youth.” “We must realize that not every youth and young adults. It estimates the age of 30 in the diocese were Castro has taken this message to program we offer to the Hispanic that Hispanics now account for more Hispanic. diocesan meetings. But progress— community will automatically translate than 45 percent of all Catholics under “But if you go out in the diocese,” and there has been progress—is slow. just because we put it in Spanish. We the age of 30 in the United States. And said Castro, “and you see who has “It’s a constant struggle,” Castro said, sometimes have to adapt things that that number, by most accounts, is been contracted to work in the “to make them aware and also to we’ve always done in the mainstream climbing. parishes, you’ll find that the only make them respond.” to make sure that the Hispanic com- So it would seem an easy assump- youth ministers out there are work- According to the Fe y Vida report, munity feels welcomed and is com- tion to some that the Church would ing almost exclusively with English- Hispanics account for more than 45 fortable with the activities or the be shifting significant resources to speaking Anglos.” percent of all Catholics under the age materials that are being provided.” the new population. But that is not And if you look at diocesan of 30 in the United States. But that often the case, according to the spending, he continued, “the majority percentage—big and getting bigger— Jeff Guntzel is a freelance writer report and interviews with workers of the resources—both financial and is not reflected in Church leadership. living in Indianapolis. in the field who are left to battle for manpower—are going to the English “Most dioceses now have a dioce- funds and against assumptions of and not to the Spanish programs.” san director of youth ministry,” John- Reprinted with permission from National some who lead the Church. Instituto Fe y Vida calls this phe- son-Mondragon explained. “Probably Catholic Reporter, Jan. 30, 2004. Copyright nomenon “structural exclusion.” And less than half of these directors have a 2004 by National Catholic Reporter. One of the 10 Largest the problem is widespread, according coordinator of pastoral juvenil his- ––– Joe Castro didn’t need a census to to the report recently published by pana, which is the Spanish counter-

6 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 Coincidence and Conversion

BY ALICIA CHESSER cool, in its way. beyond number would “go out under help and guidance I took for Editors’ note: The following three stories In fact, it sounded more than cool. the power,” falling to the floor under granted—more a school counselor are first-person accounts by young adults It sounded like these people under- what seemed to be the influence of the than the Alpha and Omega. about their experiences of conversion and stood something different about God Holy Spirit. We read the Bible con- It was around this time, age four- of entering the communion of the Catholic than I had ever understood, like they stantly. teen or fifteen, that I began to be Church. Each describes a very different lived in God in a way I never had. And Before long, though, my parents attracted to the writers and thinkers route to communion, reflecting the diver- I was ready to live in God again. I just became concerned about what they who described the world as a funda- sity among young Catholics in the United had no idea how to start. were seeing in the charismatic move- mentally meaningless, if more or less States today. The first, by Alicia Chesser, As is often the way with brainy, ment. The churches in which we wor- benign, place. I read up on Buddhism, is excerpted from a longer piece in First moody teenagers, I had come to shiped kept breaking into factions finding its depiction of “nothingness” Things, which describes also the conver- believe in the gospel according to Jack over everything from doctrine to appealing. A common thread through- sion stories of her boyfriend and parents. Kerouac, Dizzy Gillespie, and a finances. Members could not agree on out these writings—existentialist, Bud- The second, by Reid Locklin, is from his hodgepodge of Japanese poets, absur- what to preach, how to pray, how to dhist, and “beat” alike—was that joy autobiography, and reflects upon the dist playwrights, and existentialist interpret Scripture rightly, and finally was possible despite the absence of a beginning stages of a journey that led him philosophers whose works I’d found there would be a split, usually a bitter source for that joy, that good could be to his current work as a Catholic theolo- on adjacent shelves on the second one. But that wasn’t the worst of it. done even though no such thing as gian. The final piece, by Stephen Martin, floor of the public library. My mother The “faith message” said that you “the good” existed. I wanted to believe illustrates the key role that a teacher can worried that such devotion to these could have anything you wanted— it. I wanted to love life, but I didn’t play in the religious life of a young person. notorious hedonists, depressives, and even a new car or a bigger salary—if want God interfering to tell me how live-fast-die-young types would lead only you believed enough. When our or what to love. It would soon become me to drugs or worse, but there was friend Greg got pneumonia, he was clear that what I wanted was, very hen you grow up in a place little risk of that. Mine had to be a urged not to see a doctor but rather simply, a lie. like Broken Arrow, Okla- fairly ascetical Beat Generationism, simply to declare himself healed. If he One summer afternoon, my two W homa, seeing a Polish since my real religion was the daily had enough faith, the church said, his closest friends came to my house to Capuchin monk is a bit like seeing the discipline of ballet. I had studied health would be restored; going to a tell me that our friend Rachel—the Sasquatch—an exotic, rare, somewhat dance seriously since the age of five, doctor would demonstrate, in fact, a free spirit of our group, the smartest terrifying being whose habits are both and by junior high it consumed nearly lack of faith. Greg died soon there- and funniest and most creative person foreign and fascinating. If you’re a twenty hours of my time per week, after, a martyr to what my parents we knew, though also the most trou- nondenominational Protestant whose sometimes more during the perform- began to see as an increasingly suspect bled—had driven her car far out onto main experience of men of the cloth ance season of the Tulsa Ballet, with and even blasphemous gospel. a rural road, climbed a hill, and shot comes from camp meetings, Bible which I danced as a member of the Shaken and disillusioned, my par- herself in the mouth. studies, and altar calls, the sight is corps de ballet. I worked hard, both in ents abandoned the charismatic None of us knew how to handle even stranger. and out of school, and my desire to do church, and during my later elemen- this: the shock of her death, the way it I don’t think I had ever seen a well at everything shielded me from tary school years we shuttled between happened, the loss, even how to relate Catholic priest in person when, in the profligate influences of my Lutheran and Methodist churches, to each other now. At her memorial eleventh grade, I saw Father Nor- extracurricular reading. But something finally settling for prayer at home as service, which we all knew she would bert—wearing a coarse brown robe else was shielding me, too. schedules grew busier and church have hated, the minister had no idea and sandals, carrying a tattered My parents and I had not been Bible—walk past the door of my members of a church for a long time. European history classroom. Older Our excuse was that, because of my friends who’d heard him lecture in our demanding schedule and that of my “It sounded like these people understood some- school said his name in the same father, who owned his own remodel- hushed tone they used for rock bands ing business, we simply didn’t have thing different about God than I had ever under- like Depeche Mode or U2. This guy time. The deeper reason, I think, was in the robe? He was cool. There were that we had not found a denomination stood, like they lived in God in a way I never had.” a few other priests like him, I’d heard, we could call home. My father, Wayne at St. Anne’s parish down the street; Mosier, raised Lutheran, and my men who lived in community and mother, Suzanne, raised Presbyterian, wore ropes around their waists and had been born again shortly before I preached long, difficult sermons. I’d was born. Deeply involved in the worship less fulfilling. “Settling” is the who she was, and there were prayers even heard that one of them grew bit- charismatic revival that swept the mid- wrong word, perhaps, for my parents in the service at which, in her sly way, ter herbs in his garden, which he ate west in the late 1970s, they moved continued to be deeply devout, and we she would have smirked. But as we throughout the year as a sort of morti- from Nebraska to Oklahoma to be prayed together about everything; prayed the Our Father that day, tears fication. A few of the smartest guys in part of the burgeoning “Faith Move- however, our lack of a faith commu- came to my eyes, not just for Rachel our high school would meet with Fr. ment.” While still in Nebraska, we nity affected all of us. We had ques- but for the emptiness that was in all Norbert from time to time to discuss traveled to nursing homes and com- tions about the faith, but there was no our hearts. For many in our group of the work of someone named Thomas munity centers singing gospel songs, one to answer them. I simply stopped friends, whose homes were broken or Aquinas. They’d talk with him for with mom at the piano and three- asking. While I never stopped believ- filled with abuse and sadness, who had hours, then go out and mow the grass year-old me taking the harmony part. ing in God, He became for me just not grown up in the Church, the very around the church. It sounded pretty We went to revivals, where people someone to talk to, someone whose idea of a loving Father was an absurd-

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 7 Coincidence and Conversion eared even than the Catechism that sat has reasserted her ancient awareness beside it. These classes were over- that a person stands at her center. whelming and not a little over my This is not just any person, but the ity. I knew that He existed, that He along. I was lost, but not afraid, and head, but they were also exhilarating. one who, as the Second Vatican loved me. I grieved that Rachel hadn’t when the bell rang after the words of It was a blessing, in a way, that I came Council put it, both reveals God to lived to know it. Nothingness was now consecration—when I looked up to in knowing so little theology, because man and reveals man to himself. After very concrete to me and my friends. It see Fr. Norbert holding the white I was free to absorb the Church’s all, what is at the center of the Mass wasn’t freedom. It was hell. Host above his head—I wasn’t even teachings without an intellectual but Jesus’ body and blood? What is at Truth, trust, community: much lost. It was Jesus. And I was home. struggle. Some teachings didn’t quite the heart of our prayer, but the man later, John Paul II’s trinomial would After Mass, Emily introduced me make sense to me, but that didn’t who by his death and resurrection teach me what was missing. True com- to Fr. Norbert. He grasped my hand worry me; they would make sense in draws us into the conversation of the munity can’t exist without trust, which and looked into my eyes, and I felt the time. The more Fr. Norbert explained Trinity? What is the beginning of the in turn can’t exist without a founda- Holy Spirit’s power coming into my how the Church understood both Apostolic Succession but Peter’s real- tion in the truth. That trinomial’s mir- heart. It was the same steady, physi- God and human beings, the stronger ization of who this Jesus actually is? ror image—untruth, fear, solitude— cally palpable force I had felt when my commitment became to the It’s not too much to say that my was the very definition of my experi- that preacher laid his hands on my leg “body” in which the Body of Christ charismatic upbringing trained my ence in those years. I didn’t know so many years before. Before long, I had been made present on the altar. eyes to see all this. In the rituals of the where to go, how to get out, how to told him that I would like to enter the The Church “had me at hello,” to Catholic Church, in the saints, in the return to a life that had...life. Sud- Catholic Church. “Well, come and paraphrase a line from the movie Jerry papacy, and in the sacraments, I was denly, though, a path began to break. see,” he said with a gentle smile, and Maguire. As I began to know her able to recognize a drawing near to My advanced placement English he told me to be at the religious edu- more intimately—to learn what she the person of Christ—in large part class had me reading stories and nov- cation building on a Tuesday night a thought, how she expressed herself, because another tradition taught me els by that brilliant Catholic apostate, few weeks later, when RCIA classes why she wore green on some days and to recognize him in the first place. I James Joyce. They were full of words would begin. purple on others—I grew more and continue to invoke the Holy Spirit; I I’d never heard before: chasuble, There were about twenty of us: more in love with her. rely on the Word. In the confessional, monsignor, transubstantiation. For young and old, couples and singles, On Good Friday, Fr. Norbert asked there is a powerful sense of Jesus’ help in understanding Joyce’s points of workers and students. We gathered me to meet with him one last time healing mercy and my own radical reference, I went to my friend Emily, once a week in a bland little room before the Easter Vigil. He asked if I dependence on it. All of this, all a devout Catholic and, as it happened, and, with somewhat cautious looks, had any final questions. He had taught learned from the faith of my parents, a member of Fr. Norbert’s parish. An gave ourselves to Fr. Norbert’s care. us so well that most questions about converges with and deepens my expe- after-school talk about definitions It’s no exaggeration to say that many doctrine had already been answered, rience of the Church. I have traveled turned swiftly into a probing conver- of us were a little frightened of him. but one thing did come to my mind. very far, and there is far to go. sation about the Church, in which He had done his dissertation on “I’m not sure I really understand Through it all, I know Christ will Emily described what happened dur- Aquinas at the Catholic University of humility,” I said. “I know I don’t have keep leading me home. ing Mass. She was calm and thorough, Lublin, John Paul II’s alma mater. He it. How can I get it?” His response but when she arrived at the Canon, spoke many languages, could read astounded me. “Humility is simply Alicia Chesser was until recently the her voice grew intense. Her eyes Hebrew, and quoted as easily from St. telling the truth,” he said, “about Managing Editor of First Things. This shone when she said: “The whole Athanasius as from the Sermon on the yourself, about others, and about who article is adapted from a chapter in The Mass culminates in what happens Mount. But it wasn’t just his knowl- God is.” Catholic Mystique: Fourteen Women here, in the Eucharist, when Christ edge that made him intimidating. He Looking back, it does not seem that Find Fulfillment in the Catholic becomes present.” As she explained had spent many years in Guatemala God was anonymous at all in these Church (Our Sunday Visitor Press, - what Catholics believed about the serving the poorest of the poor. He events. He was always there—His 2004). Eucharist, something stirred in me, as had lived under communism in extravagant, exuberant grace available well. “Christ becomes present.” I did- Poland. He was a Capuchin, which at every moment. My childhood expe- Reprinted with permission from FIRST n’t know quite what that meant, or meant a life of asceticism and poverty. rience of a personal relationship with THINGS: A Monthly Journal of Religion and how it happened, but I knew it was He was young, perhaps in his early Him opened my heart to the fullness Public Life, December 2003. him I wanted to see. Emily invited me forties, but his face bore the signs of of that relationship in the Catholic ––– to join her at Mass, purportedly to get great suffering; his voice was low but Church. In the writings and the wit- a firsthand look at all those chasubles forceful, especially when he preached ness of Pope John Paul II, the Church and things. The next Sunday I found about the culture of death. He was myself kneeling next to her near the quite clearly a man who had intimate altar at St. Anne’s. knowledge of the Cross. My mind was in chaos in the midst He began that first night by dis- of this strange ceremony. As I knelt cussing a single Latin word he had before the stone table, covered with written on the blackboard: latria, wor- Learn about the new an intricate lace cloth, and gazed at ship. Over the next eight months, he the mother-of-pearl icon of Our Lady took us through the Ten Command- of Czestochowa and the huge gold ments, the sacraments, the virtues, the C21 book series at tabernacle—while Fr. Norbert sang doctrines of original sin, atonement, the antiphons and censed the sanctu- infallibility, the role of Mary, and on ary—I felt as though I was moving and on through the entirety of about in a dark room where strange Catholic history, life, and thought. At www.bc.edu/church21 figures brushed up against my shoul- all times, his big Jerusalem Bible sat ders, and strange voices guided me before him on the table, more dog-

8 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 Spiritual But Not Religious?

