The Midwest Augustinian Spring 2019

Augustinian

The

Midwest

“One Mind, One Heart”

SPRING 2019

Agustiniana

La

Revista

¡Una nueva sección en las páginas 20 a 26!

LETTER FROM THE PRIOR PROVINCIAL DEAR FRIENDS OF THE AUGUSTINIANS, I write to you in the midst of Lent—a season of joyful solemnity as we look forward to celebrating the risen Lord with a cleansed and renewed heart. I continue to pray for all of our supporters that your journey of preparation brings you a clearer understanding of God’s profound love for you.

I value the Lenten season as an invitation to bring a sense of calm and simplicity back into my daily life. In the months since I have last written you, the responsibilities of the Prior Provincial have kept me in a state of perpetual motion. Suffice it to say, a lot has happened in the Midwest Province—as well as the worldwide Church—in the last few months. For this issue, the Provincial Council decided to commit a special section addressing the abuse scandal our Church has faced, and that we as a Province continue to face every day. Our hope is that we have presented a look at the crisis from different angles—from the pastoral to the practical—while ending on a message of hope from newly professed, Br. Jack Tierney, O.S.A. This past December, Br. Jack Tierney, O.S.A. professed solemn vows with the Order of St. Augustine.

This means that after a few years of first or simple profession, he decided to confirm his commitment with the Augustinians for the rest of his life. What a gift this is to us. This is clearly a living testimony that young men (and women) have the capacity to respond to a special call to the religious life of service in the Church. As Br. Jack continues to finish his theological and ministerial formation he anticipates priesthood as part of his journey. We will announce, in time, two other candidates in the Order who are moving toward that same commitment. Vocation to the religious life and/or priesthood is an ongoing hope that we Augustinians place in prayer. We ask you to accompany us in praying for an increase to this life of service to the Church.

Speaking of vocations, we have several of our young men who have taken time out of their studies— like Br. Joe Roccasalva, O.S.A. at Providence—who dedicate at least one year during their time of formation to active ministry in a school, parish or mission in order to enhance their discernment. This is an integrative opportunity to help accentuate their experience of our Augustinian way of life as well as help to determine in what direction their future is leading them.

Lastly, I am very delighted to reveal a new Spanish language section to our magazine, which hopefully will only grow from here. In recognition of the increasingly important role of Spanish-speaking parishioners in our Province, I find this a necessary step towards nurturing a unified, bi-lingual ministry.

God's Blessings to All,

Very Reverend Anthony B. Pizzo, O.S.A. Prior Provincial of the Midwest, Canada, and Chulucanas, Peru

THE MIDWEST AUGUSTINIAN

CONTENTS

SPRING ISSUE 2019

SPRING 2019 The Midwest Augustinian is a publication of

4

THE SOLEMN PROFESSION OF BR. JACK TIERNEY, O.S.A.

the Province of Our Mother of Good Counsel.

6

BISHOP DAN TURLEY, O.S.A. CELEBRATES 50 YEARS OF PRIESTHOOD IN PERU

For additional copies, or to unsubscribe, please

7

A WITNESS TO THE MINISTRY OF BISHOP TURLEY IN CHULUCANAS

contact the Province Office: Province of Our Mother of Good Counsel 5401 South Cornell Avenue Chicago, IL 60615 PHONE 773-595-4021 EMAIL sean@midwestaugustinians.org WEB

www.midwestaugustinians.org

MIDWEST AUGUSTINIANS PRIOR PROVINCIAL

Very Rev. Anthony B. Pizzo, O.S.A. PROVINCE SECRETARY

Rev. Richie Mercado, O.S.A. PROVINCE TREASURER

Rev. James Halstead, O.S.A. FINANCE OFFICE

Sr. Mary Ann Hamer, O.S.F. Dn. Robert Carroll, C.P.A. PROVINCE COUNSELORS Rev. John D. Merkelis, O.S.A. Rev. Homero Sanchez, O.S.A. Rev. Robert Basler, O.S.A. Rev. James Halstead, O.S.A. Br. Joe Ruiz, O.S.A. Rev. Richard Young, O.S.A.

By Fr. John Lydon, O.S.A.

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MEMORIES FROM MY FIRST YEAR IN PERU

By Bp. Daniel Turley, O.S.A.

10 TRAIL OF BLOOD & TEARS: A SPIRITUAL JOURNEY ACROSS CENTRAL AMERICA

By Fr. Bob Dueweke, O.S.A.

13 COLEGIO SAN AGUSTÍN AND THE FUTURE OF THE CHULUCANAS VICARIATE

By Fr. Ramiro Castillo Castro, O.S.A. & Fr. Fidel Alvarado Sandoval, O.S.A.

SPECIAL SECTION: CONFRONTING THE ABUSE SCANDAL 14 WHERE CAN WE FIND GOD IN THE MIDST OF THIS CRISIS?

By Fr. Anthony Pizzo, O.S.A.

15 WHAT VALUES GUIDE OUR RESPONSE TO ACCUSATIONS OF ABUSE BY OUR FRIARS?

By Fr. James Halstead O.S.A., Ph.D., S.T.D.

17 AN INTERVIEW WITH THE PROVINCIAL VICTIMS ASSISTANCE COORDINATOR 18 WHY I DECIDED TO MAKE A LIFELONG COMMITMENT TO THE AUGUSTINIANS

By Br. Jack Tierney, O.S.A.

26 YEAR OF VOCATIONS CAMPAIGN EXCEEDS GOAL 27 WHY PHILANTHROPY?

By Martin Wojcik, C.F.R.E.

28 RESTLESS HEARTS SOCIETY MEMBER PROFILE: ROBERT LAFORTUNE 29 INCLUDING THE MIDWEST AUGUSTINIANS IN YOUR ESTATE PLANS

By Michael Gerrity

PROVINCIAL OFFICES

30 OUR NEWEST DONORS

DIRECTOR OF VOCATIONS

30 IN HONOR OR MEMORY OF...

Rev. Richie Mercado, O.S.A. CHIEF ADVANCEMENT OFFICER

Mr. Michael Gerrity DIRECTOR OF COMMUNICATIONS

32 2019 AUGUSTINIAN GALA HONORS FR. BERNARD C. SCIANNA, O.S.A., PH.D. UNA NUEVA SECCIÓN EN ESPAÑOL

Mr. Sean Reynolds

20 CINCUENTA AÑOS DEL SACERDOCIO EN PERU

ADVANCEMENT ASSOCIATE

21 UN TESTIMONIO AL OSBISPO TURLEY

Ms. Adriana Moreno

22 COLEGIO SAN AGUSTÍN: UN GRAN PROYECTO PARA SEGUIR EN LA MISIÓN

ADVANCEMENT ASSISTANTS

23 POR QUÉ PROFESÉ VOTOS SOLEMNES COMO AGUSTINO

Mrs. Karon Basile Mrs. Anne Russell

25 ¿DÓNDE PODEMOS ENCONTRAR A DIOS EN MEDIO DEL ESCÁNDALO DE ABUSO?

DATABASE MANAGER

Mr. Joseph Zurawski

DESIGN: SEAN REYNOLDS

SPANISH TRANSLATION: ADRIANA MORENO

Solemn Profession

The Stations of Solemn Profession

Br. Jack Tierney O.S.A.

T

he Midwest Augustinian Province received its first solemn profession of vows since 2016 when Br. Jack Tierney, O.S.A. made his lifelong commitment to the Order on December 16. Before a congregation of friars, friends, and family at St. Thomas of Villanova Church in Pennsylvania, Br. Jack proclaimed the three religious vows of chastity, poverty, and obedience to his Prior Provincial, Very Rev. Anthony B. Pizzo, O.S.A. These solemn vows are the culmination of six years of spiritual formation and education for Br. Jack, who first joined the Augustinian PreNovitiate in 2012. His vocation to the Augustinians is an excellent example of the new and more diverse ways that men are discerning their call to religious life.

After first feeling a call to the priesthood as a sophomore in college, Jack went

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The Midwest Augustinian |

SPRING 2019

online to explore the charisms of various religious communities. He came upon a service called VocationMatch which allows men and women to fill out a questionnaire regarding everything from their personality to their education and their geographical preference.

By the Grace of the Holy Spirit, this online survey directed him towards the Augustinians. “When I visited the Augustinians, I could tell that these men loved the Lord, that they were committed to God, and they were friends with each other.

They liked living together that stuck me as something special, something that I wanted to be a part of.�

As he prepares for his diaconate ordination this Fall, Br. Jack will continue his studies at Northwestern University where he is entered in the Master's Program in Public Policy.

Left: Br. Jack stands before the altar in response to the call of the Provincial and affirms his desire to join the Order.

Above: Augustinians extend the traditional "Sign of Welcome" to the Order.

Right: Following the questioning of the Provincial, Br. Jack lies prostrate while the congregation recites the Litany of Saints.

Below: A ring is offered to Br. Jack to symbolize his solemn and perpetual commitment to the Order.

From the Homilyy of the Prior Provincial

An excerpt from the homily of Very Rev. Anthony B. Pizzo , O.S.A. on December 16, 2018

Y

ou have heard the voice of the Lord calling you these past seven years and you have responded openly and generously, and you have decided to continue this response with a solemn commitment to the order for the rest of your life. You have chosen to join us, knowing that the paschal mystery of Christ’s dying and rising will be the pattern of your life from now on. I can unreservedly assure you that the challenges ahead that come with communal life will be opportunities for personal growth.

As you advance on in your way of life and the journey of your faith, we pray that you along with all of your brothers will be strengthened to become what God intended us to be: men of fervent prayer, dignified ministry, gracious hospitality, and humble servants for many who seek God in our company.

You call with us to have profound respect and show it in everything you do—you are invited to be patient and compassionate with our weaknesses and to be of service to the Church. Your pursuits will include your own happiness, but it will always be measured by the needs of others and your generosity of spirit which Jesus demonstrates in the Gospels and which Jesus demonstrates in each and every one of us. You have inspired us with your work at the United Nations in New York and your commitment to working for peace and justice.

You are now embarking on another stage of your life pilgrimage. Your faith in God in imperative. Your love, to be like Christ’s love, must be filled with courage and tenacity. So, Jack, may God lead you graciously and joyfully from this day on to live and work with us in the spirit of St. Augustine. And don’t lose your infectious laugh.

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FIFTY

P

YEARS OF

riesthood in

By Sean Reynolds

When the newly ordained Fr. Daniel Turley, O.S.A. accepted his first assignment to the Augustinian missions in Chulucanas, Peru, his Prior Provincial said to him, “I want you to make a commitment of five years. If you only go for one or two years, you’re not going to accomplish anything. Would you be willing to commit for at least five years?”

It has now been 50 years since Bishop Turley made that first commitment to Chulucanas. Reflecting on how the time has added up, Bishop Turley remarked,

P

eru

“Well no one asked me again after the five years. Now it’s turned to 50 years, but now one ever asked me again if I wanted to renew my commitment.” To be sure, no one among the Augustinian Order or in his Diocese of Chulucanas has ever felt the need to question Bishop Turley’s commitment to serving the people of Peru.

On December 12, 2018 the Diocese of Chulucanas gathered to celebrate the 50th anniversary of Bishop Turley’s priesthood as well as his 50 years of service in Peru. The anniversary Mass coincided with the diocesan

This photo collage was presented to Bishop Turley at the opening of his Anniversary Mass in Chulucanas

A WITNESS TO BP. TURLEY assembly so that representatives from each of Chulucanas’ 23 parishes were present to join in the celebration. Visiting from Rome in honor of the event was Papal Nuncio, Archbishop Nicola Girasoli, who was the principal celebrant.

BY FR. JOHN LYDON, O.S.A.

This anniversary also came in a time of uncertainty as to Bishop Turley’s future at the diocese, as he had formally submitted his letter of resignation to Pope Francis earlier that year following his 75th birthday, as is required by Church Law. However, during his homily, the Papal Nuncio took the occasion to make a surprising announcement to the audience who filled the Cathedral of the Holy Family. “We can always leave Bishop Turley here a little bit longer if you like,” Abp. Girasoli said, to great ovation. Upon hearing the response from the people, he added, “Well then we are going to leave him here for another year!”

“I certainly wasn’t expecting that,” said Bishop Turley, “That was how I learned the news!” The extension of Bishop Turley’s tenure in Chulucanas provides a faithful testament to the continued joy and charity that is made evident in his work. Just a few weeks later the Conference of Peruvian Bishops joined in the commemoration by awarding him the St. Toribio Medal, named after the 16thcentury Spanish missionary and Bishop of Lima.

For Bishop Turley, this moment was an occasion to look back with gratitude for all the strength and perspective he has gained from the people he served: “One of the blessings of the 50 years has been able to meet some wonderful, wonderful missionaries. Men and women, Augustinians and non-Augustinians, so many extraordinary missionaries who were willing to give it all for the Lord. When you're working with the poor, the poor really evangelize you because you say, ‘Oh my god.

