2015 HORIZON, Number 3, Summer

Summer 2015 www.nrvc.net | Volume 40, Number 3

Midlife vocations 3

Updates

5

Year of Consecrated Life: A word of encouragement

8

How my community has welcomed midlife vocations

By Sister Adrienne Kaufmann, O.S.B.

14 Canon law and older vocations

By Sister Amy Hereford, C.S.J. 21 What you should know about candidates and pornography

By Emily Cash

WAKE UP THE WORLD !

2015 Year of Consecrated Life

25 Social media: an invitation rooted in the Gospel

By Sister Julie Vieira, I.H.M. 29 Masculinity:

Where does a vocation fit in?

By Kieran Kellam

33 Feed your spirit:

Energized by honest discussion

By Sister Virginia Herbers, A.S.C.J. 35 Book notes: Book tasting

By Carol Schuck Scheiber

Come relax, renew, and refresh your ministry with fellow pastoral ministers from around the world at Catholic Theological Union, located in the beatutiful Hyde Park neighborhood of Chicago.

HESBURGH SABBATICAL PROGRAM A curriculum-based, community-centered sabbatical program

For more details, visit: www.ctu.edu/hesburgh Or contact Rev. Msgr. Patrick Lagges, Director of the Hesburgh Program.

773.371.5482 or hesburgh@ctu.edu.

INSTITUTE of RELIGIOUS FORMATION Empowering formation leaders for a global Church The Institute of Religious Formation (IRF) at Catholic Theological Union in Chicago provides a unique, holistic formation program for diocesan and religious formation directors.

With 35 years of experience and more than 1,700 graduates, IRF is a trusted source in formation preparation.

Br. Paul Michalenko, ST, Director 773.371.5481 or pmichalenko@ctu.edu

www.ctu.edu/IRF

Editor’s note On age and excellence

I

S ENTERING RELIGIOUS LIFE ONLY FOR THE YOUNG? Ideally, youth is what most communities want and need. However, like so many questions about religious life, a good answer takes into account the wide variation from community to community. The reality is that some communities are accepting candidates over age 40. In some cases, new members in their 40s and 50s can be a “bridge generation.” By the existence of members in their 40s, people in their mid-to-late 30s might consider a community, and so on down the age ladder.

The National Religious Vocation Conference encourages communities to work with the young, encourage the gifts of the young, and learn from the give and take of incorporating younger generations. This edition, however, acknowledges the reality that older candidates are knocking on the doors of vocation ministers. A third of VISION magazine readers and website users are over age 40. People are living longer and healthier than in the past.

Thus, to help communities open to these possible vocations, two experienced ministers offer their insights about what to know, what to ask, and how to proceed when dealing with mature candidates. The concerns with these candidates can be distinct from those with young people, even though the core discernment process is universal.

HORIZON earns four awards Established in 1975, HORIZON itself is now a 40-year old! Not resting on its laurels, in June 2015 it was recognized by the Catholic Press Association with these four honors: First place—Best essay Second Place—Best in-depth analysis “Vocation promotion in contemporary culture” by Brother Sean Sammon, F.M.S. First place—Best regular column, spiritual life “Feed Your Spirit” columns by Father Joseph Nassal, C.P.P.S.; Andrew O’Connell; Father Mark E. Thibodeaux, S.J. Honorable mention—Best review “Message to engage online is spot on” by Father Larry Rice, C.S.P.

Carol Schuck Scheiber, editor, cscheiber@nrvc.net

Congratulations to these writers, and thank you to all who contribute to keeping HORIZON smart, relevant, and current.

—Carol Schuck Scheiber, editor Summer 2015 | HORIZON | 1

Visit NRVC.net for details on subscriptions, advertising, archives and more.

HORIZON Journal of the National Religious Vocation Conference NRVC Executive Director Brother Paul Bednarczyk, C.S.C. HORIZON Editor Carol Schuck Scheiber

SUBSCRIPTIONS Additional subscriptions are $40 each for NRVC members; $95 each for non-members. Single copies are $25 each.

Subscribe online at www.nrvc.net/signup_horizon. Please direct subscription inquiries to Marge Argyelan at the NRVC offices at 773-363-5454 or margyelan@nrvc.net.

POSTMASTER Send address changes to HORIZON, 5401 S. Cornell Ave., Suite 207, Chicago, IL 60615-5698. Periodicals postage paid at Chicago, IL and Toledo, OH, ISSN 1042-8461, Pub. no.

744-850.

Proofreaders Sister Mary Ann Hamer, O.S.F.; Virginia Piecuch Editorial Advisory Board Sister Susan Rose Francois, C.S.J.P.; Father Christopher Gibson, C.P.; Sister Virginia Herbers, A.S.C.J.; Sister Cathy Jones, R.A.; Father Adam MacDonald, S.V.D.; Andrew O’Connell; Sister Mary Rowell, C.S.J.; Brother Tom Wendorf, S.M. Page Designer Patrice J. Tuohy

REPRINTS, ARCHIVES, ELECTRONIC EDITIONS Permission is granted to distribute no more than 50 copies of HORIZON articles for noncommercial use. Please use the following credit line: Reprinted with permission from HORIZON, www.nrvc.net. For other types of reprints, please contact the editor at cscheiber@nrvc.net.