BY REID LOCKLIN Jesus of Nazareth, trying to illustrate eventually, such divisions led to what I and studies, asked a few purely infor- how this figure stands totally apart, not believed was a deliberate torching of mational leading questions about The Professor: only from Rama or Krishna, but also the church steeple by an irate parish- Catholic practice and belief, and then s a college sophomore in East from his Jewish and Hellenistic con- ioner. Much later, I would discover let him have it. “So, what about cor- Tennessee, I certainly would temporaries. Or the Professor might, that the steeple had in fact been struck ruption in the institution? What about A not have called myself a Chris- like the third- and fourth-century his- by lightening. But this inconvenient all the wrongs that have been commit- tian. Yet it was at this very time in my torian Eusebius of Caesarea, have fact did not alter my basic conclusion: ted in the name of the Church?” life that I wrestled seriously with faith given an account of the remarkable as far as I could tell, the only part of the “What”, I asserted forcefully in var- in a God who had assumed human success of the church that followed in Church that appeared to be fulfilling its ious ways, “about the mess that you flesh for our salvation. The reason was this historical figure’s wake. Finally, the authentic purpose was the graveyard. and yours have made of your adher- simple enough: I had enrolled in a Professor might, like so many shrill To me, the conclusion from this and ence to this tradition? What about all course on Indian culture and religion. voices in our contemporary world, other examples of religious dysfunction the failures and injustice? What, in The course texts were the twin have insisted upon the uniqueness of seemed obvious. The great religions of short, about the real Church of history Hindu epics, Ramayana and Bhagavad- Christ and the Church and inviolable the world, especially Christianity, re- and day-to-day life? What about that?” Gita. In the figure of Rama—hero of principles to which any person of faith sembled the kudzu-draped trees I I don’t remember for sure, but I the Ramayana—I encountered human- must hold absolutely and unrelentingly often saw along highways in my north think the Priest shrugged. “What ity writ large, a dramatic hero journey- fast—simply cutting short any voice Georgia home: whatever life-giving about it?” ing, fighting demons, and crossing a that ventures to question this assertion. idea had once sprouted and reached I was stunned into silence. Was this great ocean to recover his beloved wife The Professor, wisely, chose none of for the heavens there had long since sarcasm or indifference? in relentless accord with holy duty, or these options. Perhaps he saw that they suffocated under a dark canopy of cor- Neither, as it turned out. The Priest dharma. In the Gita, on the other hand, are all, ultimately, dead ends. Instead, rupt institutions and empty religiosity. continued with something like the fol- I met the revealer of dharma itself, di- he uttered the single word: “Christ.” As we have already seen, it was the lowing. “It’s not really the right ques- vinity writ small, the charioteer Krishna. Then he paused, offered a gentle, enig- Professor who piqued my curiosity and tion, is it? I mean, you’re old enough These were the images of an incarnate matic smile...and moved on to other set me on a new course. Nevertheless, to have seen something of the world. God with which members of my class topics. In my imagination, the word re- as I began to look at Christianity anew What do you know about organized were beginning to grapple. Gathered verberated throughout the classroom. and to test the waters in various faith groups like school administrations, the in a circle around the Professor, whose What makes Christianity unique? Just communities, I renounced none of United States government, or even expertise ex-tended from Indian reli- Christ, that’s all: an answer—or, per- my criticisms and acted them out in your clique of closest friends? When- gions through William Faulkner to haps, non-answer—as obvious as it was a definite and predictable way. After ever people get together to organize farming in the Mississippi heartland, elusive. My mind couldn’t struggle free attending a few services, I would make much of anything they screw it up. You we probed these ideals, familiar to some of its elegant simplicity. a private appointment or somehow inevitably find domination, manipula- but coming now from an unexpected I was still not yet Christian. But I corner the pastor with a few pointed tion, and vindictive assaults—rhetorical source. How did these Hindu ideas was intrigued. questions. One of these questions went or actual—on those who are regarded of incarnation compare with those to the heart of my concerns: “What as outsiders. Now apply that insight to taught in the Christian Churches? The Priest: about corruption in the institutional what might be the largest single One of my colleagues, perhaps the ust a few months separated the Church?” The answers I received organization in the world. What do most outspoken critic of institutional moment the Professor intrigued inevitably struck me as, at best, histori- you think is going to happen? religion in the class, voiced a strong J me with that single word from cally naïve, or at worst, deeply self- “So there is massive corruption in opinion. “There’s nothing special the moment I stumbled across the deceptive. So I moved from one com- the Church. What about it? If you about Christianity. All of these reli- path of the Priest. munity to another, searching for a re- know anything about history or soci- gions are just basically cults of person- It wasn’t as though I had never ligious leader who could answer my ology, this is not an interesting ques- alty.” Although I found more value in heard the word “Christ” before. In questions with honesty and intelli- tion.” He leaned forward. “I’ll give you general notions of God and spiritual fact, my early years were largely de- gence, all the while quietly confident a question that is interesting. The in- life than did my friend, I concurred fined by a vague commitment to vari- that none would. stitutions of the Church are corrupt. with his basic point. All religions are ous Christian communities insofar as This is when I encountered the Priest. Okay. What are you going to do about the same, for better or for worse. they involved me in choir, youth re- We met in his office at the local it? What, exactly is your stake in the There’s nothing that gives a religion treats, and comic book treatments of Catholic student center, where I had question going to be?” like Christianity, or Hinduism for that the Apocalypse. Along the way, how- attended Mass with friends several A year and a half later I received matter, some kind of privileged status. ever, a combination of academic study, times already. The Priest surprised me baptism, confirmation, and First Com- The Professor considered the a deepening sensitivity to cultural and a bit by coming out from behind his munion in the Roman Catholic Church. objection for a few moments and religious diversity, and a healthy dose desk and sitting in a chair directly a- smoothed his thin white mustache. of shallow nonconformism had worn cross from me. I was a bit unnerved Reid Locklin, Ph.D., teaches in the “There is something unique,” he down my would-be faith, leaving a by his clerical garb and collar, having Christianity and Culture Program at finally drawled. “Christ.” more or less secular humanism in moved in predominantly Protestant Saint Michael’s College and the Uni- In retrospect, I know that there are its wake. Pressed to give a reason for circles thus far, but I suppose I also felt versity of Toronto. several ways that the Professor might spurning the Church, I might have that such obvious institutional accou- have developed this idea. He might, used the example of an independent trement virtually guaranteed his defeat Reprinted with permission from Spiritual like the nineteenth-century scholar Baptist congregation across the way by the sharp edge of my critique. Be- But Not Religious? An Oar Stroke Closer to the Adolf von Harnack, have given a long from the house of a close friend. Inter- sides, by this point I had the pattern Farther Shore (Collegeville, MN: Liturgical lecture on the unique moral excellence nal divisions had driven the congrega- down cold. I warmed him up with Press, 2005). or religious intuition of the historical tion to reject one pastor after another; pleasant banter around my background –––

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 9 nineteenth-century French poet man who wrote five memoirs and was A Catholic Presence Arthur Rimbaud and the songs Jim at work on a sixth when he died. We Morrison wrote as lead singer of the might expect such effusion from a 1960’s American rock band The Doors. world leader, not from a career aca- Both men died young, becoming cul- demic who spent much of his life Duke’s Wallace Fowlie tural icons after brief but spectacular teaching in Vermont and North Car- careers defined by vivid art, personal olina. Without question, though, adventure, and the reckless pursuit of Fowlie had led a fascinating life. He BY STEPHEN MARTIN Stanley Fish. I didn’t come to this self-liberation. (Morrison died of a knew it and didn’t mind having hom- or Catholics of any generation, crossroads by accident. I was led there drug overdose.) In the late 1960’s, age paid to him. In fact, he refused to the question of how to remain by a professor, a convert to Catholi- Fowlie received a note from Morrison teach the Dante class I was supposed Floyal to the age-old traditions cism, who taught a popular course on praising his groundbreaking bilingual to take my senior year because the uni- of our faith while also engaging new Dante’s Inferno and who, like Virgil, translation of Rimbaud’s poetry. “I am versity wouldn’t give him the lecture ideas poses plenty of challenges. For guided me out of the maze of my own a rock singer and your book travels hall he wanted. When he graded our college students squeezed between misconceptions. around with me,” Morrison wrote. quizzes, no one scored higher than a modernity and Catholicism, the His name was Wallace Fowlie, and Some years later, Fowlie started lis- 98 percent. “I reserve 99 for myself struggle for answers is particularly he was unlike any Catholic I’d ever tening to The Doors and became star- and 100 for God,” he liked to say. intense and given to extremes. Some met. A prolific writer and distin- tlingly conversant on their albums. Despite his modern sensibilities, he students choose to remain loyal to guished scholar, he never achieved led an impressively countercultural life. their faith and shelter themselves from the renown of Thomas Merton or This was no anomaly, for in litera- Fowlie, who never married, once casu- campus activities that threaten their Dorothy Day, but I’ve always thought ture, art, music, and cinema, Fowlie ally mentioned to me and two friends beliefs. Many others can hardly wait he was very much in their class as a eagerly engaged contemporary cul- that he’d practiced celibacy for the to toss their religious upbringing aside writer, a thinker, and, above all, a pil- ture. Nothing demonstrated that previous forty-five years. He felt called entirely—and if that’s what you want- grim. Fowlie died in 1998, at the age more powerfully than his enduring to it, he told us, as we sat in stunned ed, Duke University was a thrilling of eighty-nine, but his influence lives friendships with two of the twentieth silence. And it wasn’t just modern sex- destination in the early 1990s. ual mores that Fowlie rejected—he Being and English major in the also eschewed consumer culture. He department ruled by controversial lit- “It was at that moment that I became, once wrote: “My home is a rented erary critic Stanley Fish was even bet- apartment with furniture that is sparse ter. Longstanding assumptions about in precisely the sense that Pope John Paul II and simple. All that I own can be seen the meaning of literature, even about in literally three minutes, or in ten The act of reading itself, were under intended, evangelized.” minutes, if the titles of books are ex- assault, gaining Duke national notori- amined and if the pictures on my walls ety. For many of Fish’s faculty col- are looked at individually....Cleaning leagues, truth in literature and the my apartment means discarding each larger world was relative, the notion on—in the more than forty books he century’s most celebrated avant-garde week an object, a book, even a note- of God passé. Though Duke had been wrote or translated, among the more writers—Henry Miller and Anaïs Nin. book that has served its purpose.” founded by Methodists, it was by now than six thousand students he taught, While teaching at Yale in the 1940’s, Fowlie’s celibacy and minimalism a playground for post-modernists who and perhaps most of all in those of us Fowlie befriend-ed Miller, hugely were not simply the eccentricities of had steamrolled much of the univer- who found a new depth of meaning controversial at the time for his sexu- an offbeat professor. They were, I sity’s spiritual heritage. and adventure in Catholicism through ally charged novel Tropic of Can- believe, the natural expression of his All of that was fine with me. I felt a his example. Fowlie was a consum- cer. It was a friendship founded on deep and enduring Catholic faith. lingering attachment to the impressive mate educator who still has much to a love of literature, and their volumi- While modernity energized and chal- faith of my mother and her large Ital- teach fellow Catholics about the cru- nous correspondence was later col- lenged him, it was in faith and tradition ian-Catholic family. But could a church cial business of grasping and fulfilling lected in a book, Letters of Henry that he found stability and meaning. that had relied on twelve years of me- our vocations in an increasingly frac- Miller and Wallace Fowlie, Born outside of Boston, Fowlie was diocre CCD classes to win my heart tured American Church, about not 1943–1972. Miller introduced Fowlie raised a Baptist before joining the and mind really be on to something? only co-existing with modernity— to Nin, whose diaries later transform- Episcopal Church during his student I was caught in a tug of war between those ideas and behaviors that charac- ed her into a feminist icon. Fowlie years at Harvard. Then in the 1930’s, wide-open modernity and traditional terize the current age—but actually makes an appearance in volume 4 of while teaching at Bennington College, Catholicism, between glittering new learning from it, rather than fearing the diaries, with Nin describing her he became a Catholic. A chapter from ideas and very old ones. And as when or ignoring it as many Church leaders impressions of him upon their first his memoir Aubade explains this pro- Duke’s dominant basketball teams of seem increasingly prone to do. If the meeting: “When Fowlie came to see gression: “I felt at each of those deci- my student days suited up, there was- Church hopes to influence the mod- me I found a quiet, small man, dressed sions in my life, as I still feel today, n’t much question about which side ern world, if lay people and religious in a dark suit, with soft hands. Some that I was carrying forward all that I was going to win. I went to Mass my alike are to honor Pope John Paul II’s how, he seemed muted, self-effacing, had learned and believed, moving into first weekend on campus and didn’t insistent calls for the “evangilization impersonal. His love of Henry Miller’s a wider context, understanding more go back for a long time. of culture.” we must first engage it— writing did not seem compatible with fully historical Christianity, commit- It might have been much longer. and that’s what Fowlie did. the first impression I had.” ting myself more firmly to the past as But about halfway through college I At eighty-five, Fowlie published Though he often was self-effacing, well as to the present and the future.” learned that my strongest urge, where the final book of his career: Rimbaud Fowlie was also prone to a characteris- A serious student of Church his- God was concerned, was not to rebel and Jim Morrison: The Poet as Rebel tically modern vice—a preoccupation tory, Fowlie found particular inspira- any longer but to reconcile—to make (Duke University Press). The book with the self that sometimes bordered tion in the large number of saints it peace as it were between the Bible and explores parallels between the work of on the obsessive. He was, after all, a had canonized and in the Church’s