I'm going to complain about how my coffee's not hot?’

How can I complain when someone doesn't have a table?

They bring you closer to the kingdom values. They make me almost ashamed to ever be worried about such little comforts.”

All of these years—from Bishop Turley’s first arrival in Peru to his ordination as bishop in 1996 and then to this celebration—would be impossible to encapsulate here. They include near-death experiences riding a donkey up a rugged mountainside to live in the remote village of Pacaipampa; threats of guerilla terrorists who were organizing massacres of police forces; a near deportation when the government accused him of riling up Communist dissent among farmers.

For this issue, I have chosen two paths to commemorate this journey. First, the testimony of one man who has witnessed first had the work of Bishop Turley in Peru.

Second, I have provided a collection of Bishop Turley’s memories from his very first year as a missionary in Peru.

Bishop Dan Turley has marked the life of the Augustinians and of the Church of Chulucanas in ways far too numerous to explain. When the Augustinians from the Midwest and Villanova Provinces decided to promote a common mission in Peru (and thus prepare the way for more Peruvian vocations) Dan was the first Superior elected among all of the brothers. The reasons were simple: his ever-ready listening ear, his profound relationship in prayer with the Lord, and his personal commitment to the lives of the poorest. Then, when the Order modified it's Constitution in 1986 to allow the founding of the Vicariate and thus the acceptance of native-born vocations, Dan was the one who promoted this major step and authorized the buiding of the first formation house in Peru (in Trujillo). The Augustinian Vicariate of Chulucanas simply would not exist today as an incarnated presence of the Order in this land, without those beginning years of guidance and wisdom.

It was in 1996 that the Church decided to call him to the episcopacy and to be the successor to Chulucanas' first bishop, John McNabb. From that time, he has marked the spirit and direction of the Church of Chulucanas which he has guided now for 20 years. With a door always open, with a heart that places the poorest in the center, he has been an example of a Good Shepherd in the image and likeness of Christ. Being a bishop in Peru is a complicated juggling act between the needs of the people and the local and national political situation, because of the social status the Church has in Peruvian society. Few could balance all of that in a way that prioritizes the needs of the poor, while not offending or marginalizing any groups. Bishop Dan has done that balancing act because of his deep empathy and his sympathetic ear.

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Memories from My Excerpts from an interview with Bishop Daniel Turley, O.S.A 2 — My first night in Peru, I’m electrocuted!

1 — Driving up the Peruvian coast Before my assignment to Peru, I studied in Mexico for four years. I was in Mexico from 1965 actually into 1969, because I was ordained in '68. Then, in '69, is when I arrived in Peru, and so I knew Spanish.

Some of the places that I had been in Mexico were in extreme poverty, and when I first got to Lima, Peru, I found this rather beautiful city, and so I felt a little bit relaxed. You know? Of course that was the big city. We took care of our paperwork there, getting our documents in order, and finally we moved on to the mission of the Chulucanas. I'll never forget, there was a priest—Fr. Sean Walsh— who had come down with an amateur radio that was going to be set up so the people could communicate better with the United States and with the world.

Since there was some delay with the equipment that he had been bringing down, they asked if he could have my plane ticket from Lima to Chulucanas. They said, "Could you go up in a four-wheel truck instead of on the plane, because I need to get up on the plane. I'm going to be delayed." I said, "No trouble. I will go up in this truck, you go on the plane."

That was my introduction to Peru because the drive was 700 miles along the coast of the Pacific Ocean. Then I finally arrived at St. Joseph the Worker parish where the pastor was Fr. Dick Appicci. He was a very well-known pastor here, he died in the year 2007.

I planned to spend my first night in the St. Joseph the Worker Parish. The pastore, Fr. Dick Appicci, brings me to this room, and of course the electricity was not very good at the time. You'd have a few hours of electricity and then they'd turn it off. But, he made some little lamps for the tables in each bedroom. Well, I went to turn the lamp off, because I wanted to get some rest—it was a long trip from Lima and everything. The electricity was going through the lamp. I touch the lamp, and I get this terrible jolt. All I could think of was, "My first night in Peru, I'm electrocuted. Oh my gosh!" Then I found out afterwards that a lot of people were getting these shocks because the lamps weren't really made that well. So that was one of my first unforgettable little stories of my first night in Chulucanas.

3 — "What have I gotten myself into?!"

On my second day I went to my first assignment in Peru, which is the Parish of San Isidro in the town of Morropón. I also had an interesting time there, because as soon as I arrived, the pastor Fr. Ed Chapman came out of the rectory and told me, "You have mass tonight out in the campo." I said, "Well what do you mean the campo?" "You have to go miles out into the desert, and you're going to have mass there," he said. Of course there was no electricity, and they had these lanterns that they used to light up the altar. So there I am, talking to people who had no idea who I was. I really had no introduction, what I was supposed to say them? I celebrated Mass and came back.

Everyone was sleeping, and I get back and try to find my room. I said, "Oh my gosh, what have I gotten myself into?"

First Year in Peru

4 —Happy Birthday!

Peruvian people are really warm and welcoming, friendly people. The night I came back from saying my very first Mass out in the desert, it was hot, and there was very poor ventilation in my room. I really couldn't even get to sleep, and I just was thinking: here I am in a new country on my first assignment as a religious priest. Now I can't sleep. All of a sudden I hear people singing, "Happy Birthday to you. Happy Birthday..." I said, "Oh, I must be dreaming. I'm in Peru and someone's singing in English."

I go over to the window, and I see these people with candles, and there are men and playing guitars at the window.

They're singing because it's the birthday of one of our neighbors. It is like a serenade at the window. I think this was a young lady, her birthday. So these were young men were singing to this young lady. I'll never forget that. One of the first anecdotes of my time in Peru is people singing in English. I was shocked.

So I said, "This is a small world, this is a small world."

5 —The most important

moment of my ministry: The Great Peruvian Earthquake

It was around three o'clock in the afternoon on May 31, 1970. There had been a meeting at our parish.

I'll never forget the church tarp moving back and forth in our house.

Everything was moving. It was an earthquake. I said, "Oh my gosh, what's happening? Is the church going to fall down" I had never been in an earthquake before. It turned out that that earthquake killed 75,000 people. Not in our diocese, but in central Peru, one town was totally wiped out by an avalanche and buried under mud. The mud came down from the higher mountains and went right over the town. Well I'll never forget that, it was just ... there was no communication system. So we didn't know what was happening. There was no television. We didn't have good information. All we knew was that many people had died.

The next day, I was scheduled to have a Mass out in a town which was oh, about a two-hour ride outside of the Parish of Morropón. We had made an agreement among the priests: if someone didn't get back by 11 o'clock, it means that they're having trouble with the vehicle. If at all possible, we would go out to help the priest having problems with the road, or the vehicle. So we had this mutual agreement if someone didn't get back by 11:00, it means that there's trouble.

So 11 o'clock came by, and our truck won't work.

There I am stranded out in the middle of nowhere, and it's now midnight. Finally, with the help of some men, we got the truck to start.

Then I get back home to our rectory in Morropón, and it's two in the morning by that point. I was a little

bit upset. I said to myself, "We just made all these agreements that we're going to help one another if we do not get back. No one seems to really care. Everyone's sleeping." Little did I know that what had happened.

Fr. Chapman, our pastor, had received more information about the earthquake. He filled up the truck with all the food that he could possibly get from the people and from the parish. He set out with two other men to bring food supplies to the people who were suffering greatly because of the earthquake. The priests traveled all night long to get there.

They arrived and witnessed all the suffering. They gave the food, all that they had brought, and returned back the same day.

We later called this time the death and resurrection in northern Peru because there were so many signs of solidarity. So many people were sacrificing themselves to go to help the stricken areas, people who had been injured, and who had lost everything. I've never been through anything like that. That was the most important moment in my mission.

a

trail of

blood &

tears A Spiritual Journey Across Central America

By Fr. Bob Dueweke, O.S.A.

Above: A shrine displaying of the blood stains and Easter candle of Fr. Francis Apla Right, top: The monument to four North American women killed in El Salvador in 1980, Ita Ford, Maura Clarke, Dorothy Kazel, and Jean Donovan Right, middle: At the altar where Archbishop Romero was assassinated while saying Mass Right, bottom: Parishioners of Santiago AtitlĂĄn, Guatemala, a Mayan Indian community where Bl. Stanley "Apla" Rother worked and died.

The parish was built in 1547.

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The shocks shook me out of a deep sleep. The blasts sounded like bombs or explosives, but I wasn’t sure. Again the sounds cracked the cold night air like thunder claps. Bam-bambam. Then I heard the rumbling of heavy trucks down the cobblestone road outside the walls of my adobe bedroom.

The frightening sounds played tricks on my waking mind. I imagined trucks transporting soldiers with machine-guns.

My blood turned ice cold, chilling my whole body with fear,

"Are we under attack? Is the army going to kill more civilians?" I made an act of contrition and, for a second, wondered why I had so little faith.

In the morning, I asked about the bomb-sounding blasts. A group leader said the sounds were harmless, only the customary fireworks for a birthday celebration. Thus began my ten-day spiritual journey to Central America.

The Maryknoll Society of Priests and Brothers organize an annual pilgrimage retreat for clergy and religious brothers that trace the footsteps of modern-day martyrs in El Salvador and Guatemala.

Our pilgrimage group consisted of seventeen participants from different parts of the U.S. and Canada and five Maryknoll missioners who personally knew and worked with the martyrs.

Who thinks of martyrs these days, those men and women from the past who courageously lived and died in service to the people and to their faith? I discovered that martyrs, like the statues and stained glass windows of a church, are to be understood in the memory of a community.

Through the eyes and experiences of the suffering poor and the martyrs, this retreat offers an opportunity to reflect on our faith, mission, and relationship with God. The shedding of blood is the context; listening and observing are attitudes the participants need on this retreat.

On the first morning, we departed the colonial city of Antigua, Guatemala and traveled six hours to the San Salvador Cathedral of the Holy Savior in El Salvador. Our first stop was the gravesite of Archbishop Oscar Romero, now saint.

A bronze sculpture of the bishop in the state of rest was placed over the tomb. A red marble glass, the size of a golf ball, was inserted over

his heart. It indicates his death by an assassin’s bullet on March 24, 1980.

We then drove to an isolated area in the countryside where the four American female missionaries were tortured, raped and executed in December of that same year. The retreat team then led us to the University of Central America. On November 16, 1989, in the middle of the night, at their residence on campus, a death squad killed six Jesuits, their housekeeper and her teenage daughter.

By the end of the day, our group was emotionally exhausted. I felt numb and did not know how to think. Each stop was a place visited by evil but also a "holy ground" to be venerated.

After several days of reflection on these terrible events, we returned to Guatemala. Our van crossed over a mountain pass that opened to the view of a large, deep blue, lake surrounded by volcanoes. On the shore of the lake lies the town of Santiago Atitlán. Oklahoma City priest, Fr. Stanley Rother, now blessed and the first American martyr, gave his life here in 1981 for his Tz'utujil Maya parishioners.

In Santiago Atitlán, we also heard testimonies from survivors of massacres that happened around the country.

We heard from the bereaved who lost family members to kidnappers or death squads. Their loved ones were never seen again—their remains thought to be in an unmarked mass grave.

In Guatemala, the army launched a murderous campaign of fear and a reign of terror against defenseless natives of the Mayan communities.

Throughout the Guatemalan Civil War (1960-1996), an estimated 700 massacres were carried out ending the lives of 250,000 innocent people, mostly Mayas.

Always working in the middle of the

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11

night and in an inhuman frenzy, the soldiers barged into the thatched roof huts, broke down doors, and killed everything that moved—the elderly, pregnant women, and infants.

The slaughter was done in the name of anti-communism, an unfounded accusation by wealthy landowners, military, and business leaders. Church leadership, since colonial times, often sided with the wealthy elite to protect its own interests.

Catholic leaders and ministers who helped the poor with their basic needs and preached social justice were targeted.

We learned about a bishop, 17 priests, and 2,000 catechists who were slaughtered because their work with the poor was considered to be subversive activity. To ask questions about the economic and political structures that kept people in poverty was an aggression against the state and labeled as communist activity.

Sadly, such accusations of aggression also occurred in El Salvador and throughout Latin America.

Many courageous people committed to social justice risk their lives—still, to this day—collecting evidence and stories from rural Mayas through the Church’s Office for Human Rights.

Why did the army massacre its people? What forces lie behind the hidden story of so much racism and hatred? The Guatemalan government’s systematic violence began in 1954 as a reaction against the "Ten Years of Spring"—a period that included agrarian land reform supported by the previous, democratically elected, administrations. New laws gave poor farmers access to uncultivated land to grow their crops of corn and beans. It was the first legislative attempt to bring Guatemala into the modern era. Signs of progress took root. And yet, the wealthy, powerful few, objected to the direction the country was taking. So, too, did that country in the north.

The U.S. government wanted to have nothing to do with such progress; land reform was trumpeted as communist. This was a lie for the sake of economic and political dominance.

The truth was that land and agricultural reform were bad for American investments, especially for the interests of the United Fruit Company. Bananas continue to be cultivated with imposed servitude and blood of indigenous workers.

Determined to halt such reforms by democratically elected governments, U.S. political and military involvement in Guatemala had a direct impact on creating conditions for the deaths of thousands of poor people. The present-day poverty, assassinations, and corruption are a result of American foreign policy meddling in the political and economic affairs not just in Guatemala, but throughout Central America. This is the hidden story of what the U.S. government continues to do in the name of its citizens. These appalling political and economic strategies have been widely documented.

THEIR STORY, OUR HISTORY "This is an unusual form of retreat/pilgrimage: you will be implicated in their martyrdom, the massacres with those who died, with those who survived and live with the everyday martyrdom of the poor. You dared to walk with them; you are implicated. Now you can tell their story; now you can tell your story," stated Maryknoll brother Marty Shea.

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The martyrs "spoke truth to power" and shed their blood as witnesses to the Gospel in their solidarity with the people they served. The ancient theologian Tertullian wrote that "the blood of martyrs is the seed of the Church."

I witnessed a church alive with a Vatican II spirit of communion and participation at a Sunday Eucharist in the parish in Santiago Atitlán. Blessed Stanley "Apla" Rother had left the country because his life was in danger, yet he returned to be with his parishioners: "This is one of the reasons I have for staying in the face of physical harm. The shepherd cannot run at the first sign of danger." He was ultimately murdered by a C.I.A.-trained death squad. His heart and blood are buried in a parish shrine; they are also sources of life and presence in traditional Mayan beliefs. These symbols speak of the triumph of goodness over evil. The same is true for the blood of martyrs in El Salvador. Philosopher and theologian Fr. Ignacio Ellacuría, S.J., slain with his five Jesuit brothers at the university, wrote of his friend and archbishop: "With Monseñor Romero, God passed through El Salvador."

What have I learned from this pilgrimage experience? As a representative for the Augustinian Order at the United Nations, my understanding of dictators and autocratic regimes has become more personalized. I see more clearly the link between the bloody history of Central America and the migration of people to the U.S./Mexico border. I learned what you, dear reader, find objectionable: the scandalous involvement of U.S. administrations, in the name of its American citizens, and in the so-called fight against communism, in sacrificing human lives on the altars of business corporations throughout Central America.

We, as Americans, must know this hidden story, the history of U.S. foreign policy. The frenzy over building the wall on the southern border is an attempt to block out and erase forever that history. As the American philosopher George Santayana said: "Those who cannot remember the past are condemned to repeat it." When I reflect back on those imagined bombings that first morning in Antigua, I realized it was a moment of grace.

For a brief moment, I experienced what the martyrs might have experienced: the shock and fear, as well as the struggle to pray for the strength to stare into the darkness and to commit oneself into the hands of God. Through the eyes and experiences of the suffering poor and the martyrs, this retreat offers an opportunity to reflect on our faith, mission, and relationship with God. Personally, I learned more about my emptiness and poverty. I also recognize that mission embraces a radical dependence on the power of love.

This is how I am "implicated" and this is what I must preach: expose the evil of the lie and welcome the poor, the stranger, and the refugee as the Crucified Christ seeking compassion and hospitality at our nation’s borders. The real border wall is the one erected in our mind and heart that shuts out questioning and forgets our history.

How one project

COLEGIO SAN AGUSTÍN will shape the future of the Augustinians in Northern Peru

A few years ago, the brothers from the Vicariate of San Juan de Sahagún of Chulucanas, with a background in education and who contribute to society with their formation in Christian, ethical, moral and religious values to children and adolescents, decided to establish an Augustinian school in the city of Trujillo. In 2013, the intention of building the school was solidified. Currently, the school has approximately 100 students and is functioning within rooms of the Saint Rita of Cascia Parish, which is the property of the Archbishop of Trujillo. For now, the current state of the infrastructure where the school is operating, is not suitable for the students to take part in music, art, and dance classes nor are we able to have laboratories in various areas because the space does not allow it.

To give better attention to our students and their families, we are diligently working to get the school built. Currently, a team of professionals (including Fr. Reydin Alvarado More, O.S.A., chief coordinator; Fr. John Lydon, O.S.A, Bursar of the Vicariate; Roberto Ramos, civil engineer; and Benjamin Núñez, architect) has been designated to keep the project moving forward. The team has estimated that the construction should begin during the last week of January 2019 and be completed by October or later.

- Fr. Ramiro Castillo Castro, O.S.A.

You cannot speak about the construction of our school apart from the mission of the priests from the United States that was initiated in the Northern region of Peru. “Serve God, Who is in the poorest” is what motivated our missionaries and that is how the construction of the school drives the Christian mission.

With funds from the school, we can ensure the Vicariate’s financial autonomy, its mission permanence within the poor, promoting social works and human development, as well as the formation house.

For these reasons, it is more than important and justifiable to fund the school inTrujillo, ensuring that the mission is truly realized. I thank you all for your generosity and contributing to this project that cost $3 million USD in its first phase.

Twenty-six different rooms will be built that will function as classrooms, spaces where kids can study, administration offices, teachers’ lounge, and an auxiliary room for health services.

Thank you to the North American provinces and to many of you who have come and helped us achieve this dream and make it a reality so that we as Augustinian religious men who are faithful to our charisma can continue serving with joy and faith.

- Fr. Fidel Alvarado Sandoval, O.S.A. Translated from Spanish by Adriana Moreno

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13

Confronting

the Clerical Abuse Scandal

Where can we find God in the midst of the abuse scandal?

By Fr. Anthony Pizzo, O.S.A. Prior Provincial

Plunged once again into the scandal of clerical abuse, we are forced to look upon our woundedness as a Church and to place those wounds on display for the world. The most recent reports from the Attorneys General in several states claim that there are still countless cases of past clerical abuse that have not been addressed adequately.

This has led to questioning, hurt, and shame within the Church as the wounded Body of Christ.

We have been facing our wounds and our sins since 2002 when victim’s groups began to demand answers for the patterns of abuse and coverup that had been present within the Catholic Church. The scandal has never truly left the newspapers since then; however, we appeared to achieve some degree of healing in the following years. When many thought we were just starting to work through this crisis, the wounds were opened again—not with new cases per se but with by new reports of the credible cases that were not addressed adequately in the past. The words of the Prophet Jeremiah are echoed in a timely way: "What sorrow awaits the leaders of my people—the shepherds of my sheep—for they have destroyed and scattered the very ones they were expected to care for, says the LORD" (Jer 23,1 - NLT).

Among this scattered flock, some have left the church, some have questioned the credibility of Church leadership, and many still cling to the faith and love for the Church. All of us, however, have been faced with the same question: "Where is God in all of this mess?" This is not an easy question to answer because it presumes that God has been leading and guiding the leaders of the Church all along, yet we are confronted with the sad truth that choices and decisions were made by some to protect the institution rather than the person resulting in broken lives and wounded spirits.

One fact is clear, our flaws as an institution have never been so exposed, never have we felt more naked and vulnerable before the world. In the post-resurrection stories of the Gospels, we find Jesus appearing to his lamenting and discouraged disciples in a new state

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of being, yet he reveals his wounds. His wounds are important to demonstrate that his suffering and death were not passed over to gain new life but were passed through in order to gain life again. So where is Jesus in this critical time in the Church? The resurrection narratives are clear that He continues in the midst of the confusion, anger, sadness, discouragement, sinfulness and brokenness that touch all of our lives including the moral failures of our pastoral leaders.

The risen Lord does not hide His wounds, but He reveals them to the disciples even to the point where He tells Thomas to insert his hands into His wounds to prove that His Body, which is glorified, still reveals the brokenness through pain and suffering. This is not to say that healing is not possible then but rather, healing is possible and essential only when we reveal the truth of who we are, we are broken and hurt and prone to sinfulness, yet we are redeemed through God’s mercy.

So, is this crisis the end of the Church? Some would like to think so, but it is another grace-filled opportunity to grow and regenerate into the likeness of Christ whose Body we have become.

It is to the benefit of all that we continue this conversation and dialogue so as to accentuate the importance of protecting children and the overall wellbeing of the People of God. The very nature of the mercy of God is to heal.

Although we are wounded ourselves, God’s grace and mercy will strengthen our resolve to accompany many who are hurting and yearn for healing as we seek healing for ourselves collectively and personally.

What values guide our response to accusations of abuse by friars?

By Fr. James Halstead, O.S.A., Ph.D., S.T.D. Province Treasurer

S

aint Augustine taught that life comes from God and is returning to God. The friars of the Midwest Augustinian Province carry this belief as our inheritance. On our way to God, all men and women are endowed with God-given human dignity, rights and duties. Even though we often fail to live the fullness of human dignity and live less-thandutiful lives, God continues to sustain, invite, and draw us into Himself.

The Midwest Augustinians are also inheritors of American traditions.

We live our lives within an American cultural ethos including its many cultural understandings of sexuality, appropriate and inappropriate sexual conduct, and notions of mental health and mature sexuality. Many of us are citizens of the United States, and all of us are subject to American law.

For Catholics and American Midwest Augustinians, "perfect chastity" is the ideal we pursue.

Sexual misconduct and abuse are objectively immoral as well as sinful.

The sexual abuse of minors is a crime and, perhaps, a sickness.

As Augustinian friars journey together on the way to God, those who have been elected to leadership roles within the Province have to confront instances of imperfect

chastity as well as the possible mental illnesses and crimes that come along with them. The Prior Provincial, his advisory council, and staff face several issues: How do we best respond to accusations of abuse by an Augustinian, immediately and in the longer term? How should we respond to our brother who has been accused of sin, crime and/or illness? How do we handle an accused friar after the civil authorities elect not to pursue the allegations of sexual abuse made against him? Lastly, how are we to live in communion with a brother Augustinian who has been credibly accused of sexual misconduct or abuse but has not been convicted or jailed?

As we deal with both people— the person who claims to have been abused by one of our brothers and with the Augustinian brother himself—the Provincial and his administration are enmeshed in a web of conflicting ideals, voices, and advisors. These include the personal feelings of the Provincial—feelings many of us have as we meet the victims of sexual misconduct and abuse; the Gospel of Jesus Christ; the ideals of the Order of St Augustine; the procedures of the Code of Church/ Canon Law; the inquiries of police; the procedures of the American justice system; the probing of journalists; the

limits of insurance policies and the advice of our consultants. All seek to influence the Provincial’s decisions.

A primary concern is the person who claims to be abused by an Augustinian. Most of us cannot imagine the pain and suffering in which victims of sexual abuse live. To accompany those victims, the Midwest Province has had for decades specially trained members to serve those who make allegations against one of our brothers. We are deeply grateful to Frs. Jerry Knies, O.S.A. and John Merkelis, O.S.A. as well as other Augustinians who have met and offered their best pastoral care to those our confreres may have injured. That care usually includes counseling, prayer, and often a financial settlement.

For the Provincial, the simplest aspect of these situations is the legal. The Midwest Augustinians are subject to the American legal system.

Present and previous provincial administrations fully cooperate with the police as they investigate and the courts as they adjudicate. We consider and usually follow the advice of our own legal counsel. Remembering the

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15

Confronting

the Clerical Abuse Scandal withdrawn allegations against Cardinal Bernardin, professing the human right everyone has to a good name, and assuming innocence until proof of guilt, the Midwest Augustinians must assume the legal innocence of the accused brother until due process of law demands otherwise.

have their own agendas. Further, many journalists think and write in the terms quite different than the terms in which Catholics administrators think and act.

As there are legal procedures in American law, there are also procedures in church law to which we conform.

The Constitutions of the Order of St. Augustine and the Church’s Code of Canon Law direct the juridical practice of the provincial administration, specifying rights to be respected and procedures to be followed as truth, justice, and mercy are pursued.

That right easily can be disrespected by the press and by those who use social media. In a world where a priest or brother’s good name and reputation, like anyone else’s name and reputation, is easily questioned and can be irreparably damaged, Province leaders are reluctant to comment upon an allegation until the pastoral and legal situation is resolved. We understand that our silence can be frustrating, but unfortunately, this resolution takes time.

We acknowledge the fact that the press has a right to question and investigate and people have a right to know the truth. But we also believe that the accused has a right to a presumption of innocence and due process.

The example of Jesus, the teaching of the New Testament, and the Catholic moral tradition, demand that Catholics and Augustinians think carefully about right and wrong, about rights and duties, and to carefully, truthfully and wisely make distinctions. In the complex world in which we live, not all “misconduct” is “abuse.” Habitual, sexual misconduct is not the same as sexual abuse. In the language of our moral tradition, there is objectively grave matter and objectively lesser matter, There are objectively venial sins and objectively mortal sins. And all people have rights and duties.