10 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 role, as he put it, “as the guardian from alienation to redemption....The his teaching and writing, which ranged halfway through the semester that I of the truth.” He also recognized thief, in turning to our Lord, quite lit- gracefully across centuries. It’s not a learned about the sophisticated spiri- its shortcomings: “It is painful to erally stole Paradise.” Characteristi- coincidence that he counted such tual life that underpinned all of this. acknowledge the vulgarity in the cally, Fowlie drew on a modern-day modern giants as Graham Greene, A small group of my classmates and Church, its lack of scholarship, its writer, the playwright Samuel Beckett, Flannery O’Connor, and Pierre Teil- I were visiting his apartment one night lack of intellectual honesty. We are to drive home a point crucial to his hard de Chardin among the writers after dinner, and we were peppering a church of sinners in which Christ faith: we have the choice to live God who influenced him the most as a him with questions. I was standing in is crucified by all of us,” he wrote in or to reject him, and that choice car- Catholic. At the same time, he looked the dim light, half listening to his soft, the early 1980’s. Still, despite spend- ries serious consequences. He quoted back hundreds of years—to St. Augus- baritone answers, more entranced by ing his life largely at liberal colleges from he conversation between the two tine, Dante, and Pascal—for wisdom the Jim Morrison poster on the wall, and universities, Fowlie never wavered tramps in Beckett’s Waiting for and guidance. “The reading and teach- when I heard him say, “Well of course, in his own essentially conservative Godot. As they discuss the events in ing of Dante,” he wrote, “always re- I’m a Catholic.” It was at that moment core of religious beliefs. “For myself,” Luke 23, one tramp appears hopeful, stored for me the Catholic sense of that I became, in precisely the sense he writes in Aubade, “I summarized the other pessimistic. Through their history: everything a man does in his that Pope John Paul II intended, evan- the liberal religious viewpoint which dialogue, Fowlie said life moves him to-ward his true end gelized. Here was a man who had per- I heard from Protestant and Jewish in his sermon, we are challenged to in God, or moves him away from it. sonally known many of the writers I students, and even some Catholic see the Gospel’s thieves and Beckett’s Everything is ultimately redeemed loved—from T.S. Eliot to Robert students, in this way: man has never tramps “as dividing all humanity into or lost. Hell and paradise are eternal Penn Warren—a man whose learning fallen, man never incurred guilt, man two groups, believers and nonbeliev- places and eternal concepts.” and sophistication far exceeded those is ultimately perfectible by his own ers.” To Fowlie, that was among the Fowlie’s capacity to balance his of anyone else I’d ever met, and he works, by his own efforts....I usually most critical of distinctions. commitment to tradition with his fas- was saying, quite matter of factly, that ended up stating my own view, which French philosopher Jacques Mari- cination with contemporary culture he was a Catholic, that he, too, ac- is the orthodox view: man has fallen tain, Fowlie’s friend and godfather, had very real consequences—one of cepted all the rewards and demands and he is perfectible only by God’s urged Christian artists to glorify God the most powerful of which was his and bafflements that came with it. I grace, and not by his own efforts.” by finding and fulfilling their unique ability to connect with and mentor felt an immediate bond—and knew in vocations. Fowlie responded with ar- jaded college students as much as sixty a flash that I would one day rejoin him Grace was a central theme for guments and theories—but with a years his junior. Once that connection in the church. It took another half- Fowlie. Invited once to deliver a ser- whole-hearted and concrete commit- was made, his manner of living was dozen years to get there, but I did mon at Duke Chapel, he offered a ment to his calling as a teacher, a bound to make an impression. I first come back. I don’t plan to leave again. meditation on Luke 23, in which Jesus writer, and, above all, a spiritual seeker. heard about Fowlie from a friend who is crucified between a scornful thief Rather than pitting tradition and mo- was taking his Dante course. I wasn’t Stephen Martin is a communications and a second thief who begs Jesus for dernity against one another, he instead really interested in Dante, but when I manager and freelance writer in remembrance and is promised salva- blended them seamlessly in service of heard that Jim Morrison had written Greensboro, North Carolina. tion. This is “the most spectacular a higher pursuit: his vocation. For to Fowlie, I could hardly wait to sign story of belief in the Bible,” Fowlie Fowlie, engagement with the contem- up for his class on Proust the follow- Reprinted with permission from Common- said. “Grace in one instant came to porary culture was anything but threat- ing spring. Within weeks of starting weal, April 7, 2006. the thief. Not only was he absolved by ening. Rather, it exposed him to new it, I was captivated by Fowlie’s warm ––– Christ, he was sanctified, he was can- ideas that challenged his assumptions demeanor, his scholarship, and his onized. In one moment he moved and ultimately enhanced the scope of passion for teaching. It wasn’t until Stairways to Heaven Some cautionary thoughts for those who are spiritual but not religious

BY LAWRENCE CUNNINGHAM Pictures of those lost in the tragedy upright steel girder festooned with left; people come to pray or meditate; were pinned on walls, and at the foot messages and photos; an American community bonds are formed. Editors’ note: The next two articles, by of those same walls people left flowers, flag flew on top. The girder then was What do those displays “say”? Lawrence Cunningham and Robert P. candles, mementos (teddy bears were a cut down and ceremoniously hauled Briefly this: We want to mark the Maloney, are exhortations by older favorite), and scrawled messages— away as tearful viewers watched. spot; we want to remember; we want Catholics to younger Catholics. notes of loss or grief, passages from These makeshift shrines often show to symbolize our grief, our sadness, Cunningham’s piece seeks to persuade the Bible, or prayers. The candles up on the American landscape: in our bewilderment. Plainly put, people those who describe themselves as “spiritual, often had religious decals of Our Lady front of Columbine High School after reach back to some of the most but not religious” that religion is a com- of Guadalupe or Saint Anthony or the April 1999 shootings there or ancient gestures of spiritual symbolism munity’s way of “remembering God.” Christ with a crown of thorns; other along highways where a white cross to articulate something too deep for candles were those known among Jews marks a fatal automobile collision. words. In a broad sense, we want to s soon as the dust settled at as Jahrzeit (remembrance) lights. These clusters have the look of some- make a spiritual statement. ground zero in New York City Before too long, people began to thing primordial: the kind of display Americans have an insatiable desire A and the scope of the 9-11 stop at these sites to look or pray or found for centuries at sacred shrines for the spiritual. Our bookstores have tragedy became apparent to all, make- take pictures. When the World Trade or pilgrimage chapels so common in groaning shelves that try to teach us shift shrines began to spring up near Center site cleanup ended the follow- Mediterranean Catholicism. Sacred how to “get in touch” with our inner the site and at adjacent firehouses. ing May, the workers left standing an spots are marked; gifts and tokens are child, our guardian angel, our bliss, Continued on Page 12

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 11 Stairways to Heaven Christ “walk not according to the through which one must pass in order flesh but according to the Spirit” to be the person of spirit discussed by (Romans 8:4). By flesh, Paul does not Paul? Is not the Catholic tradition as our soul. We want chicken soup for principle (a “Higher Power”), mean the body. For Paul, flesh is that expressed in the factual reality of the the soul to warm and heal us. together with a desire to help others which is not life-giving. He uses a Church no better than other large What many seekers desire (to re- gain sobriety. That A.A. has a reli- polarity to make the point: “To set the corporations (as some might assume peat what is now a weary cliché) is to gious or spiritual component is so mind on the flesh is death but to set from the most recent scandals)? be spiritual without being religious. clear that some efforts have been the mind on the Spirit is life and Such objections are legitimate, but One hears this with some frequency: made by militant unbelievers to adapt peace” (Romans 8:6). We might more a few important distinctions must be “I am spiritual but not religious.” the 12 steps without reference to any clearly see the distinction if we trans- made. First, one need not bear the Observers of the American religious Higher Power. It is also true that cer- late Paul’s language into contempo- total weight of the accumulated scene have studied this phenomenon tain forms of New Age spirituality rary discourse: hatred is flesh/love is Catholic tradition in order to be a in works from Wade Roof’s A Genera- bring healthy benefits: meditation Spirit; violence is flesh/reconciliation Catholic, anymore than an American tion of Seekers to Robert Wuthnow’s does lower blood pressure, and a veg- is Spirit; rape is flesh/marital love is citizen need constantly worry about more recent After Heaven: Spirituality etarian diet might well forestall the Spirit; greed is flesh/generosity is what goes on in the various offices in in America Since the 1950s. Big Pain in the Chest. Spirit. Washington in order to be a loyal Every cliché bears within it a nug- The limits of “spirituality,” as To be spiritual in Paul’s sense of the American. While both institutions can get of truth. This particular cliché opposed to belonging to a religious term comes to every person in whom become burdensome in specific cir- about being spiritual but not religious tradition, are also well known. Much the Spirit of God (who is also called cumstances (an IRS audit or an unrea- seems to mean something like this: spirituality (think of the preachments the “Spirit of Christ”) dwells (Romans sonably pompous rule issued by some I would like to have some kind of ful- of such best-selling authors as Thomas 8:9). This is fundamental to the Church functionary), institutional filling experience in my life but I do Moore or Deepak Chopra) is highly Christian life. To put it boldly: To be a structures are designed at their best to not want to be constricted by the serve, not to obstruct. We are more at demands of institutional religion. ease as citizens knowing that our bor- Being spiritual is to be uplifted by “In the last analysis, religion can be seen as the ders are protected, our prisons hold the spectacular awe felt at watching the malfactors at bay, our highways a sunset over the Gulf of Mexico, way we remember God.” are safe, and so on. In the same way, while being religious is sitting on a as believers we want churches to be pew listening to some dreary moral- ready to help us celebrate everything izer preaching about sin to a bored narcissistic and not easily distinguish- Christian is not to join a religion but from birth to death. We’d like the congregation. Spiritual means free- able from old self-improvement to possess the spirit of Christ and live spiritual memory of our Christian tra- dom and exaltation. Religion means schemes and/or the standard smorgas- under the impulse of that life-giving dition safeguarded and passed on. We rules, rote rituals, and, well, religion. bord of psychotherapies. One might force. It is that gift of Spirit that desire opportunities for various ways Spiritual is large and religion is small. call such tendencies “spirituality lite.” allows us to call God “Abba” (Father) of discipleship from contemplative Being spiritual will make me feel ful- Because such strategies are for the as Christ did, which results in us monasteries to agencies of social care. filled but being religious will make me “self” they are not so easily transmit- becoming Children of God, “then It is often said, dismissively, that feel guilty. Being spiritual, then, is ted to others. A good test case for a heirs, heirs of God, and joint heirs too many Catholics are “cafeteria good but being religious is, if not bad, “spirituality” is this: Can you teach it with Christ” (Romans 8:17). Catholics”—they pick and choose at least second best. to your children? Does it spill over We, then, are first called to be spir- only those parts of the tradition that Is that, in fact, the case? Is the gap into more loving relationships with itual people in the sense just described, appeal to them. There is, however, between religion and spirituality to be others who are not part of your own and the way we receive God’s Spirit in another way of thinking about that described in such stark oppositions? nurturing community? An even better Christ is by being part of that commu- criticism. By judicious choice, you can That distinction works only if we test: Does a way of being spiritual nity in which we can be made trans- get an excellent and nutritious meal in accept such a narrow caricature of help in moments of profound crisis, parent to God, learning how to grow, a cafeteria. It all depends on what is religion and if we resist caricaturing like coping with serious illness? Noth- how to live, how to act with others, chosen. spirituality as being the desire for ing focuses the mind, the great Doc- how to share the gift of grace to all. The Catechism of the Catholic some kind of “wow” experience to go tor Samuel Johnson once said, like To be religious means to be bound Church says that there are three essen- along with all of the other comforts of being sentenced to hanging. (the word religion comes from the tials that make up Catholicity: the pro- post-industrial Yuppiedom. After all, Of course, religion and spirituality Latin verb religare: to tie or bind) to fession of the full apostolic faith; the the aim of certain forms of New Age are not mutually exclusive. In Roman God and to others who are part of the full sacramental life; and the union of spirituality (warm feelings of content- Catholicism, the religious tradition I gathering of those who seek a similar the local bishop with all other bishops ment and peace with the world) could know best, there is a spectrum of relationship. including the center of that unity, the as easily be obtained by the regular every kind of spiritual discipline. If being religious/spiritual is so bishop of Rome, who is the pope. use of a hot tub. Being a member of a religious tradi- simple, what does it have to do with Once that essential core is present, To be sure, there are certain forms tion like Catholic Christianity, in fact, this enormously complex historical there is a huge panoply of specific of spiritual discipline that not only nurtures a person who desires to reality called the Catholic Church? ways in which a person may choose exist outside the walls of institutional become more spiritual. Contrary to What have popes, bishops, parishes, how to live in the Spirit of Christ. religion but do so with great benefit what many think, being religious is devotions, pilgrimages, sacraments, Even here in South Bend, a bewil- to large numbers of people. Alcoholics the larger concept and being spiritual the Vatican, icons, moral dicta, dering array of avenues for deepening Anonymous and other serious 12-step but not religious is its pale cousin. leather-bound tomes of theology, the life of the spirit exists. If one programs come immediately to mind. The word “spirituality” has an schools, and universities to do with wishes to follow the way of service, Alcoholics Anonymous puts a pre- honorable history in the Catholic tra- living in the Spirit of Christ? Does volunteers are needed at the Center mium on confession, repentance, and dition. The noun derives from Saint not the sheer weight of the Catholic for the Homeless or the Saint Vincent dependence on some transcendental Paul’s teaching that those who are in tradition simply serve as an obstacle DePaul Society or at Saint Margaret’s