Dealing with journalists and those who use social media offers unique challenges. Augustinians fully understand and respect the role of the press in a free society. We are grateful that the press has done a great service to society and to the Catholic Church in bringing the great evil of sexual abuse to light. In fact, we hope that journalists continue to probe and reveal sexual abuse not only in the Church, but also in other institutions and corners of society. While journalists offer a vital and necessary service to society, they are not flawless. Like all institutions, journalism has an agenda and journalists

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Those differences create difficulties.

In Catholic moral thought, among the human rights of every person is the right to a good name.

In this complex situation where rights, duties and interests conflict, and where media is slower to recant and apologize than to insinuate or allege, Augustinian administrators usually favor due process of law and temporary silence over quick comments to the media.

The most difficult matter we deal with as Augustinians is the same matter that families deal with when one of their members is suspected of or has, in fact, violated the family’s ideals: How do we deal with a family member, our brother or sister who has erred? Do we ignore the situation? Shall we shun, abandon or expel the family member? Shall we reconcile? Rehabilitate? What shall we do? What does the Master, Jesus, invite us to do?

Keeping the above-mentioned distinctions in mind, on our journey back to God, both civil and religious

authorities must evaluate accusations and/or complaints in order to achieve the best resolution of a situation.

Situations differ widely, calling for different solutions. Response to a selfprofessed or a convicted, habitual sex offender should be different from the response to person who has a credible, but unsubstantiated report of sexual misconduct against him. Reaction to a boundary violation with an adult is not the same as a boundary violation with a minor. The manner is which the provincial handles a credible accusation in not the same as how he responds to an unsubstantiated complaint against a brother.

In St. Luke’s Gospel, Jesus taught a parable, "The Forgiving Father, the Prodigal Son and the Aggravated Brother." In addition to this story, Jesus gave us an example as he dealt with the Sinful Twelve, with Peter, James and John, and with Judas Iscariot.

Prayerfully meditating this "Parable of the Reconciling Family"—as well as on other teachings of Jesus, Augustine, and spiritual masters and mistresses—we Augustinians find ourselves intrigued, challenged, haunted, and influenced.

We find direction, but not a detailed playbook.

Contemplating Jesus’s words and deeds, Augustinians try to mediate daily both the justice and mercy of Jesus to people with whom we deal in parishes, hospitals, schools and in other places.

We try to live our own religious lives in truth, justice and mercy. But as every parent, teacher, coach, policeman, judge and religious leader knows, one can seldom be absolutely sure that one has discovered the truth and is doing the right and the good, justice and mercy.

Yet we try. We do the best we can with the light and grace given us.

An Interview with the Victim Assistance Coordinator of the Midwest Augustinians, Fr. John Merkelis, O.S.A. What is the position within the Midwest Augustinian Province that receives and responds to abuse accusations?

• Anyone can receive an allegation; they will ultimately be forwarded to the Victim Assistance Coordinator, which I receive as I am the VAC. I, with the assistance of the Province’s response team, respond to the allegations of victims against an Augustinian.

How do people who have been abused get into contact with you or with the Order?

• Sometimes I get a direct telephone call or email from our webpage or bulletin articles. I have gotten referrals from the (Arch) diocese in which we serve. And sometimes I receive them through a victim’s legal counsel.

What is the required procedure for Augustinians after receiving any accusation?

• The Province will comply with any mandatory reporting law that applies to the claim. If the allegation involves someone who is still a minor the Province will report it to civil authorities even if no mandatory reporting law applies. If the allegation involves someone who is currently an adult, and the law does not require the Province to report their allegation, then they have the right to decide whether to report it or not. If they wish to do so the Province will assist and cooperate with them as needed.

• First, I inform our response team (a group consisting of the provincial, legal counsel, a clinical therapist and our independent lay review board).

• We plan a response.

• If the allegation is through legal counsel or a diocesan office, contact them for further information.

right to contact proper authorities at any time.

• If there is a semblance of truth to the allegation, we immediately remove the Augustinian from ministry until it is investigated.

How does the Province seek to determine if the abuse occurred?

• Can the details of the story be confirmed? If needed, we hire an independent investigator to discover as many of the facts as possible.

Even if the accused Augustinian is deceased, we seek to determine if the abuse occurred. In some cases the civil authorities will decide to investigate an allegation; if so, the Province cooperates fully with this investigation and be sure not to interfere with this investigation in any way.

An Order is very much like a family. When an Augustinian is accused, he remains a member of the Order.

• If the allegation is directly from a victim, directly contact the person.

• I listen to the victim, offer to meet with them personally and offer to assist them in their healing. In nearly every case the Province will offer the victim the opportunity to receive therapy from a provider of their choice.

• Because the contact is important, I document their story; contact the response team and share what I have been told to begin to investigate the individual accused friar.

• When appropriate, contact the proper authorities to inform them of the reported allegation and advise the individual coming forward of their

If an accusation is found to have occurred why might a priest or religious brother not be facing legal consequences?

• An accused Augustinian might not face criminal charges because the statute of limitations does not allow a prosecutor to bring charges. Because Augustinians take a vow of poverty civil plaintiffs might decide it is not worthwhile to sue them individually.

This means an accused priest or brother might not be named as a defendant in a civil suit that seeks financial damages.

"Merkelis" continued on page 27

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17

Why I Decided to Make a Lifelong Commitment to the Augustinians

By Br. Jack Tierney, O.S.A. As one of the youngest members of the Midwest Province of the Augustinians, I have been deeply affected by seeing the names of our friars, living and deceased, published on the front pages of newspapers and websites. The reports and allegations against the U.S. clergy coming to light over the past year have given me many opportunities for discouragementdoubt about the Bishops’ leadership, anger at offenders, and sadness for victims.

Nevertheless, it was during these discouragements that I made my permanent, solemn vows to the Order of St. Augustine in December 2018. Some people have expressed their own dismay, asking such things as, "Why commit for life? How could you sacrifice a bright future to a corrupt and erring organization?" The discouragement is real—yet so is the outpouring of support from family and friends. I have experienced God’s presence and peace in my decision to commit my life to the Order. This article offers my own perspective as a man in religious formation preparing for priesthood. These are three reasons why I decided to profess solemn vows.

REASON 1 – I FOLLOW JESUS CHRIST I would be discouraged from religious life if I let the tides of public opinion persuade my life choices or if I were joining the Augustinians in search of a quiet path of leisure. I would be discouraged if the anger and frustration were to pierce my mind and heart.

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However, I did not dedicate my life to the pursuit of popularity or comfort.

Neither do I ignore the need among the religious for perpetual conversion and repentance. I am consecrated to Jesus.

My solemn profession was my response to the personal invitation, "Come and follow me" (Mt 4:19).

A vocation is a sacred call to follow Jesus Christ; he is the source and center of my faith.

The call of Christ has led me to the Augustinians. Indeed, I discovered an imperfect community-one that is messy and often misunderstood by many. By wearing my religious habit, the public’s anger and doubt are now directed onto me. They are often surprised by my youth. It opens the space for dialogue about my own vocation and our call as an ecclesial community.

The Augustinian Order—this imperfect community of imperfect men—is where God has provided me with profound joy and spiritual friendship. As I proclaim and live the Gospel, I participate in the very mystery of the Christian message—that Christ suffered and died in order to establish the Kingdom.

REASON 2 – GOD PROVIDES FOR THE FUTURE From the outside, some might also see the age demographics of our Order as a source of discouragement. For example, at our most recent Province Chapter, I was one of the youngest people in attendance. Around me, the wisdom and experience of elder friars deliberated the future of the Midwest Augustinians. There was a lot of gray hair (It’s true, brothers!).

The scandal has far-reaching implications that will only emerge with time. However, it is clear sexual abuse will not be solved in three months. It will take years and perhaps even decades

to fully mitigate its effects and eliminate its causes. I have committed to an unknown future with the Augustinians and the Roman Catholic Church; at times the work ahead of us seems overwhelming.

Isn’t there incentive to find a younger, richer, or more secure community?

By wearing my religious habit, the public’s anger and doubt are now directed onto me. They are often surprised by my youth.

It’s true-the Province must provide health care to our retired friars, supply qualified pastors and teachers for our ministries, and continue to invite men to join the Augustinian way of life.

These are major challenges for the very near future. Just as preventing sexual abuse is an urgent task.

If we relied on our human effort alone, we are bound to fail.

Thank God our guidance is from God! "Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect" (Rom 12:2).

As the Augustinians discern God’s will, we follow the Holy Spirit.

We trust that God is present to the Church and we give thanks for "good and pleasing" trends. We celebrate a sustainable increase in vocations to the Augustinian way of life. We give thanks for benefactors supporting the financial needs of the Order. We receive

consolation that the sexual abuse crisis does not define us as Augustinians, friars, or priests.

The Augustinians are dedicated to a life of prayer and service to God’s people. We believe that God is present to us, even as we explore an uncertain future with hard truths. Through transformation and renewal in Christ, God is actively present to all the faithful—especially those in sin who seek forgiveness.

Often, our human weaknesses and sin is visible. And manifest in destructive ways. Yes, many members of the clergy and religious orders will have their sins brought to light.

However, the uncomfortable process of reform and improvement never detracts from the Divine presence.

So long as we keep the call of Jesus at the center of our mission and identity, I am consoled with the Father’s guiding presence.

REASON 3 – WISDOM OF A MEDIEVAL STRUCTURE The media raises important questions about clergy behavior and the implementation of safe environment policies. There are victims who experience tremendous hurt as a result of clerical sexual abuse. We have an opportunity for better oversight, greater accountability, and stronger measures of responsibility to protect vulnerable people.

When survivors of clergy abuse are ready to share their story, they may feel disoriented by the organizational structure of religious orders. Developed over hundreds of years, religious communities appear complex, slow, secretive, and protective. This may be especially true for the Augustinians-we are a worldwide Order with our central governance in the Roman Curia.

"Tierney" continued on page 27

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19

La Revista Agustiniana

50

AÑOS DEL SACERDOCIO

RÚ

Por Sean Reynolds

C

uando el recién ordenado Padre Daniel Turley, O.S.A. aceptó su primera asignación en las misiones agustinas de Chulucanas, Perú, su Superior Provincial le dijo: "Quiero que hagas un compromiso de cinco años. Si solo vas por uno o dos años, no vas a lograr nada. ¿Estarías dispuesto a comprometerse por al menos cinco años?".

representantes de cada una de las 23 parroquias de Chulucanas estuvieran presentes para la celebración.

Visitando desde Roma en honor al evento, estuvo el Arzobispo Papal Nucio Nicola Girasoli, quien fue el celebrante principal.

Han pasado 50 años desde que el obispo Turley hizo ese primer compromiso con las misiones agustinas de Chulucanas. Reflexionando sobre cómo se ha ido acumulando el tiempo, el Obispo Turley comentó: "Bueno, nadie me volvió a preguntar después de los cinco años. Ahora han pasado 50 años, pero nadie me ha preguntado si quería renovar mi compromiso". Sin duda, nadie dentro de la Orden de los Agustinos o en su Diócesis de Chulucanas ha sentido la necesidad de cuestionar el compromiso del Obispo Turley de servir a la gente del Perú.

Este aniversario también llegó en un momento de incertidumbre sobre el futuro del Obispo Turley en la diócesis, ya que había presentado formalmente su carta de renuncia al Papa Francisco ese mismo año después de cumplir 75 años, como lo requiere la Ley de la Iglesia. Sin embargo, durante su homilía, el nuncio papal aprovechó la ocasión para hacer un anuncio sorprendente al público que llenó la catedral de la Sagrada Familia: "Podemos dejar al Obispo Turley aquí un poco más si lo desean", Abp. Girasoli dijo, a gran ovación. Al escuchar la respuesta de la gente, agregó: "¡Bueno, entonces vamos a dejarlo aquí por un año más!".

El 12 de diciembre de 2018, la Diócesis de Chulucanas se reunió para celebrar el 50 aniversario del sacerdocio del Obispo Turley y sus 50 años de servicio en el Perú. La misa de aniversario coincidió con la asamblea diocesana para que los

"Por supuesto no esperaba eso", dijo el Obispo Turley, "¡Así fue como me enteré de la noticia!".

La extensión de la titularidad del Obispo Turley en Chulucanas provee un testimonio fiel a la continuidad de la alegría y la caridad que se hacen evidentes en

su ministerio. Unas semanas después, la Conferencia de Obispos Peruanos se unió a la conmemoración y le concedieron la Medalla de San Toribio, que lleva el nombre del misionero español del siglo XVI y Obispo de Lima.