12 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 House or the local hospice. If one Castle (written in five months in some fragments of an older tradition itual persons. To remember God is to likes the Taize prayer experience, 1577!). This prayer, Teresa asserts to on a framework of trends in psy- recall his presence in our lives. We there is a group that prays in that the nuns who were her intended audi- chotherapy. The result is a dash of remember God by signs in our sacra- style, just as there is a charismatic ence, is not only for enjoyment but for Jung and a sprinkling of a sanitized mental life at the beginning through group, a community that uses center- the service of others. The test about Jesus, topped off with a badly under- baptism and at the end in the last rites. ing prayer, and a Sant’Egidio group. whether someone has reached the pin- stood Eastern meditation technique. We recall, remember, represent Christ At Notre Dame, there are daily rosary nacle of the life of prayer is quite sim- Many people say that they seek out in the liturgy. In the great eucharistic groups at the Grotto as well as adora- ple: Does the person love more? groups who teach such disciplines as prayer of the liturgy we pray to God, tion of the Blessed Sacrament. There Implicit in that fundamental truth yoga or meditation techniques because “Remember your people”—“Remem- are Bible study groups. One can serve that we should love God and love our they do not find such resources within ber all of us gathered here before as a volunteer for RCIA or catechism neighbor is a criticism of much of the Church. That such resources are you”—we celebrate “the memory of classes. If one seeks contemplative New Age spirituality, which is almost not easily found is a criticism of the Christ your Son”—We recall “passion, prayer, the Thomas Merton Society totally oriented to the satisfactions of Church, which has failed to highlight his resurrection from the dead, and his can help. One can get spiritual direc- the self. It would be a caricature of its long and rich spiritual tradition. ascension into glory.” tion at Mary’s Solitude or at the local Christianity to say that it hates the self Within the broad Catholic tradition, In the little gestures of grace before retreat center. One can start or join a (after all, Jesus tells us that we are to profound ways of prayer, meditation, meals, blessing our children, praying support group or a 12-step program. love our neighbors as ourselves), but and contemplative practices do exist. for our dead, marking our homes with There are small Christian communi- Christianity does say that self-giving In recent times, there have been con- crucifixes and pictures, and wearing a ties and large parishes. There are love is for the sake of others. One certed efforts to bring such resources cross on a chain, we remember God devotees of Marian apparitions of vari- good test about the value of any spiri- to the attention of people. Not only in the daily exercise of our lives. We ous stripes, with groups regularly jet- tual discipline is this: Does it help in are there written resources for every honor the saints canonized and uncan- ting off to Medjugorje. There is Mass some way the needs of others? True form of Catholic spirituality, but, since onized by remembering their lives and in Spanish and English and Latin and Christian spirituality ought to radiate the Second Vatican Council, there has deeds. Every time we tell or listen to Slavonic and God knows what else. If out in a series of widening concentric been a renewed interest in prayer cir- the Word of God we call to mind the one has lost faith in the revised liturgy, circles from the self to the family to cles and other such groups. There is story of salvation. We teach our his- one can worship in the Byzantine rite the local environs to the nation and to also a burgeoning movement of lay tory, study our theologians, read our at either the local Melkite church or the world. That sense of responsibility affiliation with contemplative orders spiritual authors, recite time-honored the Ukranian one. There is indeed and care for others seen globally is of both men and women. prayers as a way of remembering our food for everyone’s tray. part of what it means to be a Catholic, It is ironic that the hidden treasures tradition. Such activities and their variations which is to say, universal. of Catholic spirituality have been pop- To remember is to call to mind. are found in every diocese in the Being Catholic is like living in a ularized by people who are not That “calling to mind” is the funda- world. Some possess a long history huge home that has been occupied Catholic but who see the contempla- mental task of the faith as it is en- and some are new. Within a mile of over the generations. Some furnish- tive wisdom that is available in the shrined in our lives as Catholics. Notre Dame’s campus there is both ings are timeworn, some are packed Catholic tradition. The books of the In a number of places in the New an Opus Dei house and a Catholic away. It is a multigenerational home Protestant poet and writer Kathleen Testament, Jesus tells his disciples, Worker house. Take your pick; both with old and young alike living cheek Norris, including Dakota and Cloister “Remember the word I have spoken are Catholic. (And, by the way, a word by jowl. There might even be a pecu- Walk, have spawned a host of other to you” (John 15:20). Paul urges of caution: If the group you investigate liar aunt or a tippling uncle living qui- such works by those who are rediscov- Timothy, “Remember Jesus Christ” tells you that their way is the only way, etly in the attic. More than likely ering the writings and practices of (II Timothy 2:8) and Paul asks the run. Christ is the Way but there are someone in the family has had a Catholic monasticism. Such writers as Ephesians to “remember that you many ways to follow the One Way.) scrape or two with the law. It is a Patricia Hampl, Nancy Mairs and were without Christ” at one time The Catholic spiritual tradition house that has its stories, its memories Annie Dillard have mediated Catholic (Ephesians 2:12). To the degree that urges us to be obedient to two funda- both good and bad; there are places spirituality in an accessible but serious we call to mind (which is to remem- mental laws; namely, to love God and where it needs some touching up or fashion that some of our traditional ber) the presence of God in our lives, to love neighbor. Those laws are not even major redecorating. The house “spiritual” writers have been unable to we live in the spirit of God. To be a separated into two impermeable has seen its fair share of happy events do. Fiction writers Ron Hansen and Catholic Christian is—to paraphrase boxes. Their intimate connection was of births and marriages and its sad Andre Dubus have imagined the Saint Augustine in the Confessions— stated two millennia ago: “Those who times of sickness and death. It is a Catholic faith in new and original to “roam the spacious halls of mem- say, ‘I love God’ [yet] hate their broth- place where some, getting heartily sick ways. They have shown—as spiritual ory.” And from that living comes the ers or sisters are liars; for those who of the house, have left either in bewil- writers including Henri Nouwen and spirituality worthy of truly being do not love a brother or sister whom derment or anger. It is a place, how- Thomas Merton did in their day— named as such. they have seen cannot love God whom ever, where one can return. A home, a that there is no need to create a chasm they have not seen” (I John 4:20). The wise person once said, is where they between spirituality and religious Lawrence S. Cunningham is the John real test, then, of an authentic spiritu- have to take you in when you knock at fidelity. Indeed, the most creative of A. O’Brien Professor of Theology at the ality is not how pious a person is or the door. these thinkers have done what is the University of Notre Dame. how good one feels about oneself, but To extend the metaphor a bit: best thing that Catholics do: They whether the cultivation of the spiritual Much of what passes for spirituality is have dug deep into the Catholic Reprinted with permission from Notre life spills over in love for others. like four rooms in an apartment com- past—the tradition of Ignatian, Sale- Dame Magazine, Autumn 2002. This connection between love of plex furnished with things from the sian, Carmelite and Benedictine spiri- ––– God and service to others is the con- old house. The apartment may be tualities—and re-imagined them for stant teaching of the great spiritual comfortable, but it is a wan reflection our own day. writers. Saint Teresa of Avila, for of the original house. Many of the In the last analysis, religion can be instance, maps out the path of intense “spiritual” writers who gain popularity seen as the way we remember God. prayer in her classic work The Interior today do so by cobbling together In that remembering, we become spir-

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 13 A Letter to Young American Catholics

by robert p. maloney do not grow up in a Catholic cul- What might that song be like? to action together. Divorced from ture, where their environment and a action, prayer can turn escapist. It y dear younger brothers stable family setting support reli- Sing a Deeply Spiritual Song can lose itself in fantasy and create and sisters: I write, as an gious values. Many spend more This seems quite obvious, but illusions of privatized holiness. On Molder brother, to encour- time each week before the television nothing is more important. To the other hand, service divorced age you. In August 2005, more than than they do in school. quote St. Paul (Rom 13:14), all from prayer can become shallow. It a million young Catholics gathered • Plasticity. Rapid change is woven Christian life aims at “putting can have a driven quality to it. It can with Pope Benedict XVI in Cologne into the fabric of contemporary life. on the Lord Jesus Christ.” For the become an addiction. for World Youth Day. Twenty-five A century ago, most people lived, Christian, Jesus is the absolute cen- A healthy spirituality is at its best thousand of them were from the worked, and died in their home- the “I am the way, the truth, and when it holds prayer and action in United States. The Lord entrusts the town. Today, people change jobs, the life,” he says; “no one comes to dynamic tension with each other. future of the Church to young peo- and homes (and sometimes spouses the Father except through me....I ple like them and you. Our country- or religious commitments) frequently. am the vine....I am the gate....I am Let It Be a Song of Service man Walt Whitman once wrote: Of course, the positive side of this the shepherd....I am the light....I to the World plasticity is flexibility, the capacity am the true bread come down from Because of rapid transportation Youth, large, lusty, loving, to change, be formed, and grow. heaven. The one who feeds on my and communication, the world youth, full of grace, force fascination.... • Hesitancy in making commit- flesh and drinks my blood will live community is becoming smaller. Day full-blown and splendid ments. A young woman I know forever.” At the same time, the gap between day of the immense sun, action, ambition, recently told me that she would I encourage you to make a com- the rich and the poor is becoming laughter.... never get married in the Church. mitment today that will slowly larger. It is hard for most of us here She said that she couldn’t imagine change your life. Spend a quarter- in the United States to imagine the In that spirit, I urge you to use saying that her marriage was for- hour each day with the Lord in terrible imbalance in the distribu- the gifts of youth to be fully alive, ever. The word “forever” sticks in silent, meditative prayer. This is not tion of this world’s goods, because actively responsible members of the the throat of many young people. an easy commitment to keep in the we rarely come face to face with Church and alert citizens of the They have seen too many broken midst of a busy schedule at school the poorest of the poor. world community. marriages, too many divided fami- or at work or at home. But find a Let me give you just one exam- Many factors beyond your con- lies, and too many fractured reli- place where, in the words of St. ple. Not long ago, Time magazine trol will shape the future, but your gious commitments. Matthew’s Gospel, you can shut the published some remarkable statistics response is crucial to the vitality • Yearning love. Young people long door on the noise of the world and about Africa. The question posed of the Church and its role in the to know how to love. The desire for talk to the Lord and listen to him. was this: What percentage of the world. Sixty-four percent of the significant relationships occupies a Read a short passage from the New population in various African coun- world’s population is under the age huge space in their psyches. In fact, Testament and ask the Lord: “Lord, tries lives on less than $1 a day? of 25. In some places, particularly a counselor once told me that for what are you saying to me? What The answer might surprise you: in the West, religious practice has many young people, this is the only do you want me to do today?” declined dramatically among young item on their agendas. Many too If you learn to live in the presence people. In Rome, where I lived until are drawn toward transcendence. of the Lord, love him deeply and Populations Living on recently, it is almost fashionable for They are ultimately unsatisfied in ponder his word, then you will surely a young person to say, “I’m not a the relationships they experience. sing a deeply spiritual song in life. Less then a $1 per Day believer.” Practice has fallen They yearn for a love that goes beneath 10 percent in Italy. In beyond their everyday experience Let Your Song Be Not Congo—91% a Solo, but a Chorus Spain, in the last five years, it has of love. Ethiopia—85% declined to 13 percent. In France, Contemporary society often Learn to pray with and work with some estimate it at 1 percent. How attempts to sell youth the wrong others, too. Pope John Paul II wrote Chad—82% many young people in the United dream: money, the triumphant Lone this: “Our Christian communities Zambia—80% States believe and live out their Ranger, the need to have more of must become genuine ‘schools’ of beliefs? One astute writer says this: everything and to have it now, per- prayer, where the meeting with Tanzania—79% “The great problem confronting the fect sex. Who, then, are the models Christ is expressed not just in im- Niger—74% churches today is indifference: the young people seek to imitate: Jesus, ploring help but also in thanksgiv- massive absence of God from so the Virgin Mary, Mother Teresa, ing, praise, adoration, contempla- Angola—73% much of the contemporary world— the saints and martyrs? Or are they tion, listening, and ardent devotion, Somalia—72% with all the final emptiness, reli- more likely to be LeBron James, until the heart truly ‘falls in love.’ gious cynicism, or meaninglessness Julia Roberts, Denzel Washington, Intense prayer, yes, but it does not of that experience.” and Maria Sharapova? distract us from our commitment to Though there are significant dif- To use the play on words of one history: by opening our heart to the ferences in various parts of the contemporary writer, we live in an love of God it also opens it to the There are millions of people on world, young people increasingly era of “clashing symbols.” The val- love of our brothers and sisters, and every continent who live in dire have the following characteristics in ues that our faith presents often col- makes us capable of shaping history poverty. In the spirit of today’s common: lide against those that our culture according to God’s plan” (Novo Mil- Church, make the poor a key ele- • Deepening immersion in an infor- promotes, with a discordant clang. lennio Ineunte, No. 33). ment in your vision of the world, in mation culture. Most young people So I urge you to sing a new song. Our prayer together should lead your spirituality. Find practical ways

14 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 of serving the poor as you study or Lord of history asking you to build ing sun is Jesus, the risen Lord. phony, a song of service, a liberation work now and, later on, wherever a civilization of love? You have a How I urge you to rouse the world song, a wake-up song to the world. you may be. Always ask yourself: keen sense of what honesty and sin- to his presence! Do not settle for Let your song be a rousing, beauti- What is the need of the poor person cerity require. You do not want to indifference. Do not be lulled to ful hymn, a great chorus resounding crouched in the doorway of the be caught up into divisive ethnic sleep by a continual hunger for to the glory of God and ringing out building nearby? What is the AIDS struggles nor poisoned by the gan- material possessions or an over- as good news for the world. patient’s most acute pain? What grene of corruption. How can we be abundant diet of them. Be aware of does the sick person at home or in a disciples of Jesus together and put the presence of Jesus the risen Robert P. Maloney, C.M., who until hospital yearn for? What are other into practice Christ’s teaching on Lord, the rising sun, and develop a recently served as the superior general of young people calling out for in the the Mount of the Beatitudes”? profoundly Gospel-centered, serv- the Congregation of the Mission, is now school I attend ? In the ancient and medieval ice-centered spirituality in your life. on sabbatical in Washington, D.C. worlds, sentinels stood guard on the Over 2,500 years ago, reflecting Let Yours Be a Wake-Up Song city walls, looking toward the East gratefully on the mystery of God, Reprinted with permission from to the World to catch the first glimpse of the ris- the composer of one of the psalms America, September 19, 2005. At one of their synod meetings, ing sun. Since there were no clocks cried out (Ps 27:5), “I will sing and ––– the world’s bishops wrote this rous- or bell towers in those days, they make music for the Lord.” I ing message to young people: beat a drum or rang a gong to wake encourage you today to sing a new “You, young people, you are ‘sen- up the city. song. Sing a deeply spiritual song, tinels of the morning’....How is the In a Christian worldview, the ris- not a solo, but a harmonious sym-

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BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 15 How God Invites Us to Grow

Six Stages of Faith Development

BY REV. RICHARD J. SWEENEY child reaches the “age of reason” “When it comes to my faith, I do bet- said whenever we wondered how to around age seven, the desire to know ter staying with what I learned in the act, we should follow the exact teach- Editors’ note: The following article how things really are lessens reliance third grade.” Indeed, he continued to ing of the Church. Questioning it describes one influential model for under- on imagination alone. Now a child view God as the judge who doled out would only get us into trouble.” While standing the process of growth in faith. wants to know more about how the fortune or misfortune according to group faith imparts helpful clarity and This question about faith development has world really is and how things fit to- one’s behavior. But this faith proved consistency, it also runs the risk of dis- been important as parents, grandparents, gether. The child is ready for the woefully inadequate in the scientist’s couraging personal responsibility. In and religious educators consider how to world of story and for a new stage life. He continued to blame himself the extreme, it gives rise to a blind de- hand on the faith to young people today. of faith. for the misfortunes of an alcoholic son fense of one’s own group. “My coun- 2. Literal Faith and an emotionally troubled daughter. try—right or wrong!” “Our Church is esearchers guided by the Somehow he must have done some- the true Church!” Also, religious prac- Children in the early years of school important work of Professor thing wrong! Why else would God tices done because “everybody else are fascinated with stories. Not sur- James Fowler of Emory Uni- allow this? A faith so strongly rooted does them” eventually become lifeless R prisingly, then, learning the religious versity have been conducting inter- in moral bargaining with God will and mechanical. stories of one’s family or church group views on the faith-lives of men and rarely prove adequate to resolve the For many adults, certain experi- gives children at this age a clearer, women for nearly 20 years. Currently, complexities of adult life. ences sooner or later force a question- more consistent picture of God. Bible they have identified as many as six dif- ing of earlier beliefs. It may be the stories, in particular, remain a very apt 3. Group Faith ferent stages of faith people seem to experience of seeing opposing opin- method of religious instruction. How- Since most young people naturally exhibit. In each case, the movement to ions or even conflict among religion ever, for children at this time, all Bible value the importance of friendship, the next stage occurs when some life teachers, priests or bishops. Or it may stories are taken literally. For example, they often come to view God as one experience invites a person to a new be the inability to accept or under- the story of Adam and Eve, Noah and who treats them much like a trusted understanding of God. The new stage stand some Church teaching or a the flood, Moses and the Ten Com- companion. At the same time, young of faith imparts a fuller, more adequate change in Church practice. The Sec- mandments, Jesus’ crucifixion, and persons often tend to model them- insight into life and makes possible ond Vatican Council provoked ques- Paul’s conversion are all read the same selves after admired heroes or respect- more responsible and more truly lov- tions for countless Catholics. Ques- way—as literally and historically true. ed authority figures. This growing sig- ing decisions. tioning of this kind, troubling as it is, While literal faith is appropriate for nificance of companions and esteemed often signals the birth of a new, more 1. Imaginative Faith children at this stage, adults whose heroes and authority figures leads faith challenging stage of faith. Until around age seven, a child’s faith remains literal throughout their in the adolescent and early adult years faith can be expected to be highly im- later lives may at times appear anti- to be very influenced by the group. 4. Personal Faith aginative. A host of different and intellectual or resistant to the deeper As a result, a central feature of faith According to the Gallup survey sometimes conflicting images of God, meanings of Scripture and life itself. at this stage is that it is largely con- mentioned above, three out of four the world, and the hereafter fill chil- The central feature of literal faith is formed to the expectations, values, and adults in the U.S. now believe that dren’s minds at this stage. God may be a view of God as the rewarder of good understandings of the significant faith is strengthened by questioning the ever-loving, ever-present, grandfa- and punisher of evil. God is presumed groups to which we belong. The sig- earlier beliefs. Apparently, more ther figure somewhere in the sky, or to operate as the parent who loves and nificant group may be our family, adults are recognizing that it does perhaps the exacting mother or father praises us for being good, but also cor- church community, peer group, or not suffice to hold certain beliefs seemingly impossible to please. A rects and penalizes us for wrongdoing. colleagues. Greater identification with and perform religious practices only child’s faith is “healthy” at this stage if Faith then entails bargaining with a group usually strengthens and sup- “because my parents did, or my the images that fill his or her mind are God: “If I do what God expects of me, ports our understanding of God and teachers taught me to, or Church positive ones that picture the world as I can count on his help in return.” I makes us more aware of community authorities say I should, or everybody a friendly, welcoming place and God remember in elementary school often responsibilities. One young man well else does.” A desire to take personal as a loving, dependable parent. This is promising to say ten extra Our Fathers expressed faith at this stage by com- responsibility for the beliefs I hold true of one five-year-old’s comment and Hail Marys if God would help me menting: “My faith has always helped and the values I live by points to a that “God can go all around the world do well on a test or in an important me keep on the right path in life and more personal (though not private!) in one day. And he can’t ever do bad baseball game. And often it worked! reminded me what God expects of faith less dependent upon group ex- things to you!” It is less apparent in an- God kept the bargain! But I noticed me.” pectations. My understanding of God other young boy’s comment that, “The eventually that God was not always as A further feature of faith at this is now increasingly shaped by my per- devil can come up out of a hole in the predictable or reliable as I thought. stage is that it remains largely unques- sonal life experience. Former beliefs ground and get you when you’re bad!” This breakdown of a too literal view tioned. Confidence in the authority are examined and may be altered, re- Images of God that cause fear, guilt, of God as the grand arbiter of weal or and dependability of the group elimi- newed, deepened, or, if found faulty, and worry to a child are the real dan- woe ushers in a new understanding of nate all questioning. Typical is the discarded altogether. gers to faith at this stage. Some de- God and a new stage of faith. following statement made in a faith The passage to a personally structive images of God and the world Yet, some adults may live much of interview: “My father was a good “owned” faith rarely occurs without may continue into adult life and give their lives with a literal faith. Some Catholic, went to daily Mass, followed significant tension and struggle. St. one’s faith a scrupulous, anxious or years ago, a brilliant, retired scientist the Ten Commandments, and told my Teresa of Avila found her own jour- pessimistic cast. But, by the time a astonished me with the remark: brother and me to do the same....He ney from a conventional to a more

16 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 personal faith to be a wrenching beyond personal reason. awareness of the ultimate authority of tive. And it ignores the truth that the Holy Spirit lessens one’s reliance there is a season for everything. experience. In describing this ex- 5. Mystical Faith perience, she wrote, “I have some- upon the limited authority of human Faith remains always a gift of God. Don’t let the word “mystical” put times been terribly oppressed by groups. Adults who live a genuinely The precise stage of faith to which we you off. It simply suggests commun- this turmoil of thoughts.” She noted mystical faith discover a new responsi- are called by God depends greatly on ion with God. The hallmark of this wisely that at that point the pre- bility to challenge and strive to our life experiences. God loves us at fuller stage of adult faith is nothing sence of doubts and questions may improve the very institutions (church, each stage of our development, other than an experience frequently lead persons to feel that they are government, civic groups) to which affirming us at the level at which we described by Christian mystics—the losing their faith. they belong. However, they also dis- are and, when the time is right, invit- experience that God dwells in us. St. The opposite is often true. God cover at times that an even further ing us to fuller life. This invitation Paul witnesses to this mystical faith may be leading them to probe the degree of faith may be needed to live may come in the form of a gnawing when he says, “The life I live now is deeper meaning of their previous up to their ideals. dissatisfaction with our way of life or not my own; Christ is living in me” faith. Such was the case with one 43- 6. Sacrificial Faith through the unrelenting pressure of (Galatians 2:20). He calls others to doubts and questions. It may be spo- year-old woman who mentioned that Occasionally, history provides us this faith by reminding them, “You ken in our search for better solutions for years she had received the Sacra- with examples of persons who have so are in the spirit since the Spirit of to life’s problems. ment of Penance at least biweekly. She identified with the well-being of oth- God dwells in you” (Romans 8:9). As we become more conscious that knew it had become merely a routine ers and who are so committed to the For most people, this awareness of faith develops in stages, we also come for her, but was afraid to stop going values of truth and justice that they God’s inner presence begins with a to some practical conclusions. For for fear that something bad might have a capacity for selfless love that longing or a compelling desire to be example, we may need to learn happen in her life. But her growing outreaches most of us. Jesus, Gandhi, one’s whole self or to live one’s life as patience and realize that some things appreciation of God’s constant love Dorothy Day, and Archbishop Oscar meaningfully as possible. are beyond our control: It may simply and ready forgiveness gave her Romero are examples of this sacrificial The Trappist writer Thomas Mer- take a certain amount of time, and courage to alter this routine. As a faith. Such persons display a radical ton expressed this longing with the even trial-and-error, to get from one result, she said, “I go to confession and consistent commitment to the words, “When I have found my truest stage to another. We need to trust less frequently now, but it seems much doing of God’s will that is uncompro- self, I will have found God.” This that God is in the often uneven more meaningful to me.” mised by concern for personal status inner yearning to be all that God process of our growth in faith. There- For some, the transition to a per- or security. In some cases, the willing- invites one to be leads persons at this fore, it’s okay to feel conflict, fear, and sonal faith means that they must be ness to sacrifice self for others has led stage to listen more intently to their doubt or to face hard questions. This willing to endure the pain of standing to martyrdom. For many other less thoughts, feelings, and deepest desires. may even be our cue to reach out to at odds with friends, family members, famous persons, it leads to a constant They begin to heed Paul’s reminder others for help and guidance, which is and Church leaders. For one college dedication of self to the growth of that God often speaks to us through already a sign of growth. student, it meant enduring the ridi- other persons and the improvement of Finally, the stage-by-stage process cule of his peers as he chose to adhere “inner groanings that cannot be society as a whole. to his Christian values in the face of expressed in speech” (Romans 8:26). A of faith teaches us that change is not a the differing sexual practices of his woman religious in her 50’s captured Robert Bolt’s highly regarded play bad word. It’s the stuff of human life, university roommates. For a young this view of faith when she said, “I A Man for All Seasons, presents the the meaning of conversion, the way Catholic woman, it meant a decision believe that listening to the deepest political life and death of St. Thomas the Kingdom comes—like the little to expand her awareness of other part of me is identical to listening to More and portrays well the features of mustard seed, becoming by grades a Christian Churches by attending for God. At that point we are one.” a truly sacrificial faith. Thomas More full-grown tree. Openness to change, a time Protestant worship services— At this stage of faith, the awareness resists King Henry VIII’s claim to be to the ongoing invitation of the Spirit, much to the distress of her parents. of God’s inner presence leads one to head of the Church of England and may well be the gift of God we need For others, it has entailed the painful become more aware that God also reveals the faith that inspires him with the most. process of finding themselves unable dwells in all others. As a result, one his famous last words, “I die the Richard J. Sweeney has a doctorate to accept completely a particular begins to see people of various creeds, King’s good servant, but God’s first.” in spiritual theology from the Graduate Church instruction. races, and nationalities as brothers For a person of such faith, following Theological Union at Berkeley. Father Such decisions may be necessary and sisters to one another. Typical is the will of God, carefully discerned, Sweeney is academic dean of the if persons are to develop a mature one 70-year-old man’s comment, “I leaves no room for compromise. One’s Athenaeum of Ohio in Cincinnati. conscience and assume responsibility have learned to have respect for any- commitment to values of truth, justice for the values they choose to live by. body. I could sit down and talk to a and love becomes all-consuming. Reprinted with permission from Catholic Faith-filled living now means accept- Muslim or a Jew or an Arab or any- Update, copyright 1987 by Saint Anthony ing that even the most helpful laws, one, and if they started talking reli- What Faith Is Right for You? Messenger Press. norms, and guidelines are sometimes gion in their way, I could really and So what stage or degree of faith ––– limited in their ability to point out completely fit my mind to theirs, see should you or I have? Should we seek the best behavior. Reliance upon a where their mind is going, and under- the “highest” stage? Should we all God who is ever-loving and who has stand their ideas.” Interfaith dialogue hope to reach the point of a totally blessed us with the gift of human rea- now becomes not a threat but an op- sacrificial faith? No doubt, we all tend son now makes it possible for persons portunity for new understanding. Re- to see that as an ideal. But dare any- to act increasingly according to their cognition of the sisterhood and broth- one tell you where you should be at a own most honest judgments and erhood of all people also intensifies given stage of your faith journey? To decisions. Still, those who continue one’s commitment to the well-being insist that you reach complete matu- to search for answers to the more of all humankind. rity now is like grabbing a budding complex questions of life are often Not surprisingly, mystical faith can flower by the stem and trying to yank led to the discovery of a source of strongly influence one’s relationship to it upward into full bloom. Such an wisdom that lies sometimes even religious institutions. Heightened effort would be violent and destruc-