Para el Obispo Turley, ese momento fue una ocasión para mirar hacia atrás con gratitud por toda la fuerza y la perspectiva que ha obtenido del pueblo que sirvió: "Una de las bendiciones de los 50 años ha sido poder conocer a misioneros maravillosos. Hombres y mujeres, Agustinos y no Agustinos, tantos misioneros extraordinarios que estaban dispuestos a darlo todo por el Señor. Cuando trabajas con los pobres, ellos realmente te evangelizan porque dices: "¡Dios mío! ¿Me voy a quejar que mi café no está caliente? ¿Cómo puedo quejarme cuando alguien no tiene una mesa?

Te acercan a los valores del reino. Casi te hacen sentir avergonzado por algunas pequeñas incomodidades".

Todos estos años, desde la primera llegada del Obispo Turley a Perú, su ordenación como obispo en 1996 y luego hasta esta celebración, serían imposibles de resumir aquí. Incluyen experiencias cercanas a la muerte montando en burro en una ladera de la montaña para vivir en el pueblo remoto de Pacaipampa; las amenazas de guerrilleros que organizaban masacres de fuerzas policiales y su casi deportación cuando el gobierno lo acusó de provocar la disidencia comunista entre los campesinos.

UN TESTIMONIO AL OBISPO TURLEY POR EL PADRE JOHN LYDON El obispo Dan Turley ha marcado la vida de los agustinos y de la Iglesia de Chulucanas en formas demasiado numerosas para tratar de explicar este espacio. Cuando los agustinos de las provincias del medio oeste y Villanova decidieron promover una misión común en Perú y preparar el camino para más vocaciones peruanas, Dan fue el primer Superior elegido entre todos los hermanos.

La razón era simple: su oído que siempre estaba dispuesto a escuchar, su profunda relación en oración con el Señor y su compromiso personal con las vidas de los más pobres él era el único que podía guiarnos a través de la misión difícil de llevarnos a un acuerdo común de nuestra presencia misionera en Perú. Luego, cuando la Orden modificó su Constitución en 1986 para permitir la fundación del Vicariato y, por lo tanto, la aceptación de las vocaciones de los nativos, Dan fue quien promovió este paso importante y autorizó la construcción de la primera casa de formación en Perú (en Trujillo). El Vicariato agustino de Chulucanas simplemente no existiría hoy como una presencia encarnada de la Orden en esta tierra, sin los primeros años de su dirección y sabiduría.

Fue en 1996 cuando la Iglesia decidió llamarlo al episcopado y ser el sucesor del primer obispo de Chulucanas, John McNabb. Desde ese momento, marcó el espíritu y la dirección de la Iglesia de Chulucanas, que ha guiado durante 20 años. Con la puerta siempre abierta, con un corazón que pone a los más pobres al centro, ha sido un ejemplo de un Buen Pastor a la imagen y parecido a Cristo. Ser obispo en Perú es un acto de malabarismo complicado entre las necesidades de la gente y la situación política al nivel local y nacional por el estatus social que tiene la iglesia en la sociedad peruana. Pocos podrían mantener todo eso, para que al final las necesidades de los pobres sean la guía principal de acción, y nadie se sienta ofendido o marginado por esa opción fundamental. El obispo Dan ha mantenido con su profunda empatía y la habilidad de escuchar que acompaña esa cualidad.

Que el Buen Señor continúe bendiciéndolo y guiándolo en los años de servicio que siguen después de este 50º aniversario del sacerdocio fiel.

La Revista Agustiniana

Un gran proyecto para seguir en la Misión

COLEGIO SAN A USTÍN Desde hace algunos años los hermanos del Vicariato San Juan de Sahagún de Chulucanas, por la historia de la Orden en el campo educativo y por lo que significa en la actualidad contribuir a la sociedad con una formación en valores cristianos, éticos, morales y religiosos en la niñez y la juventud, decidimos crear un colegio agustino en la ciudad de Trujillo. Recién el año 2013 se concretó dicha intención. Actualmente el colegio alberga aproximadamente a unos 100 alumnos y está funcionando en las instalaciones de la parroquia Santa Rita de Casia que atendemos los agustinos, pero que es de propiedad del arzobispado de Trujillo.

El Padre Eleodoro Villanueva director del Colegio ha manifestado en la asamblea general de los agustinos que acaba de terminar, que la gente está contenta con la educación de calidad que se les da a los estudiantes y es por ellos que los mismos padres de familia han manifestado que se debe avanzar con la construcción del nuevo Colegio. Por ahora, tal como está la infraestructura donde funciona el colegio, no es posible que los estudiantes lleven tallares de música, de arte, de danza; ni mucho menos podemos tener laboratorios en diferentes áreas porque simplemente el espacio no lo permite.

En este sentido, con el fin de dar una mejor atención a nuestros estudiantes y a los padres/madres de familia estamos trabajando intensamente con la construcción del Colegio. Al momento se ha designado al equipo de profesionales que ha calculado que la construcción debería iniciarse la última semana de enero (2019) y concluirá en el mes octubre a mas tardar.

- P. Ramiro Castillo Castro, O.S.A.

22

No se puede hablar del proyecto de nuestro colegio separado de la Misión que los padres de Estados Unidos iniciaron en el norte del Perú. “Servir a Dios en los más pobres” motivó a nuestros misioneros, por eso la construcción de este colegio continúa esta motivación evangélica.

Con los ingresos económicos del colegio se podrá asegurar el auto sostenimiento del Vicariato, la permanencia de sus misiones entre los pobres, los proyectos sociales y de promoción humana, y la casa de formación. Por esta razón es muy importante y justificable la fundación del colegio en la Ciudad de Trujillo - Perú, para seguir en la misión y ser luz en la realidad.

Agradezco el sacrificio generoso de todos ustedes para seguir contribuyendo con este proyecto, cuya primera etapa nos cuesta tres millones de dólares. Se construirán 26 aulas, aulas para administración, para maestros, servicios higiénicos, donde estudiarán niños de primaria y adolescentes de secundaria.

Mil gracias a las provincias norteamericanas, a muchos de ustedes que nos vienen ayudando a hacer realidad este sueño para seguir sirviendo con alegría y fe, como religiosos agustinos fieles a nuestro carisma.

-

P. Fidel Alvarado Sandoval, O.S.A.

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Por Qué Profesé Votos Solemnes Como Agustino Por Jack Tierney, O.S.A.

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omo uno de los miembros más jóvenes de la Provincia del Medio Oeste de los Agustinos, me he sentido profundamente afectado al ver los nombres de nuestros frailes, vivos y fallecidos, publicados en las páginas de los periódicos y sitios de internet. Los reportes y acusaciones contra el clero de los Estados Unidos que salieron durante el año pasado me han brindado muchas oportunidades de desánimo: dudas sobre el liderazgo de los obispos, la ira hacia los perpetradores y la tristeza por las víctimas.

Sin embargo, fue en medio de estas controversias que hice mis votos permanentes y solemnes a la Orden de San Agustín en diciembre de 2018. Algunas personas han expresado su propia duda al preguntar cosas como: ¿Por qué te comprometes de por vida? ¿Cómo puedes sacrificar un futuro brillante por una organización corrupta y errante? El desaliento es real, sin embargo, la cantidad de apoyo de familiares y amigos también ha sido fenomenal. He sentido la presencia y la paz de Dios en mi decisión de entregar mi vida a la Orden. Este artículo ofrece mi propia perspectiva como hombre en formación religiosa

que se prepara para el sacerdocio. Estas son tres de las razones por las cuales decidí profesar votos solemnes.

RAZÓN 1 - SIGO A JESUCRISTO Estaría desanimado de la vida religiosa, si dejara que las corrientes de la opinión pública persuadan mis elecciones de vida o de unirme a los Agustinos en busca de un camino tranquilo. Me desanimaría si la ira y la frustración perforaran mi mente y mi corazón.

Sin embargo, no dediqué mi vida a la búsqueda de la popularidad o comodidad. Tampoco ignoro la necesidad entre los religiosos de conversión perpetua y arrepentimiento. Estoy consagrado a Jesús. Mi solemne profesión fue mi respuesta a la invitación personal, "Síganme, y yo los haré pescadores de hombres" (Mt 4:19). Una vocación es la llamada sagrada para seguir a Jesucristo; Él es la fuente y el centro de mi fe.

La llamada de Cristo me ha llevado a los Agustinos. De hecho, descubrí una comunidad

La Revista Agustiniana imperfecta - una que es desordenada y frecuentemente mal entendida. Al llevar mi hábito religioso, la ira y la duda del público se dirigen hacia mí. A veces están sorprendidos por mi juventud.

Esto abre el espacio para el diálogo sobre mi propia vocación y nuestra llamada como comunidad eclesial.La Orden de los Agustinos, esta comunidad imperfecta de hombres imperfectos, es donde Dios me ha aportado un gozo profundo y una amistad espiritual. Al proclamar y vivir el Evangelio, participo en el mismo misterio del mensaje cristiano: que Cristo sufrió y murió para establecer el Reino.

RAZÓN 2 - DIOS PROVEE PARA EL FUTURO Desde afuera, algunos podrían ver la demografía de edad de nuestra Orden como una fuente de impedimento. Por ejemplo, en nuestro Capítulo de la Provincia más reciente, fui una de las personas más jóvenes presente. A mi alrededor, los hermanos mayores discutieron el futuro de los Agustinos del Medio Oeste desde su sabiduría y experiencia. Hubo una gran cantidad de canas (¡es verdad, hermanos!).

El escándalo tiene implicaciones de gran alcance que solo surgirán con el tiempo. Sin embargo, está claro que el abuso sexual no se resolverá en tres meses. Tomará años e incluso décadas para mitigar completamente sus efectos y eliminar sus causas.

Me he comprometido a un futuro desconocido con los Agustinos y la Iglesia Católica Romana; a veces el trabajo delante de nosotros parece angustioso. ¿No hay incentivos para encontrar una comunidad más joven, más rica o más segura?

Es cierto: la Provincia debe prometer atención médica a nuestros frailes jubilados, proveer pastores y profesores calificados para nuestras obras, y continuar invitando a los hombres a comprometerse al estilo de vida Agustiniano. Estos son los obstáculos principales del futuro cercano, así como prevenir el abuso sexual es un trabajo urgente.

Si confiamos solo en nuestro esfuerzo humano, estamos destinados a fallar. ¡Gracias a Dios nuestra dirección es Dios! "No sigan la corriente del mundo en que vivimos, sino más bien transfórmense a partir de una renovación interior. Así sabrán distinguir cuál es la voluntad de Dios, lo que es bueno, lo que le agrada, lo que es perfecto" (Rom 12:2).

Mientras los Agustinos discernimos la voluntad de Dios, seguimos al Espíritu Santo. Confiamos en que Dios está presente en la Iglesia y damos gracias por las tendencias "buenas y agradables". Celebramos un crecimiento sostenible de las vocaciones al estilo de vida Agustiniano. Agradecemos a los benefactores que apoyan las necesidades financieras de la Orden y

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nos consuela saber que la crisis de abuso sexual no nos define como Agustinos, frailes o sacerdotes.

Los Agustinos estamos dedicados a una vida de oración y servicio al pueblo de Dios. Creemos que Dios está presente en nosotros, incluso cuando exploramos un futuro incierto con verdades difíciles.

A través de la transformación y renovación en Cristo, Dios está activamente presente en todos los fieles, especialmente en aquellos pecadores que buscan el perdón. Muchas veces, nuestras debilidades humanas y nuestros pecados son visibles. Sí, muchos miembros del clero y las órdenes religiosas tendrán sus pecados revelados. Sin embargo, el proceso incómodo de reforma y mejoramiento nunca se desvía de la presencia divina. Mientras mantengamos la llamada de Jesús en el centro de nuestra misión e identidad, nos dará consuelo la presencia del Señor.

RAZÓN 3 - SABIDURÍA DE UNA ESTRUCTURA MEDIEVAL La prensa plantea preguntas importantes sobre la conducta del clero y la implementación de políticas para un ambiente seguro. Hay víctimas que sufrieron un daño tremendo como resultado del abuso sexual del clero. Tenemos la oportunidad de tener mejor supervisión, mayor responsabilidad y mejores medidas de protección para las personas vulnerables.

Cuando los sobrevivientes del abuso sexual del clero están listos para compartir sus cuentos, éstos pueden sentirse desorientados por la estructura organizativa de las órdenes religiosas. Desarrolladas por cientos de años, las comunidades religiosas pueden parecer complejas, lentas, secretas y protectoras. Esto puede ser especialmente cierto para los Agustinos: somos una Orden mundial con nuestro gobierno central en la Curia Romana. ¿Me asocié a una hermandad que esconde delitos o corrompe deliberadamente el curso de la justicia para su propia protección? ¿Me he convertido en un blanco? Los Agustinos del Medio Oeste es una hermandad que ha atendido el llamado de Jesús a la vida fraterna en comunidad. No estamos unidos por la clandestinidad o la cultura del silencio. Al contrario, estamos unidos en la consagración bautismal. Nuestros votos consagran nuestras palabras y acciones a Cristo, el foco de nuestra identidad.