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 17 Both Gen-Y and Catholic

They are their own breed, modern and unapologetically Catholic

BY MARK MOSSA I had no agenda for my work with and our alternative Mardi Gras mis- to-be-priest (me), once. And my clever them. I just wanted to get to know sion to Mexico. (I thought) take on the Gospel—Jesus sn’t he so cute!” coos Amy. She them, and I hoped they would want to Laura, though devout, is far from pulling a “bait and switch” on the “ is not talking about some fra- get to know me. What good could I do the stereotypical prude. She is petite, ambitious James and John (Can you Iternity boy she’s in love with. them if I didn’t start there? So often her language peppered (more like drink the cup? Wink, wink)—was only She’s melting over John Paul II chant- what we know of such students is not sauced) with the word “like.” In tepidly received. They prefer a more ing a Latin hymn on a CDshe has who they really are, but who we imag- appearance, she is hardly distinguish- straightforward, academic approach. brought with her on retreat. Only the ine them to be (usually either someone able from other young women her They showed more excitement at a pope is that kind of cute. who thinks as we do, hence worthy of age, except that her form-fitting later meeting about my decidedly Even after 15 years of working with praise, or someone who thinks the baby-T’s frequently carry announce- drier review of the history and signifi- young people, such moments still opposite, and so subject to our criti- ments like, “Mary is my homegirl.” cance of priestly celibacy and its place strike me as odd. Yet, odd as it may cism)—not unique individuals with Christopher was this year’s home- in the context of our common voca- seem, I hesitate to label Amy a freak or names, just some predetermined set of coming king, and he is trying to bring tion to chastity—which might have even a conservative (though she might character traits and opinions. But in back the 80’s “popped collar” fashion. been a snoozer with another crowd. be happy to describe herself as such). I my experience, things are much more Jessica, who struggles with her rela- Our lively discussions reveal that know Amy, and coming from her this complicated than that. Let me intro- tionships in a dysfunctional family, while some find in Church teaching is not odd. She’s one of the many col- duce you to some of my students. wants certainty for herself and every- easy answers, others really struggle. But lege students I meet from day to day, Some, like Amy, were easy to get to body else. She got married this year no matter how they may differ in their each searching for God in his or her know. Physically imposing, vocal, and and speaks enthusiastically about her commitment to various interpretations own way. When it comes to things passionate, like a town crier she led N.F.P. classes. Without the confidence of Church teaching, what always comes Catholic, she may be extreme and the effort to rouse the whole campus of her faith, her personal struggles through is their love for the Church at times even close-minded, but not to celebrate the 25th anniversary of might have kept her from getting this and enthusiasm about being Catholic. more than many other students at a John Paul II’s pontificate. far. On her wedding day, just after grad- I’m reminded of my own youthful Catholic college or university. The The mouse-like and gentle Tara, uation, she lit up the church with her vigor for the Church, which sowed the difference is that other students are while physically and temperamentally smile and raised her arms in triumph. seeds of my Jesuit vocation. extreme about things like alcohol, the opposite of Amy, is just as serious This is not the homogeneous group As for their presumed aversion to sex, their studies (sometimes), and about her faith and especially fierce— one might expect (their names, by the “liberal Jesuits,” the way they admire maybe even social justice. Many of though in a gentle way—in her pro- way, have been changed to protect and include a variety of Jesuits in their us who work at universities are ac- motion of pro-life causes. their privacy), and you’d be surprised conversation and activities seems to customed to seeing these extremes I thought I had Alex, a freshman, that, while sharing certain affinities, suggest otherwise. This does not mean as normal and, in the case of the last pegged as far too serious, rigid, and they are as different in their individual they are never critical, but I find them two, even laudable. Yet, while we are kind of scary (this was prompted by opinions and beliefs as they are in much more accepting and patient with inclined to forgive the students these his graphic explanation of why Dante’s character. This becomes apparent dur- us than we more mature Catholics “normal” obsessions, we sometimes Inferno was his favorite book), yet by ing our meetings, which consist of often are with them. One of my tend to see the love for the pope and the end of the year he was one of the reflection and conversation about the favorite moments with them occurred enthusiasm for the Catholic faith more relaxed and open of the group. coming Sunday’s Gospel, as well as a the night some of them arrived at the expressed by students like Amy as Alex even surprised us all by being a discussion focused on some aspect of meeting very troubled. It was pro-life weird and even dangerous. finalist in a sorority contest. When the Church’s teaching. The latter is awareness week. Although they had Amy is one of the more enthusias- asked, “What’s your favorite pick-up usually presented by the students. earlier that week adorned our statue of tic members of a group of traditionally line?” he told how he would kneel Some limit themselves to material St. Ignatius Loyola with a T-shirt that minded students I began working with down next to a pretty girl in church right out of the Catechism of the said, “My mother chose life,” someone this year. When I walked into their and ask, “Confess here often?” Catholic Church, but others explore had now replaced it with one that sim- first meeting last year, attended by 40 Peter, an introverted, aspiring folk- their topic in more creative ways. ply said, “Choice.” Campus security students, I wondered how I would be singer/rock star, was harder to get to Despite their seriousness, a few man- told them they could do nothing about received. Would it be as the “liberal know, but at his concerts he became age to make the presentation comical it. Certain that Ignatius would not be Jesuit,” of whom some of them had more transparent. His songs betrayed (albeit in a kind of nerdy way) with keen on promoting that cause, and not been taught to be suspicious, sent per- what he was thinking about. In the “Saturday Night Live”-style dialogues wanting any of them to get in trouble, haps to disabuse them of their faulty spring semester, he took my ethics and puns using religious terminology, I climbed up and removed the T-shirt. notions about Catholicism? They had class, which gave us the opportunity to funny more for being deliberately bad Suddenly, I was the hero, not for being no way of knowing that I had been talk about serious issues, like the Iraq than for their cleverness. liberal or conservative, but just for much like them during my college war, and not so serious ones, like our For the Gospel reflection, a differ- being my Catholic and Jesuit self. years, struck by the newness of things common interest in superheros. ent Jesuit priest is invited each week. I With these students, I have learned I had not been previously taught about Mary, quiet and unassuming, with a made gentle suggestions that a lay per- this year to question the inclination to my faith, eager to know and put into dry sense of humor, participates in the son, perhaps from the religious studies see them as strange or dangerous. It practice what it meant to be Catholic, group’s meetings, sings in the choir for faculty, might be O.K. once in a while. pains me to see how some of my col- zealous, and, yes, sometimes extreme Mass, and joined us for both the But so far the only exception the leagues do not appreciate these stu- and close-minded. protest at the School of the Americas group has made was to invite a soon- dents I’ve grown to love. Their de-

18 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 votion and eagerness to do what God wants (as they understand it) is often What Catholics Under 30 met with suspicion and consternation. They can become scapegoats for peo- ple’s animosities toward conservatism, Are Doing Right especially heightened on a college campus. And I have grown weary of being congratulated for the great sac- BY CLAIRE NOONAN learning internships to their students. The work she was doing, Connelly rifice I have made in choosing to be Most Catholic universities and many concluded, did not need to be limited with these students. They are not per- n Catholic circles, there’s one Newman Centers around the country to religious women. It was apostolic— fect; they don’t have it all figured out. group that is much maligned and have similar programs. that is, it was about being sent by Jesus They’re adolescents, after all. But Ilittle appreciated. But it’s a group For many students, these short-term to proclaim the reign of God. And all should they be disdained and spoken that I have been blessed to work and experiences launch an even deeper Christians, Connelly realized, were by of in negative, hushed tones because pray with for many years. They are commitment to Gospel love and their baptism sent into the world by they prefer to kneel at Mass, even in some of God’s most inspiring friends, Christian friendship. Some of these Christ. the absence of kneelers? Yes, they make who get from our church neither a life- students are so profoundly challenged So when she returned home, she us uncomfortable with their question- time of employment security nor the that they become the teachers and and her congregation began inviting ing, sometimes because they are arro- status of ordination, but who don’t do evangelizers of their institutions. graduates of what was then known as gant and impertinent when they do it. this work for money or power anyway. A few years ago, for instance, a Rosary College in River Forest, Illinois And we should call them on that. But They do it for love. group of Loyola students began urging into their homes and ministries. Young sometimes it’s because they are right. They are Catholics under 30. Here the university community to befriend women and men were invited to share My experience this past year has are some of the things they are doing impoverished Latin American coffee in the apostolic life: They would teach taught me a few things. When it right. farmers. These students insisted that in innercity schools, staff shelters for comes to these students, ultimately it we First World consumers could and the homeless, direct youth programs in is not a matter of who is on the right Service 101 should pay a living wage to the families poor parishes, or provide nursing care or the left, or even who’s right or Despite the demands of increasing around the globe who produce the in rural health clinics. They would live wrong, but of who they are and, to tuitions, rising debt burdens, and heavy drink we have the luxury to enjoy. communally on small stipends and invoke the old Baltimore Catechism, class loads, countless university students Their insistent voice brought a fair- pray regularly together. Though the who made them. The biggest detrac- are still giving incredible service to the trade coffee contract to Loyola. Now Apostolic Volunteers (now known as tors of these students were those who Church and the world. farmers who produce the coffee we Dominican Volunteers USA) lived and had made no effort to get to know I work as a university minister at drink at Loyola are guaranteed a mini- worked alongside the sisters, this was them. The prejudices against them are Loyola University Chicago, where mum price of $1.26 per pound of cof- never meant as a recruiting program born of old fights, old animosities, and we are graced with a vibrant liturgical fee, while the free market bears the for the convent. Rather, it was the anxieties that too much love for the in- life and transformative social justice starvation wage of 54 cents per pound. beginning of a new future for laypeo- stitutional Church will somehow force programs. ple in the Church. us through a time-warp back to the Imagine 600 students in a standing- When Connelly founded the Apos- 1930’s. That may be the desire of some room-only chapel for Sunday Eucharist, tolic Volunteers, there were only about of the baby boomers, but that’s not beginning student-style at 10 p.m. While many in the 20 other programs like it around. The what these young people want. Rather, After Communion, the congregation Jesuits had been recruiting laypeople to they want to be connected to their blesses 90 students who will spend Church bemoan the help teach in their Alaskan schools for Catholic tradition in an age when it their spring break on alternative break about 20 years. Edwina Gateley was sometimes seems we are meant to a- immersion trips. They are sent to build bringing young European laypeople on pologize for it. Perhaps they have a houses in Appalachia; serve meals in younger generations, missions to Africa. Father Ralph Beit- rosary tucked in their pocket next to Baltimore; demonstrate for peace in ing invited friends to share in his out- their cellphones and P.D.A.’s, but these Washington; pray with the Lakota plenty of 20-some- reach ministry to the people of are 21st-century kids. They have never people of Rosebud, South Dakota; and Appalachian Kentucky. known a time without John Paul II, the listen to the stories of the unemployed But in the past 30 years, the vision Internet, vernacular liturgy, or the pop in Camden, New Jersey. things are working of Connelly and her colleagues caught singer Madonna, even if they are more These 90 students actually had to on with post-Vatican II Catholics. partial to the mother of God. They are be selected for those trips. Nearly twice to bring about the Now, more than 200 Catholic pro- their own new breed, thoroughly mod- as many students applied as we were grams are placing laypeople, the over- ern and unapologetically Catholic— able to send. It is a beautiful sight to kingdom of God. whelming majority of whom are under which you will find out for yourself see: All of these young men and 30, into full-time, faith-based volunteer when you get to know them. women clad in their matching bright service around the United States and green T-shirts standing around the abroad. These volunteers typically Mark Mossa, S.J., was a professor altar, a visible sign of God’s presence A “New Novitiate” spend one or two years living and of philosophy and a part-time campus and love. In 1973, Dominican Sister Mar- working with poor and marginalized minister at Loyola University in New Of course, this scene is not unique cella Connelly returned to the United communities, learning about the social Orleans, La. to Loyola. Boston College sends nearly States from her mission in Bolivia injustices that create poverty, praying 150 students on international trips with a fresh vision. Reflecting on her over their joys and hardships, living in Reprinted with permission from America, each year. Notre Dame’s well-known life of prayer, community, and service voluntary simplicity, and trying to September 20, 2004. summer project works with 200 com- to the poor of South America, Con- build friendships based on Gospel love. ––– munity organizations around the coun- nelly imagined a new partnership of I call these programs the “new novi- try to provide 8- to 10-week service- sisters and young people. tiate” because, like the traditional Continued on Page 20