El hecho de haberme unido a los Agustinos ha sido gratificante y me ha dado vida. Me he beneficiado del ejemplo de San Agustín y los Santos que amaron la vida comunitaria. Mientras aprendo sobre mí mismo, he descubierto la necesidad de que mis hermanos me mantengan en el buen camino. Me he dado

"Tierney" continua en la página 26

¿DÓNDE PODEMOS ENCONTRAR A DIOS EN MEDIO DEL ESCÁNDALO DE ABUSO? Por Padre Anthony Pizzo, O.S.A.

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umergidos una vez más en el escándalo del abuso clerical, nos vemos obligados a ver nuestro dolor como Iglesia y mostrar esas heridas al mundo. Los reportajes más recientes de los Procuradores Generales de varios estados afirman que todavía hay innumerables casos de abusos que no se han atendido apropiadamente. Este ambiente ha llevado al pueblo creyente a vivir la duda, el dolor y la vergüenza como el Cuerpo herido de Cristo.

Hemos estado enfrentando nuestras heridas y nuestros pecados desde el 2002, cuando los grupos de víctimas comenzaron a demandar respuestas sobre los patrones de abuso y encubrimiento que se han presentado dentro de la Iglesia Católica. Desde ese entonces el escándalo no había dejado de publicarse en los periódicos; sin embargo, parecía que habíamos logramos una recuperación en los últimos años. Cuando muchos pensaron que estábamos comenzando a superar esta crisis, las heridas se abrieron de nuevo, no con nuevos casos sino con nuevos reportajes de casos creíbles que no se habían investigado adecuadamente en el pasado. Las palabras del profeta Jeremías resuenan de manera pertinente: "¡Ay de esos pastores que pierden y dispersan las ovejas de mis praderas! Así habla el Señor contra los pastores que pastorean a mi pueblo, 'Ustedes han dispersado mis ovejas y las han echado en vez de preocuparse de ellas'" (Jer 23:1-2).

Entre este rebaño dividido, algunos han dejado la Iglesia, otros han cuestionado la credibilidad del liderazgo de la Iglesia y muchos aún se aferran a la fe y al amor por la Iglesia. Todos nosotros, sin embargo, nos hemos enfrentado a la misma pregunta: "¿Dónde está Dios en todo este desastre?" Esta no es una pregunta fácil de contestar porque supone que Dios ha estado guiando a los líderes de la Iglesia todo el tiempo, y aun así, nos enfrentamos a la realidad de la tragedia de que algunos de ellos tomaron decisiones para proteger a la institución y no a la víctima resultando en vidas destruidas y espíritus heridos.

Lo que está claro es que nuestras fallas como institución nunca han estado tan expuestas, y nunca nos hemos sentido más descarnados y vulnerables ante el mundo como lo estamos ahora. Sin embargo, en los textos posteriores del Evangelio sobre la resurrección, encontramos a Jesús apareciéndose ante sus angustiados y desanimados discípulos en una nueva forma, revelando sus heridas. Sus heridas son significativas porque demuestran que su sufrimiento y su muerte no sucedieron para conseguir una nueva vida, sino que ocurrieron para volver a la vida. Entonces, ¿dónde está Jesús en este momento crítico de la Iglesia? Las narraciones de la resurrección son claras en que Él continúa acompañándonos en medio de sentimientos de confusión, ira, tristeza, duda y abatimiento que afectan nuestras vidas, en muchos casos causados por las fallas morales de nuestros líderes pastorales.

El Señor resucitado no esconde sus heridas, sino que las revela a los discípulos incluso hasta el punto que le dice a Tomás que inserte las manos en sus heridas para demostrar que Su Cuerpo, que ha sido glorificado, todavía revela el abatimiento a través del dolor y el sufrimiento. Esto no quiere decir que la sanación no es posible, sino que ésta es posible y esencial solo cuando revelamos la verdad

"Pizzo" continua en la página 26 VISIT US ONLINE!

| www.midwestaugustinians.org

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La Revista Agustiniana

"Tierney," continuación de la página 24

"Pizzo," continuación de la página 25

cuenta de que necesito la Orden y su apoyo, como una familia. Sí, es una burocracia grande y complicada.

Incluso puede ser lenta y a veces frustrante. Pero es mi hogar; el lugar donde mi corazón inquieto puede encontrar a Dios a través de otros.

de quienes somos, que estamos quebrados, heridos y propensos al pecado, pero que somos redimidos por la misericordia de Dios.

La Orden facilita el acceso a recursos institucionales y provee una plataforma incomparable para anunciar la Buena Palabra. La Iglesia tiene una enorme capacidad para el bien, sin comparación alguna a cualquier otra organización en el mundo.

Estas estructuras necesitan modernización, responsabilidad y renovación. Pero fueron diseñadas para ser estables y deliberativas; su perseverancia a través de los siglos atestigua la sabiduría de la tradición mendicante. La burocracia es intencionalmente lenta: para ser intencionalmente compasiva. El proceso abre oportunidades para la verdad, el perdón y la preeminencia del amor.

Confío en que el Espíritu Santo dirigirá la reforma y cumplirá con los requisitos de la justicia. Ninguna cantidad de demora burocrática sofocará el fuego del amor. Conozco a Dios en el amor fraterno de los Agustinos, y creo que es precisamente a través de la fraternidad que Dios nos llama a la renovación.

Espero que mi pasión y energía honren el pasado y también ayuden a definir a la próxima generación de Agustinos.

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Entonces, ¿es esta crisis el fin de la Iglesia? A algunos les gustaría pensar que sí, pero es otra oportunidad llena de gracia para crecer y regenerarse a la semejanza de Cristo en cuyo Cuerpo nos hemos convertido. Es beneficial para todos que continuemos esta conversación y diálogo para acentuar la importancia de proteger a los niños y el bienestar del Pueblo de Dios. La esencia de la misericordia de Dios es sanar. Aunque estamos heridos, la gracia y la misericordia de Dios fortalecerán nuestra determinación de acompañar a muchos que están sufriendo y desean la sanación mientras buscamos el alimento de manera colectiva y personal.

Artículos traducidos a español por Adriana Moreno

"Merkelis" continued from page 17

"Tierney" continued from page 19

A recent article by the NYT said that victims of abuse by members of religious orders feel “they are caught between separate institutions within the church”, and that their claims are mishandled. Can you understand why they feel this way?

Did I join a brotherhood that conceals misdeeds or deliberately convolutes the course of justice for its own protection?

Have I put a target on my back?

• I can understand that they might feel confused or caught The onus is on us to be transparent, to be honest, to be helpful in responding to allegations. We have worked closely with dioceses (in particular, the Archdiocese of Chicago and the Diocese of Joliet, but others as well) to bring some clarity to the process and avoid the confusion.

What level of evidence is needed to remove a priest or religious brother from active ministry?

• The initial removal from ministry during an investigation only requires the allegation to have a semblance of truth.

In some cases an accused Augustinian will return to ministry after this, if the allegation is withdrawn or otherwise determined to be false. An Augustinian will be permanently removed from ministry if the investigation results in the obtaining of sufficient evidence to establish an allegation.

What is needed before an Augustinian friar can be removed from the Order because of sexual assault allegations or convictions?

• An Order is very much like a family.

When an Augustinian is accused, he remains a member of the Order. We place him in a supervised setting and find meaningful work for them to do serving the province in “internal ministry,” such as accompanying our infirmed Augustinians to the doctor or working maintenance in our houses, do the shopping, etc. We would seek to provide a placement that allows for the protection of children, but give the men a sense of purpose. An Augustinian can be removed from the Order if they request it or as a result of continued disobedience to the Order.

The Midwest Augustinians are a brotherhood who have experienced a calling to common life in response to the invitation of Jesus. We are not united by secrecy or a culture of silence. Rather, we are bound together in Baptismal consecration. Our vows consecrate our words and actions to Christ, the very center of our identity.

Joining the Augustinians has been fulfilling and life-giving for me. I benefit from the example of Augustine and Saints who loved the common life. As I learned about myself, I discovered the need for brothers to keep me on track. I realized that I need the Order for support, just like a family. Yes, it’s a large, confusing bureaucracy. It can even be slow and frustrating at times. But it is my home; the place my restless heart can encounter God through others.

The Order grants access to institutional resources and provides an unmatched platform for announcing the Good News.

The Church has an enormous capability for good, unrivaled by almost any other organization in the world. These structures need updating, accountability, and renewal.

But they were designed to be stable and deliberative; their perseverance through the centuries attests to the wisdom of the mendicant tradition. The bureaucracy is intentionally slow: in order to be intentionally compassionate. The process provides opportunities for truth, forgiveness, and the primacy of love.

I am confident that the Holy Spirit will lead reform and fulfill the requirements of justice. No amount of bureaucratic delay will stifle the fire of love. Because I have experienced God in the fraternal love of Augustinians, it is precisely through the fraternity that God is calling us to renewal.

I hope that my own passion and energy will both honor the past and help define the next generation of Augustinians.

VISIT US ONLINE!

PROVINCE ADVANCEMENT ADVISORY COUNCIL Norma Berman Ted C. Berman Anne Berschback Donald Berschback Matthew F. Coughlin, III Jim Foody, M.D. Nancy Foody Ryan Gandurski

Michael Gerrity, Chief Advancement Officer Mark S. Hacker Catherine Hennessy Ed Hennessy Gregory Jania Anthony J. Lauinger Pat Ormsby Very Rev. Anthony B. Pizzo O.S.A., Prior Provincial Lisa Ann Solava, PHR Richard Solava Robert Sullivan Denise M. Utter Robert Utter Martin Wojcik, CFRE Chairman Mike Zunica

| www.midwestaugustinians.org

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Year of Vocations Capital Campaign Exceeds Goal

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he Midwest Augustinians Campaign for Vocations has come to a successful conclusion. This sixteen-month effort, which ended in December 2018, resulted in $1.56 million (in cash, pledges, and planned gifts) from 511 donors. The goal was for 450 donors and $1.5 million. Funds from this effort support the vocations program and the men in vocation studies for the Midwest Augustinians. Approximately 80% of the total raised was in cash and pledges, and the balance of 20% was in future estate and planned gifts.

Vocations Campaign Chairman, Fr. Bernie Scianna, O.S.A., congratulated all the donors, supporters, friars, and staff who contributed time, talent, and funds to make this a success. Prior Provincial Fr. Tony Pizzo, O.S.A., thanked Fr. Bernie, all the contributors, the Province Advancement Council, and Advancement staff for their great efforts. Advancement Director, Michael Gerrity, commented that the campaign study consultant had recommended a goal of under $1 million. “They probably did not fully factor in the power of the Holy Spirit and the Augustinians,� said Michael.

He noted further that what makes the result even more amazing is that it came only eighteen months after the conclusion of a $3.5 million campaign to support the retired and infirm Augustinians.

Donors said that their motivation for giving was to be able to take part in placing another Augustinian priest or brother in the field for God and for our faith. Though this campaign does not cover all the future needs for vocations, it was an excellent start. Michael Gerrity said that the staff and the Province Advancement Council are working together, with Fr. Tony and his Provincial Council, to devise a more modest and sustainable program to secure charitable contributions for the Augustinians (vocations, retired, and missions in Peru) during the next few years and beyond.

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Why Philanthropy?

A MESSAGE FROM MARTIN WOJCIK, CHAIRMAN OF THE MIDWEST AUGUSTINIAN ADVANCEMENT ADVISORY COUNCIL

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t is said that Taxes are the price of civilized society, providing valuable financial stability to actions that serve the “public good”. These include learning, public health and general welfare.

My personal exposure to philanthropy began with parents who each Christmas would write modest checks to a few favored charities: health and social service organizations. At the now-closed Mendel High School my sense of doing good—and perhaps doing well—was reinforced by participation in “Key Club”. My experiences there helped me understand the balance between action-oriented support and monetary support. The overarching message became: a good citizen supports good works. As my career evolved toward professional philanthropy, I developed a deeper understanding of the process.

The US Congress has consistently recognized this situation through legislation favoring taxpayers who donate to “qualified” not-for-profit organizations. Some, such as social service and education providers, can’t raise prices or reduce expenses and stay viable in their service mission. Faith-based organizations, like the Midwest Augustinians, don’t have “income generating” activities readily available.

In 2017, $400,000,000,000 was donated by Americans to not-for-profit organizations, about $1,500 per US resident. The Midwest Augustinians actively are now seeking a tiny piece of that pie. During the past five years, past and many new donors have stepped up to support key non-revenue needs of the Midwest Province.

Those who serve as volunteer leaders for the Augustinians have been valuable accelerators of this welcome evolution. They provide linkage between unmet needs and the larger Augustinian constituency willing to invest in programs to ensure that aspiring, currently active, and retired friars can serve optimally and confidently.

Why philanthropy? Why now? In decades past, Augustinian ranks were sufficiently robust to work at parishes, schools, and in related programs including missions. That source of cost-effective labor diminished over time—for many reasons. Gifts from friends and supporters of the Augustinian mission during recent focused “campaigns” are now ensuring a respectful, productive environment for aging friars as well as growing the pool of vocations to religious life. These initiatives simply could not happen otherwise.

Philanthropy is providing a substantive margin for good.

So, as we recognize our donors for their commitment, I must add that the effort is ongoing. The valued and valuable work of the Midwest Augustinians will continue. I ask you to join us in supporting them now and in the coming year. Thanks for all you do!

VISIT US ONLINE!

| www.midwestaugustinians.org

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Restless Hearts Society Member Spotlight: Robert LaFortune

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obert "Bob" LaFortune, son of Joseph A. and Gertrude L. LaFortune, graduated from Cascia Hall High School in Tulsa, Oklahoma. He served as a cadet in the United States Merchant Marine Cadet Corps from 1945 until 1946. He attended the University of Tulsa and then transferred to Purdue University and graduated with a Bachelor of Science in Chemical Engineering. In 1951, Bob enlisted in the United States Air Force Reserve and served until 1963 achieving the rank of Captain. He worked for five years as a Sales Engineer for Reilly Tar and Chemical Company and then co-owned the Reed Drilling Company for 10 years.

In 1964, he was elected as Commissioner of Streets and Public Property for the City of Tulsa serving two additional terms as Mayor prior to being elected in 1970. During his eight years as Mayor, his accomplishments included the completion of Tulsa Port at Catoosa, construction of the Tulsa Performing Arts Center, the development of Tulsa's parks, zoo, streets and interstate and urban expressways. He has also served on three public company boards (Williams, APCO International, and Bank of Oklahoma).

Bob's volunteer involvement has included the National Executive Board of the Boy Scouts of America, Indian Nations Council of Governments (INCOG), Philmont Ranch Committee, Philbrook Board, Tulsa Performing Arts Center Trust, St. John Health System Board, Tulsa Library Trust, and the Oklahoma Ethics Commission. He has been honored by the Oklahoma Hall of Fame, Tulsa Hall of Fame, University of Tulsa Honorary Doctor of Laws, College of Engineering Hall of Fame, and College of Business Hall of Fame. He was awarded the Purdue Outstanding Chemical Engineer Award, the Governor's Arts Award, and the Arts and Humanities Council of Tulsa Harwelden Award.

Bob chaired the Tulsa Central Library Capital Campaign and was able to successfully raised thirty-three million dollars and together with twenty-five million dollars of public funds, the Campaign was able to completely fund the renovation of the Central Library.

While Bob is a dedicated and dutiful public servant to his community, he is a devoted servant of God and to his family as well. A practicing Roman Catholic and a parishioner of Christ the King Church, Bob is also a member of the Equestrian Order of the Holy Sepulcher. Bob and his wife, Jeanne Morse, married in 1951, and she was a loving mother to their six children. When Bob was elected to office, he said

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Bob LaFortune (center) with grandson G.T. Bynum and his wife, Susan

his success was due to Jeanne being so supportive. They were married for 52 years until she passed away in 2003.

His interest in the Augustinian Order began with his education (first in grade school and continued into his high school years), “During my school years at Cascia Hall, the school was virtually a second home for me not only participating in school activities and athletics but participating in fund-raising drives for the Middle School and the Science Center,” Bob recollected. Being impacted by their theology and philosophy, he has since become a volunteer, a benefactor of their works, and friend to many Augustinian priests. “One very revered Augustinian, Fr. Ted Tack, O.S.A., was a boyhood friend with whom I maintained a close friendship until his death a few years ago,” Bob stated.

He is a charter member of two Augustinian Trusts—one for the Midwest Province of the Mother of Good Counsel and The Journey of a Lifetime Trust. He continues to financially support the Journey of a Lifetime Trust because of its impact on the priests’ retirement fund. His reasoning is because “the Augustinians were a very positive influence in my younger years as well as later in life. As an Augustinian Affiliate I have felt a special devotion to its values. As for the impact on my life, I would say that my friendship with Fr. Tack and the priests who taught me have been very positive factors. These have helped me sustain an interest in their activities, their sponsorship of Cascia Hall School, and the very presence of Augustinians in the Tulsa Community. I also appreciate their continued use of St. Rita Chapel which was significantly underwritten by my parents many years ago.”

Midwest Augustinian Restless Hearts Society

Have You Thought About Including the Midwest Augustinians In Your Estate Plans?

An Invitation To Join the Restless Hearts Society from Michael Gerrity

We would like to acknowledge and thank the following supporters for including the Augustinians in their wills or estate plans: Pierre M. Adams

Dr. Phyllis Lauinger

Joseph F. Bamberger

Bonnie Leighty

Donald R. Berschback

William Leighty

Anne Berschback

Thomas Leo

Chuck Cassity

Steve Leos, Jr.

James A. Corona

Dolores P. Lundeen

James V. Corrigan

Robert H. Mace, Jr., Th.M.

Thomas C. De Corte

Elizabeth Manning

Delores Denning

Michael P. Manning

Joseph A. Drap

Dcn. Terrance McGuire

Sandra Lyn Drap

Kathleen McGowan

Carolyn A. Dunskis

Helen J. Merkelis

Gregory J. Flanagan

Donald V. Miller

Rita M. Fortino

Debra Molinari

Dr. Robert J. Fredericks

Dr. Thomas J. Moore

John M. Freese

Harry J. O'Sullivan

Mary Friedel-Hunt

Adele O'Sullivan

John A. Gaberino, Jr.

Lorraine Pavelcik

Ardith E. Goodroe

William F. Pines

Frank D. Grimaldi

Connie Pines

Winifred M. Guthikonda

Mary Rasmussen

Richard H. Hagedorn

Richard Rasmussen

David J. Hougan

Bernice A. Raubiskis

• Designate how your gift is used: Vocations, Retired and Infirm Augustinians, or Missions in Peru;

Lois J. Jacobs

Pauline Reidy

Michael C. Kirby

Michael B. Schneider, Sr.

• Set a sterling example for children, grandchildren, and friends.

Wayne G. Klasing

Lisa Ann Solava

Barbara G. Klasing

Richard C. Solava

Richard D. Kornowski

John S. Sosnowski

John N. Kost

Ned Van Hamm

Sandra Kruse

David Vaughan

John D. Kwiatkowski

Lisa Vaughan

Robert J. LaFortune

Martin H. Wojcik

Surveys indicates that the those who help to console people who are in their final days on earth, report that their two greatest expressed regrets are: 1. Not having done good when the opportunity was present; 2. Not doing things worth remembering.

Each of us hopes to make a lasting impact during our lifetime; one that lasts long after we have journeyed to our eternal home. One special way to leave a legacy is through a planned gift or bequest.

You will receive a special mailing from the Midwest Province’s Prior Provincial, Rev. Anthony B. Pizzo, O.S.A., encouraging your consideration of a planned gift.

Your bequest or planned gift allows you to: • Show God how much you appreciate the blessings received during your lifetime; • Give and be recognized now, but not pass on any assets until you no longer need them; • Give a much larger gift than you would not ordinarily be able to do while living;

This gift is simple to implement. You just designate the Midwest Augustinians (legal name: Province of Our Mother of Good Counsel of the Augustinian Order): • As a beneficiary in your will for a fixed dollar sum, for a percentage of the estate, or of a particular asset; • As a beneficiary in an IRA, other retirement plan, or insurance policy.

Anthony J. Lauinger

During the past twenty years, hundreds of supporters of the Augustinians have employed planned gifts and bequests to support the retired and infirm Augustinians, new vocations and our men in formation, and our missions in Northern Peru. Their gifts have helped improve the lives thousands of people.

Donors of estate or planned gifts are entitled to special recognition in the Midwest Augustinians’ Restless Hearts Society. For more information, please contact Michael Gerrity at 773-595-4035 or at michael@midwestaugustinians.org.

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| www.midwestaugustinians.org

31

W

Thank You to Our Newest Donors!

e are so grateful for those that join us in our mission to serve the Church through their charitable support!

In each issue, we thank those newest donors that have given their first donation to support our Province.

Thank you to the following donors that began donating between November 13, 2018 and February 1, 2019. We ask all our readers to keep these newest supporters in your prayers.

Please note this is not a list of all donors from this period, but only those making their first donation to the Midwest Augustinians.

If you feel your contribution is not properly reflected in this report, please contact the Advancement Office at advancement@midwestaugustinians.org or at 773-595-4021.

Mr. and Mrs. Joseph M. Beissel Ms. Barbara J. Berry Ms. Kathleen Brand Mr. and Mrs. John F. Brett Mr. and Mrs. William E. Brewer Mr. and Mrs. William B. Buckler Mr. Christopher T. Carney Mr. Timothy Dalton Mr. and Mrs. Clinton Flach Mr. and Mrs. Michael Flanagan Mr. and Mrs. John F. Glennon Mr. and Mrs. Ronald Grant Mr. and Mrs. William P. Greinke Mr. Brian Gunn

I

Ms. Susan L. Rasmussen Mr. and Mrs. Randall J. Rubenthaler Mr. and Mrs. Arthur Sanders Mr. and Mrs. Thomas M. Shields Mr. Donald P. Stermer Ms. Natalie A. Thompson Mr. and Mrs. John P. Turcich Mr. and Mrs. James B. Urban Mr. Albert C. Vigliotta Mr. and Mrs. James J. Wagner Mr. Joseph A. Whalen Mr. and Mrs. Bart A. Winter MSgt. and Mrs. Kenneth Witzell, USAF Ret.

In Honor and In Memory Of… n each issue, we recognize the Augustinians, parishes, schools, and individuals that have been honored with a tribute or memorial gift. The following gifts were received between November 13, 2018 and February 1, 2019. List a friar in the enclosed envelope with a donation, and he will be recognized in the next issue of The Midwest Augustinian!

Rev. Richard T. Allen, O.S.A. † Mr. Richard C. Linden Rev. Brian Barker Mr. and Mrs. Steven Smits Rev. Robert C. Basler, O.S.A. Dcn. Robert L. Fitt Mr. and Mrs. Robert R. Been Rev. David L. Brecht, O.S.A. Mr. and Mrs. Cameron T. Stock Mr. and Mrs. Robert B. Conway

32

Mr. Joseph G. Heck Mr. and Mrs. Charles N. Johnson Ms. Kathleen M. Kinsella Mr. and Mrs. Chuck Kissling Mr. Christopher Koczwara Mr. and Mrs. David J. Kroes Ms. Patricia A. Kroes Mr. and Mrs. John Mahoney Mr. Joseph Matthew Mayo Family Charitable Trust Mr. R. Jaimen McMillan Mr. and Mrs. James F. Mommsen Ms. Joyce Nelsen Mr. and Mrs. Robert P. Ogan Ms. Lois A. Raine

The Midwest Augustinian |

SPRING 2019

Rev. Alfred M. Burke, O.S.A.† Mr. and Mrs. Donald Bowman Mr. and Mrs. John Quinn Rev. Leo P. Cavanaugh, O.S.A. † Dr. and Mrs. Theodore E. Brasky Rev. Edward J. Chapman, O.S.A. † Dr. and Mrs. Francis P. Mohan Rev. Carmen J. Coletta, O.S.A. † Mr. and Mrs. John E. Ball Rev. Francis J. Crawford, O.S.A. †

Mr. Patrick M. Walsh Rev. David Cregan, O.S.A., Ph.D. Mr. and Mrs. James A. Stark Rev. W. Timothy Cuny, O.S.A. † Mr. and Mrs. John P. Ryan Mr. and Mrs. Richard P. Mackey Mr. and Mrs. Robert L. Schwarz Mrs. Eileen Neal Rev. L. Dudley Day, O.S.A. † Mr. and Mrs. John Quinn