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 19 What Catholics Under 30 Are Doing Right preparation for religious life, lay vol- Catholic leaders to practice living in a religious community or its major 30-year-old pastoral associate with a unteer programs are an intense form the reign of God. donors, without the status of social gift for preaching and a wicked sense of training for lifelong commitment to The effects are great—not only on recognition, without the least bit of of humor. And they are artists like the mission of Jesus. They are now a them, but on the Church and the job security, women and men are Dana Spottswood of Oakland, Califor- major cultivating ground for profes- world as well. By way of illustration, responding to the call of Christ for nia, who created a new ministry paint- sional lay ministers in the Church and the Alliance for Catholic Education, service in the Church in growing ing beautiful icons of the saints for for workers in faith-based movements whose members teach in underserved numbers. neighborhood parishes with her own for social justice. Catholic schools in the South, reports Since the Center for Applied homemade, earth-friendly paints. Consider this: In the year 2000, that 75 percent of its graduates remain Research in the Apostolate (CARA) Some in our church lament the 500 new priests were ordained and in education after completing the pro- first studied lay ministry formation in passing of a day gone by or curse 700 women entered religious life in gram. Catholic Network of Volunteer 1985-86, “the number of programs those who do not wish to recreate it. the U.S. That same year, 3,600 young Service member programs send about [preparing laypeople for professional We need to stop pining for the past. people completed at least one year of 200 young adults on to graduate study ministry in the Church] has expanded We need to meet the resurrected service in a lay volunteer or missioner in ministry or theology every year. by more than 50 percent, and the Jesus and receive the gifts the Holy program. Tens of thousands of gradu- These programs capture the spirit number of participants in these pro- Spirit is offering us now. ates of these programs are out in the of our age. They give young adults the grams has grown more than three- A good place to start is in celebrat- world now. opportunity to deepen their faith, fold.” These faithful and courageous ing those who are already living into Tom Gaunt, S.J. concluded from knowledge, and commitment. They Catholics are laying down their lives. our imagined future. We can retrain his study of 1,400 former members of nurture them on a path toward min- They are giving themselves to their our eyes to see the places where the Jesuit Volunteers Corp (JVC) that istry, respecting the vocation to which friend—that is to say, the whole friendship, service, and life are grow- “the one (or two) year experience of they feel called. They provide a way to Church. ing. We can recognize those who have JVC produces more ‘influential peo- lay down their lives in service of the Some are creating new ministries clearly been chosen for ministry in ple’ in a person’s life than family, reign of God. imagined freshly for our time. Some this time. We can acknowledge those school, workplace, Church, or any are serving in quite traditional roles, whose lives are bearing fruit. These other relationship.” As any former Expanding Lay Ministry positions formerly occupied by the young people are not only the future Jesuit Volunteer will tell you, they’re Thirty-five thousand lay men ordained or religious. They are parish of the Church, but also its vibrant “ruined for life.” and mostly women are currently administrators and hospital chaplains, present. Gaunt’s results could undoubtedly in professional-level formation for liturgical musicians and theology be duplicated in other lay volunteer ministry in the United States. More teachers, writers, and campus minis- Claire Noonan is the chaplain at programs. Rooted in Christ’s self- than 10,000 of these are under 40. ters. You know them. Loyala University Chicago’s University sacrificing love, grown in a commu- An estimated 100,000 lay ministers They are career-changers like Mike Ministry. nity of friends, the experience of lay serve the U.S. Church. Uncounted Hayes of New York City, who used his volunteers bears fruit that lasts. It is thousands trained for professional professional experience in the secular Reprinted with permission from U.S. perhaps the formative experience of ministry in the Church but have gone media to help create www.Busted- Catholic, July 2005. their adult lives. It influences their elsewhere because they found no Halo.com, a dynamic spirituality web ––– decisions regarding faith, work, family, place for themselves within the cur- site for young adults. They are parish money, and politics. These experi- rent structures. staff members like Karon Van Antwerp ences allow a new generation of Without the financial support of of Mt. Pleasant, Michigan, a vibrant Look What’s Brewing at Theology-on-Tap

BY JEREMY LANGFORD young adults in their twenties and Parish in Arlington Heights, Illinois, What will it mean to fall in love? thirties, married and single. An ideal Theology-on-Tap was the direct result Where does God fit in all this? What n Chicago, summers and theology way for parishes to focus some time, of a conversation between Father John does it mean to be Catholic?” Father go together like a ball and glove, attention, and resources on one of the Wall (a parish priest who would go on Wall not only responded to this I parks and picnics, fireworks and most underrepresented groups in the to transform Old St. Patrick’s Church young man’s questions but decided the lakeshore. Thousands of young Church, Theology-on-Tap provides a just west of Chicago’s downtown from that it was time to develop a safe, adults include attending one or more weekly opportunity for parish commu- a dying parish into one of the most casual, and relaxing environment for sessions of the annual Theology-on- nities to work together regionally to vibrant in the country) and a young young adults interested in discussing Tap speaker-and-discussion series in gather young adults for conversation, man from the parish who was about to their faith. their summer plans. food, drink, and good theology. The graduate from college. The young “For twenty-four consecutive “Come Again?” you say. “What on grand finale of the program is an man was looking beyond his final few years, Theology-on-Tap has been tap?” archdiocese-wide Mass, celebrated months of college to a career in the addressing the key questions being Sponsored by the Young Adult in Chicago’s Holy Name Cathedral by real world and wondering about the asked by young adults,” explained Ministry Office of the Archdiocese of the cardinal-archbishop, followed by a future. He was concerned about his Father John Cusick, who has been Chicago, Theology-on-Tap is a four- picnic on the lawn of his residence. personal identity and finding meaning involved with young adult ministry week summer program exclusively for Founded in June 1981 at St. James in life. “Will I be more than my job? in the Archdiocese of Chicago since

20 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 1977 and has served as director of its “In the aftermath of 9-11 and in the you are on holy ground. The point of n the early 1990’s, Theology-on- Young Adult Ministry Office since face of so much violence on our televi- Theology-on-Tap is to get some Tap spread beyond the Archdio- 1985. Along with his talented associate sion screens, young people are awak- young people together, listen to some- I cese of Chicago to the Archdio- director, Ms. Kate DeVries, with ening to the deeper questions of faith. one who can say something intelligent cese of Milwaukee, Wisconsin, as whom he joined forces in 1988, Father While the recent success of books like and creative about God and faith, and well as to the Dioceses of Joliet and Cusick has been on a mission not only The Da Vinci Code and movies like turn everything over to the Holy Spirit Rockford, Illinois, and Gary, Indiana. to connect with young people but to Mel Gibson’s The Passion of the Christ and let people talk to one another.” Four years ago, Cusick and DeVries help parishes, Church leaders, parents, make it easier to raise issues of spiritu- Another key to the program is its copyrighted and trademarked the and members of the Catholic commu- ality and religion, there still exists a cohesive structure. The Young Adult program so they could ensure that nity embrace young adults as a vital huge chasm between personal faith Ministry Office in Chicago prides any parish or diocese which uses it is, part of the life of the Church. and organized religion. We live in a itself on working with individual in fact, reaching out to young adults. highly secular culture in which spiritu- parishes in planning and executing “We have been very picky about usick and DeVries are very spe- ality is often dissociated from religion: successful Theology-on-Tap sessions, whom we license. We want to make cific about who they mean by people make distinctions like ‘I’m spir- always stressing that the Church is sure that Theology-on-Tap continues C“young adults”: college stu- itual but not religious.’ When Theol- working together as a whole and is a to be exclusively for this wonderful dents who are home for the summer ogy-on-Tap works right, it serves as a sum of its parts. To emphasize this generation of people whose presence and are hungry to either find or build bridge between the two.” point, the Mass and picnic at the end in the Catholic Church is all-too- upon positive Church experiences, often tenuous,” Cusick explained. young singles seeking community and even dating opportunities with people In addition to the program’s expan- who share similar questions and val- “For twenty-four consecutive years, Theology- sion in the immediate geographical ues, married couples hoping to find area surrounding Chicago, several resources to enrich their relationship, on-Tap has been addressing key questions being (arch)dioces and organizations have young parents interested in having obtained licenses, including the Arch- their children baptized or in enhanc- dioces of Atlanta, New York, San ing their own understanding of the asked by young adults.” Francisco, Cincinnati, Philadelphia, Faith so that they can pass it on. New Orleans, Denver, Miami, and Without exception, the cutoff age for Washington, D.C.; the Dioceses of those participating in young adult Toledo, Arlington, Wilmington, Char- ministry is forty. ver the years, Theology-on- of the program bring the planners and lotte, and Cleveland; and the campus Both Cusick and DeVries base their Tap has been hosted by 240 participants together so they can feel ministries/Newman Centers of the special brand of ministry on what they Odifferent parishes throughout part of one body. Joseph Cardinal University of Notre Dame in Indiana, call the “Jesus method of organizing.” the Archdiocese of Chicago. Hun- Bernardin, former archbishop of the University of St. Thomas in Min- “The Lord Jesus did not put a sign dreds of speakers have been privileged Chicago, developed a special relation- nesota, and Columbus State Univer- on a tree saying, ‘If you want to be an to address thousands of young adults ship with young adults. He presided at sity in Georgia. In most cases, apostle, sign up here and bring a on topics such as recognizing God in the Theology-on-Tap Mass with Theology-on-Tap sessions are friend,’” Father Cusick said. “He everyday life, saints and sinners, rela- young adults and hosted them at his held in pubs and restaurants and called the disciples one by one and tionships, morality, the passion and residence for fourteen years until his run at different times of the year, said, ‘Let’s go. I’ll show you what life resurrection of Christ, salvation, rec- death in 1996. In his homily at the depending on what makes sense for can be.’ If that style is good enough onciliation, and social justice. Each Theology-on-Tap Mass in August of the local area. for the Lord, what’s our problem? two-hour session begins with a warm 1985, he remarked, “If I had children Shannon Loughlin is the director This is a generation waiting to be greeting and includes a presentation of my own, they would be your age. of Rochester’s young adult ministry. In invited in, but we can’t expect them to by a speaker (or speakers), a break for You are very special to me and to this an article published in the Rochester get fired up by a flier. We’ve got to food and refreshments (yes, in many archdiocese.” Democrat and Chronicle, the thirty- seek them out, walk with them, and cases beer and wine are available), Francis Cardinal George contin- one-year-old said that Theology-on- invite them to journey with us on the and discussion. According to Cusick, ued that relationship with young Tap offers a comfortable atmosphere path of faith. And we’ve got to offer Theology-on-Tap works so well adults in 1997. When he arrived as for young adult Catholics. The article them a safe, dynamic venue in which “because people are made to feel the new archbishop of Chicago, he goes on: “Connecting with peers who to ask their questions and meet peer welcomed and not judged, the pre- enthusiastically agreed to preside at share similar religious values is an seekers.” sentations are hopeful but not dicta- the Theology-on-Tap Mass and host important part of the program,” Following Jesus’ example, DeVries torial, peers connect with peers, and over one thousand young adults at a Loughlin said, “but equally important and Cusick go out into the crowds— the Faith is seen as exciting rather picnic on the grounds of his residence. are connecting with Jesus, the Church, sports events, coffeehouses, college than as a burden.” In a letter inviting young adults to and its mission. ‘It’s about living a life campuses, events in the city—with Cusick and DeVries handpick pre- attend the Mass and picnic, Cardinal of faith,’ with discussions on the par- their spiritual antennas up so they can senters based on their having some- George said, “You are very important ticular topics that come up in the lives hear what young people are asking thing to say about faith and their abil- members of the Church. Your energy, of young adults—jobs and identity, and how they communicate the ity to say it in an engaging way. They talent, and faith will give me much dating, family relationships, transitions hungers of their hearts. work hard to identify and invite young help as together we build up our local from school to work.” “Over the years, the basic human adults to serve as speakers. “The point church to be a vital presence in the Anne Xuereb, twenty-seven, is a questions young adults ask have of each session is to connect with what Chicago area. Together we can con- graduate of Columbus State Univer- remained pretty constant, but in we all have in common—human expe- tinue the mission of Jesus Christ to sity and a member of St. Anne recent years, I find many are asking rience,” added Cusick. “The risen bring the Gospel of love, forgiveness, Catholic Church in Columbus, Geor- fewer questions about work and more Lord dwells in human experience, and and holiness to all the places where we gia. “There really is a distinction about matters of faith,” Cusick said. when you respect human experience, live and encounter others.” between what you learn as a kid at

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 21 church and what you need to know as an adult,” the Columbus Ledger- Reaching an Invisible Generation Enquirer quotes Xuereb as saying. “So many things we have to take on faith, but there are reasons behind it. BY ROLAND MARTINSON often feel like strangers in their are shaped by pop culture. They are “As the paper points out, the Sought church’s places of worship. self-absorbed and yet they serve others is predominantly Protestant, and Editors’ note: Roland Martinson is the There are 69 million persons in this in very direct ways. They browse a many young adult Catholics feel the Carrie Olson Baalson Professor of buster generation (born 1962-1981) in spiritual marketplace. need to know answers to theological Children, Youth and Family Ministry at the United States compared to 79.2 Their response to our society’s questions posed by non-Catholics. Luther Seminary in St. Paul, Minnesota. million boomers (born 1943-1961) and emerging pluralism and multicultural- They find Theology-on-Tap a very In 2001, Dr. Martinson gave the Hein- 80.4 million millennial kids (born 1982 ism is often either relativism or funda- helpful venue for exploring their Fry Lecture at the Seminary on the subject to present). The two huge demo- mentalism. Whatever else their questions and learning the intricacies of ministry to young adults. The following graphic groups on either side of the response, power differential concerns of their faith. text excerpts much of that lecture’s themes. smaller Buster generation can make regularly lie behind their questions. As a Lutheran, Martinson has witnessed them feel as though they are invisible They want to know who holds the hat began as one priest’s many of the same phenomena that apply to in the larger culture. power. For this generation, change is modest response to a the challenges facing Catholics in handing Joel Kotkin, in The New Geography fast-paced, constant, and chaotic. W young adult’s sincere faith on the Faith to young adults. (New York: Random House, 2000), What we have discovered is that questions has turned into an explosive hat does post-modernity calls this generation “social pioneers.” roughly 75 percent of young men and movement that is sweeping the mean for how Christians Forty percent of them grew up in women leave the Church between the nation...and beyond. “The program W go about living the Faith families where their parents divorced. ages of 16 and 24. Forty percent who has reached all the way to Hong Kong today or discerning the presence of Thirty-five to forty percent say, “I leave the Church return by age 35. and is being translated into Cantonese, God in the face of a new generation? raised myself.” These people do not Thirty percent of those return to other “Cusick proudly explained. “And Or, put more directly, How have we, return regularly to their homes to cel- denominations. Many young men and Renew International is going to use the latest generation of the Fhurch’s ebrate Christmas, anniversaries, and women now are swelling the ranks Theology-on-Tap for its renew pro- leadership, been doing theologically birthdays. Their peers have become of congregations best described as gram with young adults!” and strategically in participating with their friends, their communities, their nondenominational. As one who has benefitted enor- God in passing on faith to this next families. They experience high rates of Among the 25 percent who have mously from Theology-on-Tap as generation? drug use, AIDS, violence, and mobil- stayed involved in the Church, we both a participant and a speaker over The group of young people aged 18 ity—often moving at critical junctures have discovered varying combinations the past seven years, I asked my friend to 30 is an invisible generation. At the in their lives. AIDS has been a major of eight characteristics we call faith Father Cusick to share a few thoughts height of the baby boomer generation factor in shaping their attitudes toward factors. Many of these “participating about the success of the program he (born 1943-1961), 4.3 million children sexual relationships. They have suf- young adults” say faith was deep in the has nurtured so lovingly for so long. were born in one year in America. At fered the consequences of their par- identity and practices of their family. “The value of it for me is that after all the depths of the baby buster genera- ents’ generation’s lack of relational One young woman said in an inter- of these years of working on behalf of tion (born 1962-1981), only 3.1 mil- commitments and accountability. view, “In my family, faith was in our and with young adults, it looks like the lion children were born in America. High rates of depression and sui- armpits and our pores!” These faith program we started here in Chicago is Following the buster generation, the cide, later first marriages, later first participants speak about mentors being giving new life to the Church across millennial generation (born 1982-pres- children, and materialism characterize a vital part of their faith. Significant the English-speaking world and beyond. ent) is even larger than the boomer this generation. They are by nature relationships with leaders whose faith Theology-on-Tap is an avenue to generation. The buster generation is independent; they question authority, is a vital part of their own lives have connect and reconnect with the Faith. lost in the shadows of the larger gener- work long hours at jobs while in high had a huge impact, whether these lead- Every day I see the hunger for faith ations on either side. It has become an school and college, and remain single ers are coaches or teachers or people in this generation, and for so many invisible generation. longer. They are “technopolites,” in the Church—pastors, Sunday school churches to say they are willing and Today’s 18- to 30-year-olds grew up growing up on computers, electronic teachers, or youth directors. Generally, thrilled to open their doors to young in a time in which children were deval- communication networks, global they have three or more of such faith- people is a blessed thing.” ued. Forty percent of them say, “I was awareness and interactivity, and sitcom filled leaders in their lives. If Theology-on-Tap is available in a latchkey kid. I raised myself. I grew neighborhoods. They live in a world Service in the name of Christ is im- your area, it is a wonderful program up alone.” Societal transformation was that is wired and wireless—marked by portant in keeping these young adults to recommend to the young people in taking place during the years these instant, constant communication. in church. They speak about the power your life. If not, perhaps you can be a young adults were growing up. Very Those aged 18 to 30 are “media- of “doing God” with others; that is, catalyst for starting something special often they were lost in a complex web vores”—conversant with TV, music, seeing God at work through them for the young adults who would bene- of changing human identity, relation- MTV, VH1, movies, and the Internet. making a constructive contribution fit from it. ships, and lifestyles. They are immersed in pop culture. to other people’s lives. Being appren- Disconnected from the Church, This media world creates a certain ticed into leadership early is an-other Jeremy Langford is the Director of this young adult generation’s religious kind of shared consciousness. They are experience they cite as being a signif- Publications and Public Relations for the drift is more expansive and has contin- accustomed to infomercials; carefully icant factor in sustaining their faith. Chicago Province of the Society of Jesus. ued longer. On almost any Sunday, honed consumer materialism has been Other factors these young men and these young adults are absent, invisible regularly pitched into their lives. women who stay and lead say was crit- Reprinted with permission from Liguorian, in our churches. As their faith experi- There is a great interest among this ical for them was having a safe and July–August 2004. ence shifts, more young adults go away generation in spirituality, but few are open place during their senior high ––– and stay away. The chasm between the interested in religion. Most find reli- and college years to ask tough ques- language, the symbols, and the music gion boring, trivial, and unengaging. tions, being in relationships with of the Church and the realities of their Most know little of the major faith tra- other persons like themselves, and world has become very great. They ditions. Their spirituality and morality having the opportunity to do good in Continued on Page 24

22 BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 Why Young Adults Need Ignatian Spirituality

BY TIMOTHY P. MULDOON (1995) that younger Catholics have God in All Things ality about sharing in the story, not grown up in what he calls a “decon- While the notion that God is to be only by remembering it but also by number of articles and books structed” context and seek a “construc- found in all things is not uniquely taking part in it, in order that one over the last few years have tive worldview.” Practically, this means Ignatian, it is characteristically so. might more fully come to know Jesus. A asked: What will the Church that younger adults have a hard time Among the Jesuits of the last century Today, this counsel is still valuable for look like in 20 years? Underlying this with any claim of incontrovertible and a half who lived this worldview young people, many of whom know basic concern is an awareness that truth, even the existence of God, but were the British poet Gerard Manley the Gospels only secondhand. I have today’s young Catholic adults have long for clarity. In this context, what Hopkins (1844-89), the French pale- often heard people say how surprised not, it seems, employed the models Ignatius in his book of spiritual exer- ontologist Pierre Teilhard de Chardin they were by the Jesus of the Gospels, of earlier generations to appropriate cises called the first principle and foun- (1881-1955), and the German theolo- because they had never had the chance the Faith and lack the commitment to dation can be seen as remarkably re- gian Karl Rahner (1904-84). They all to meet him directly. Too often, young that faith that would seem necessary freshing. It is a disarmingly simple had a strong sense of what Hopkins men and women rely on the faith of for the future well-being of the Church. proposition: We are created to praise, called “the dearest freshness, deep their parents and never have the op- What I offer here is a reflection on glorify, and serve God, and by this down things”—that sense that God’s portunity to confront for themselves how Ignatian spirituality in particular means to achieve our eternal well- grace animates the whole of the cre- this attractive figure (“Who do you say can speak to young people and help being. Such a suggestion cuts to the ated order so that one cannot but that I am?”) and to answer the funda- us develop a vocabulary of faith. heart of our longing for truth and encounter it if one is attuned to it. mental call: “Come, follow me.” Young Why Ignatian spirituality? There offers a simple recommendation: Live This celebration of God’s grandeur adults undergo a period of distancing are two major reasons; the first is prac- as though this first principle and foun- appeals to the youthful mind, which themselves from their parents, and tical, the second theological. The prac- dation were true. Here I am reminded encounters a panorama of people, tra- part of this distancing involves reli- tical reason is that this spirituality is of Ignatius’ own advice for the making ditions, beliefs, and styles and draws gion. They need, therefore, the available. There are many Jesuit high of his Spiritual Exercises: Trust God as meaning from sources different from chance to develop their own mature schools and colleges in the United if everything depended on you, and at those of traditional Catholic worship. faith. Asking them to consider the States, and they have a long history of the same time work as if everything Indeed, young people today draw their real Jesus can be an important step in ministering to the spiritual and intel- depended on God. spirituality from such nontraditional this growth. lectual growth of young people. Ignat- I recently had an experience that places as pop culture, as Tom Beau- ian spirituality works because we have illustrates the attractive power of this doin noted in Virtual Faith (1997). Consolation and Desolation learned how to encourage young peo- first principle and foundation. During To speak about finding God in all It is important on this spiritual ple to use it. an introductory philosophy class, I things is to admit that no doctrine, no journey for young people to under- The theological reason for focus- said philosophy begins with a sense of tradition, and no Scripture can exhaust stand that this is not a straight, easy ing on Ignatian spirituality is that this wonder at the so-called “limit ques- the mystery that is God. It is to re- path toward enlightenment, but rather tradition emphasizes faith as an ongo- tions” that confront us as human member that our theology, our prayer, a struggle that involves highs and ing dialogue between the person and beings. Among these are questions and our teaching are limited in their lows. Ignatius’ teaching about what he God. It thus represents the kind of about death and suffering, love, and ability to convey this mystery, and that calls the discernment of spirits is help- dynamic approach that young people the meaning of life. Looking out over as a result we must ultimately stand in ful, because it helps us understand have often discovered for themselves. a room full of only partly interested awe before God. We who have grown that both consolation and desolation To see spirituality as a demanding students, I threw out an offhand com- up in a pluralistic world have seen are part of the life of faith. Ignatius exercise and work is to see it as more ment: “You know, the meaning of life good things in people of varied back- reminds us that God loves us deeply, than the either/or proposition that is is easy—we are created to praise, glo- grounds; we know that any talk of ulti- but also moves us toward growth even too often presented as the correct rify, and serve God, and by this means mate truth must be humble before the when we think he is distant. In short, view: If you don’t believe in God, to achieve our eternal well-being!” vastness of human experience and of Ignatius shows us that spiritual suffer- you’re going to hell. Immediately, the collective posture creation. On the flip side, to speak of ing is part of the life of faith and that There are five elements in Ignat- of the room changed—they all sat up God in all things is to remind us that it forces us to confront the false ian spirituality that today’s young straight and began writing. “Can you ours is a sacramental understanding images of God that prevent us from people can use to help themselves say that again?” they asked. I repeated of God—God among us in the faces, growing as human beings. For young grow in an understanding of their every word slowly. I had, of course, the words, and the gestures that make people this is a hard message, but very faith. To list them in an abbreviated only lobbed this comment to catch present the reality of grace. It is to necessary in a culture that tells us that style, they are: the first principle and their attention, but they were fasci- emphasize that God is not distant all suffering is to be avoided. My gen- foundation; finding God in all things; nated at the idea that the meaning of and “other,” but present and intimate eration has grown up in a sound-bite, walking with Christ; the experiencing life could be encapsulated in a handy with us. It is to underscore a belief throw-away culture. We have learned of consolation and desolation; and sentence. that our lives are not beyond the that it is possible to insulate ourselves the ideal of social justice. Because we live today in a world in scope of God’s love, but rather they from reality by turning our short which truth claims are constantly are already the objects of God’s care. attention span to the next interesting The Principle and Foundation weighed and judged against one an- thing. We need a spirituality that In a post-modern world, the very other, young people have been given Walking With Christ emphasizes that faith sometimes notion of a foundation is questioned: very little reason to think that any one Ignatius’ Spiritual Exercises, a requires us to confront reality and to Can anything be regarded as founda- way of living is better than any other. handbook for the making of a retreat, trust God even when God is hard to tional when it seems that everyone Sharing an articulation of Christian asks the retreatants to enter deeply understand—for example, in the face believes something different from faith that is so direct challenges peo- into the stories of Jesus’ life and to use of such mysteries as the death of a everyone else? Robert Ludwig has ple to consider what sort of truth claim their imaginations to place themselves loved one or experiences of failure written in Reconstructing Catholicism it is and what kind of life it offers. in the Gospel scenes. This is a spiritu- and loss. Continued on Page 24

BOSTON COLLEGE | C 21 RESOURCES | FALL 2006 23 Social Justice Annotation retreat” described in the An important final element in Igna- Spiritual Exercises—one that is made Reaching an Invisible Generation tian spirituality that distinguishes it part-time, so to speak, while continu- Continued from Page 22 from so many self-help spiritualities in ing one’s ordinary pursuits—is a great the marketplace is that of social jus- way to offer students the opportunity the world. They tell us how important such as parents divorcing or losing tice. Jesuit education has stressed that to learn about and practice this spiritu- excellent senior high ministries are. their jobs. One young woman said, “I Christian faith reaches out to others ality. I have made this sort of retreat Post-high school young adult min- got pregnant when I was 15, and my and does not rest content with a doc- at two different Jesuit institutions and istries are equally important. The church walked every step along the trine of personal fulfillment. Although have helped conduct it in a university Church needs to discover, recognize, way with me, and I know I am here young people today are criticized for Newman center, so I know that it can and utilize their gifts. today because they cared—they were self-centeredness, many of us long to attract people from different walks of For young people who remain in tough, honest, and truly helpful.” make a difference for the better in the life and help them to grow in their congregations, worship is found to be In fact, following young people into world. Having inherited an individual- faith lives. The invitation to try au- interesting because it is an engaging all aspects of their lives, including their istic worldview, we find that it can be thentic Christian spirituality is vital intersection of the Gospel with their hardships, is at the heart of this difficult but rewarding to show con- if we want to encourage the faith of lives. Another major influence that research. As I follow, I sense that this cern for others. One benefit of living young people. Ignatian spirituality keeps them connected to a church is is not a lost generation but a genera- in a pluralistic world is that we have offers just such an invitation so that friends from a faith community who tion invisible to much of the world come to appreciate the legitimate dif- people may come to know for them- invite them to worship, Bible study, or and certainly to the Church. As I get ferences among people, and so we selves what it means to follow Christ. support groups. to know this generation, I see an have a sense that all people share a The final component that has kept emerging spirituality, an emerging basic moral equality. We must be re- Timothy P. Muldoon is the author of these young adults involved in the hunger for God and God’s presence in minded, though, that in spite of our The Ignatian Workout: Daily Spiri- church is Christian community sup- all of life, especially the one real public culture’s tendencies to exalt the indi- tual Exercises for a Healthy Faith, port during times of transition or cri- world in which they live. vidual, we are called to a concern for and the Director of The Church in the sis. They face—crises in the lives of those people who have been left out. 21st Century Center. their friends—overdosing on drugs, Excerpted from Currents in Theology and Jesuit institutions have led the way suicide, and conflicts at school. They Mission, October 2002. in making these spiritual teachings of Reprinted with permission from America, tell stories of intimidation and emo- ––– Saint Ignatius available to many. In my Vol. 184, No. 6, February 26, 2001. tional abuse in their high schools. own experience, the so-called “19th ––– These young adults face family crises

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