Mr. and Mrs. Patrick K. Walls Rev. Erwin J. Dodge, O.S.A. † Mr. and Mrs. Joseph B. Brennan, Jr. Mr. and Mrs. Joseph J. Ogrodnik Mr. Joseph Donzelli Mr. Thomas J. Purtell Rev. Albert A. Durant, O.S.A. † Mr. Edward T. Burke Rev. LaVern J. Flach, O.S.A. † Dr. and Mrs. Theodore E. Brasky Mr. and Mrs. Patrick K. Walls Rev. John F. Flynn, O.S.A. Mr. Edward Flynn Rev. Mortimer P. Foley, O.S.A. † Mr. and Mrs. Patrick K. Walls Rev. James C. Friedel, O.S.A. Dr. Linda Stamato, Ph.D. Mr. and Mrs. A. Justin Ourso, III Mr. and Mrs. Joseph B. Brennan, Jr. Mr. and Mrs. William B. Buckler Mr. Patrick M. Walsh Mrs. Marie C. Shroba Ms. Christine Bobek Rev. John R. Gavin, O.S.A. † Mr. G. L. Bliss Rev. John J. X. Glynn, O.S.A. † Mr. Robert E. Nolan Rev. Joseph A. Graham, O.S.A. † Mr. and Mrs. Joseph A. Ramirez Rev. James R. Halstead, O.S.A. Dr. and Mrs. Richard J. Zaranek Rev. Jerome M. Heyman, O.S.A. Mr. and Mrs. David F. Born Ms. Jacqueline J. Levandoski Br. Samuel L. Joutras, O.S.A. Br. Christopher P. Shannon Mr. and Mrs. Stephen Joutras Rev. Edward J. Kersten, O.S.A. Mr. Frank J. Drabik Rev. Edwin R. Kuczynski, O.S.A. † Mr. and Mrs. Patrick K. Walls Mr. and Mrs. Ronald A. Zanin Rev. John J. Lydon, O.S.A. Mayo Family Charitable Trust Mr. and Mrs. Roger P. Furey

Rev. James P. Lyne, O.S.A. † Ms. Geraldine O. Delaney Rev. Thomas R. McCarthy, O.S.A. Mr. and Mrs. Henry Lepore Mr. and Mrs. Richard G. Schultz Ms. Eileen Burns Neary Ms. Linda McBride Rev. John Joseph McKniff, O.S.A. Mr. and Mrs. Gerardo E. Martinez Most Rev. John C. McNabb, O.S.A. † Mr. and Mrs. Ward T. Williams Mr. and Mrs. William J. Spatz, Jr. Rev. John D. Merkelis, O.S.A. Mr. and Mrs. Ken Kot Mr. and Mrs. Scott M. Reiter Mr. and Mrs. Stephen G. Morrissette Mrs. Marie C. Shroba Ms. Janice H. Sosnowski Rev. John J. Molnar, O.S.A. † Mr. and Mrs. Robert J. Gentile Rev. Patrick E. Murphy, O.S.A. † Mr. and Mrs. Pierre M. Adams Ms. Frances A. Szymanski Rev. Thomas E. Nash, O.S.A. † Mr. Edward T. Burke Rev. Gerald A. Nicholas, O.S.A. Ms. Margaret M. Schauer Rev. John M. Ohner, O.S.A. Mr. and Mrs. Clarence J. Graber Rev. Richard T. O'Leary, O.S.A. Mr. and Mrs. James A. Stark Rev. Casimir A. Pazera, O.S.A. † Mr. and Mrs. Dennis C. Palgen, Sr. Rev. William A. Perez, O.S.A. † Mr. and Mrs. Gary C. LaGere Very Rev. Anthony B. Pizzo, O.S.A. Ms. Elaine G. Barry Most Rev. Robert F. Prevost, O.S.A. Mr. and Mrs. William G. Seimetz Br. Joseph R. Roccasalva, O.S.A. Dcn. and Mrs. Joseph Roccasalva R.P. Hugo R. E. Rojas, O.S.A. Mr. and Mrs. Roger R. Sullivan Rev. James G. Ryan, O.S.A. † Mr. and Mrs. Alois Roger Pustejovsky

Mr. and Mrs. Joseph B. Brennan, Jr. Ms. Patricia J. Ryan-Fouts Rev. Bernard C. Scianna, O.S.A., Ph.D. Mr. and Mrs. Gary C. LaGere Mr. E. Robert Olson Ms. Suzanne E. Kukulski Rev. John L. Seary, O.S.A. † Mr. and Mrs. Nicholas J. Ahrens, Jr. Br. Martin C. Shaw, O.S.A. † Mr. and Mrs. Edwin W. Desmond, Jr. Rev. James J. Sheridan, O.S.A. Mr. and Mrs. John C. Bermel Rev. Martin J. Sobiesk, O.S.A. † Mr. and Mrs. Patrick K. Walls Rev. Christopher C. Steinle, O.S.A. Mrs. Marie C. Shroba Rev. Reinhard J. Sternemann, O.S.A. Mr. Theodore Sternemann Br. John J. Stobba, O.S.A. † Mr. and Mrs. Michael A. Gardner Rev. Francis P. Sullivan, O.S.A. † Mr. and Mrs. James P. McCarthy Mr. and Mrs. Robert J. Gentile Mr. John Seper Rev. Theodore E. Tack, O.S.A. † Mr. and Mrs. Gary C. LaGere Rev. Frederick H. Taggart, O.S.A. Mr. Gregory P. Jenkins Br. Spencer R. Thomas, O.S.A. Mr. and Mrs. John H. Tennery Br. Jack B. Tierney, O.S.A. Mr. and Mrs. James B. Tierney Mr. and Mrs. Lee Bayley Rev. Ronald R. Turcich, O.S.A. † Mr. and Mrs. Patrick K. Walls Rev. John A. Tyma, O.S.A. Mr. and Mrs. Robert J. Hanley Rev. Gerald J. Van Overbeek, O.S.A. † Mr. and Mrs. James J. Wagner Mr. and Mrs. Lance N. Krajacic Mr. and Mrs. Raymond J. Dombrowski Mr. and Mrs. Ronald Grant Mr. Christopher Koczwara Mr. John S. Mientus

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| www.midwestaugustinians.org

33

AUGUSTINIAN GALA 2019 On Friday, April 26 we will meet to recognize the dedicated service of our honoree:

Rev. Bernard C. Scianna, O.S.A., Ph.D.

T

he Midwest Augustinian Provincial Council, together with the Augustinian Advancement Advisory Council, have chosen Fr. Bernie Scianna, O.S.A. as the honoree for the seventh annual Augustinian Gala. It is a fitting capstone to Fr. Bernie’s tenure as Prior Provincial. Since he inaugurated the Gala in 2013, the evening has become the Province’s most important fundraising event.

To explain the accomplishments of Fr. Bernie is also to tell the story of the growth and transformation of the Midwest Province over the past decade. It was within just the first two years of his tenure as Prior Provincial that the Province established its Health Care Community in Crown Point, Indiana; underwent its first financial audit; established the Advancement Office; and sold the Tolentine Monastery.

Further, in 2012, Fr. Bernie instituted a new "Culture of Vocations" Program that utilized online outreach and was placed under the direction of Fr. Tom McCarthy, O.S.A. As a result of these pro-active efforts to establish a new generation of Augustinians, Fr. Bernie was able to assign eight new Augustinians into active ministry at our parishes and schools.

Fr. Bernie’s own life story is, similarly, entwined with the Augustinian friars. He is a member of the Class of ’83 at St. Rita High School on Chicago’s South Side, where he was marked by the mentorship and guidance of friars such as Fr. David Brecht, O.S.A. and Fr. Patrick Murphy, O.S.A. Having discerned a vocation with the Order, he went on to Villanova University, where he received a B.A. in History in 1987, and continued into the novitiate.

After professing first temporary vows in 1988, Fr. Bernie resided at St. John Stone Friary in Chicago while undertaking theological studies. He was ordained to the priesthood in 1993, and, in the same year, he earned an M.Div. from Catholic Theological Union and an M.A. in Education from St. Xavier University. In 2006, he received a Ph.D. in Education from the University of Oklahoma, Norman. His doctoral dissertation, published under the title A Community of Faith, examines how St. Augustine’s philosophy of education has been put into practice throughout the history of Cascia Hall School, Tulsa In 1993, Fr. Bernie was appointed Associate Pastor of St. Clare of Montefalco Parish, Grosse Pointe Park, Michigan. He was a teacher and campus minister at St. Rita High School from 1989 to 1991 and at Providence Catholic High School from 1991 to 1992 and 1994 to 1997.

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The Midwest Augustinian |

FALL/WINTER 2018

Father Bernie was named Headmaster of Cascia Hall School, Tulsa, Oklahoma, in 1997. In addition, he was the Chairperson of the Augustinian Secondary Education Association, which promotes collaboration among Augustinian high schools in the United States and Canada. He was instrumental in the development of the Augustinian Values Institute, which holds annual workshops to form lay administrators and faculty of Augustinians schools in the qualities which underlie Augustinian education.

The Augustinian benefactor and Cascia Hall alumnus, Anthony Lauinger, praised Fr. Bernie’s service to the school: "When Father Bernie arrived in Tulsa 22 years ago to accept his assignment as Headmaster of Cascia Hall, the first thing he did was arrange to meet privately and individually with each member of the Cascia Hall Board. He sought each member’s advice, suggestions, and insights. Father’s humility and openness to the counsel of others have been among the many virtues that have enabled him to serve his students, fellow faculty, and brother Augustinians so very well. His innate servant-leadership qualities have allowed him to achieve great things for the Order, for the Province, and for the Church."

His service as Headmaster ended when he began his first to term as Prior Provincial Midwest in 2010. He was re-elected to a second term in 2014. He finished his 8-year term as Prior Provincial on June 2018, and has now been assigned to the position of Director of Fraternity & Sorority Life at Villanova University.

On the occasion of Fr. Bernie’s 25th anniversary mass at St. Rita Shrine Chapel, Provincial Advancement Council Member and St. Rita High School Alumnus, Mark Hacker, said in his tribute: "When it comes to Ministry, my family’s experience with Fr. Bernie is certainly not unique. Like countless other families, we can say that somehow, some way Fr. Bernie finds a way to be there to celebrate, to comfort, or to pray with us at the most significant, the most important times in our lives [...] Fr. Bernie has been and continues to be there for us with his kindness, his compassion, his intellect, and his humor. I honestly don’t know how he is able to do it. It is nothing short of amazing to hear so many people share similar stories of how Fr. Bernie finds a way to be there at the moments that matter."

a u g u s t i n i a n g a l a 2 0 19 P lease

join us in honoring and celebrating our

2019

sole

h onoree :

r ev . b ernard c. s cianna , o.s.a., P h .d. t he d rake h otel - c hicago a Pril 26, 2019 |6:30

Pm

- 10:00

Pm

a ugustinian g ala.org The Midwest Augustinian Province invites you to join us in celebrating the extraordinary service of Rev. Bernard C. Scianna, O.S.A., Ph.D. Rev. Bernie has served the Midwest Augustinians as an ordained priest since 1993 and served as The Midwest Augustinian Province invites you to join us in celebrating the extraordinary service of Provincial 2010 Augustinians until 2018.asPlease consider Rev. Bernard C. Scianna, O.S.A., Ph.D. Rev. Bernie has served from the Midwest an ordained attending, taking out a congratulatory ad, priest since 1993 and served as Provincial from 2010 until 2018.

Please consider attending, taking out a congratulatory ad, or making a tribute donation in donation his honor! in his honor! or making a tribute All proceeds from the Augustinian Gala will go towards our men in initial formation, vocations out-reach, the care of our retired and infirm friars, and our missions in Peru.

Please mail your replies to: Midwest Augustinians | 5401 S Cornell Ave | Chicago, IL 60615 or visit augustiniangala.org to donate or register.

INDIVIDUAL RESERVATIONS - $350 per guest (If any guest wants a vegetarian option, please contact us.)

Name (As it should appear on printed materials)

i/we wish to sPonsor a friar to attend the gala - $1,000 (Includes 2 additional individual reservations)

Company

accePt my donation in tribute to rev. bernard c. scianna, o.s.a. at the level of:

Address

Gold-$150 Silver-$100 Bronze-$50

(As it should appear on printed materials)

City

State

Zip

Phone (preferred) Email

(All donations will be listed in our Gala Program Book)

Payment Options: Enclosed Check

regrets, i/we cannot attend,but Please accePt my donation of $

Card Number

i am interested in Placing an ad in your Program book; Please contact me to discuss.

(Ads range from $100 to $3,000 depending on size and placement)

Expiration Date

CVV

Credit Card

Billing Zip

Signature: *Please make checks Payable to midwest augustinians * You can also contact Karon Basile at 773-595-4021 or Karon@midwestaugustinians.org for more information.

The

MIDWEST AUGUSTINIAN

NORPROFIT ORG U.S. POSTAGE PAID AURORA, IL PERMIT 437

Province of Our Mother of Good Counsel 5401 South Cornell Avenue Chicago, IL 60615-6200

The Seventh Annual

Augustinian Gala Hosted by Prior Provincial Very Rev. Anthony B. Pizzo, O.S.A.

Friday, april 26 Drake Hotel

. 6:30-10 PM

. Downtown Chicago

Join us in congratulating Fr. Bernie: • • • •

Reserve your place at the Gala.

Place a congratulatory program ad.

Make a donation to the Gala.

Become a Gala Sponsor!

Order MORF LAEPPA FO RETTEL LLEWERAF A Form!

EINREB .VER YREV LAICNIVORP ROIRP