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Cover Art Wheat field with a lark, by Vincent Van Gogh HORIZON is published quarterly by the National Religious Vocation Conference, 5401 South Cornell Ave.nue, Suite 207, Chicago, IL 60615-5698.

EDITORIAL INQUIRIES & ADVERTISING All editorial inquiries, including article proposals, manuscript submissions, and requests for writer’s guidelines should be directed to the editor: Carol Schuck Scheiber, cscheiber@ nrvc.net. For advertising rates and deadlines, see www.nrvc. net or contact the editor.

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© 2015, National Religious Vocation Conference

HORIZON is an award-winning journal for vocation ministers and those who support a robust future for religious life. It is published quarterly by the National Religious Vocation Conference.

National Religious Vocation Conference Board for 2014-2015 Brother Paul Bednarczyk, C.S.C.

Executive Director

Sister Michele Vincent Fisher, C.S.F.N.

Region 3

Sister Priscilla Moreno, R.S.M.

Region 9

Sister Josita Colbert, S.N.D.deN.

Region 4

Brother Ronald Hingle, S.C. Region 5

Sister Anita Quigley, S.H.C.J. Region 3

Sister Gayle Lwanga Crumbley, R.G.S.

Region 4

Sister Maria Iannuccillo, S.S.N.D.

Region 1

Brother Tom Wendorf, S.M.

Region 9

Sister Anna Maria Espinosa, I.W.B.S. Region 10

Father Don Miller, O.F.M.

Region 6

Father Vince Wirtner, C.P.P.S. Region 6

2 | HORIZON | Summer 2015

Updates NRVC offers outstanding learning opportunities and retreat NRVC’s 2015 Fall Institute will take place at the Marillac Center in Leavenworth, Kansas October 13-25, 2015.

Learn more or register at nrvc.net. Offerings will include: Behavioral Assessment I

by Father Raymond P. Carey, Ph.D., October 13-15 Ethics in Vocation Ministry

by Father Raymond P. Carey, Ph.D., October 16-17 Orientation Program

by Brother Paul Bednarczyk, C.S.C. and Sister Deborah Borneman, SS.C.M., October 18-22 Vocation Ministry Within the Year of Consecrated Life: Trends, Issues, and Best Practices

by Sister Maria Cimperman, R.S.C.J., Dr. Ted Dunn, Brother Sean Sammon, F.M.S., October 23-25 The following retreat will take place at the Redemptorist Renewal Center in Tucson, Arizona: Advent Days of Renewal and Reflection

by Sister Addie Lorraine Walker, S.S.N.D., December 14-17. This will be a collaborative program with the Religious Formation Conference.

Today’s Catholic sisters: who they are, why we need them Join NRVC at one of four venues across the country to learn about the newest generation of Catholic sisters and why we need them now more than ever. Hear remarkable stories from these modern women who have answered the call, and learn how they perceive their mission.

These unique gatherings, hosted by NRVC during the Year of Consecrated Life and made possible by the GHR Foundation, will include young sisters along with the authors of New Generations of Catholic Sisters: The Challenge of Diversity, Dr. Mary Gautier, Sister Mary Johnson, S.N.D.deN., and Sister Pat Wittberg, S.C. A Q&A session and raffle will follow the main presentation. Refreshments will be served. Vocation ministers and their friends and colleagues are encouraged to attend one of the following sessions: September 12, 2015, 9 a.m.-noon University of the Incarnate Word, San Antonio, TX September 20, 2015, 1-4 p.m.

Dominican University, River Forest, IL October 10, 2015, 1-4 p.m. Mass to follow Immaculata University, Immaculata, PA

As the morning sun streams in, participants in a past Fall Institute show their enthusiasm for the day ahead.

Updates

January 23, 2016, 9 a.m.-noon Mount Saint Mary’s University, Los Angeles, CA Summer 2015 | HORIZON | 3

In hair nets and the zany hats characteristic of NCYC, two NRVC vocation volunteers help at a food area during the 2013 conference.

Registration now open for NCYC, largest Catholic youth event in the U.S. Vocation ministers are encouraged to take part in the National Catholic Youth Conference (NCYC), a large, biennial youth gathering to take place November 19-21, 2015 in Indianapolis. Sponsored by the National Federation for Catholic Youth Ministry, the gathering brings together approximately 25,000 youth, youth ministers, parents, and chaperones.

Vocation ministers can take part in one of two ways: by hosting a traditional exhibit booth to promote their religious congregation or by being part of a registered vocation team. Vocation teams of up to six will help at the conference in assigned areas of service, crafts, prayer, and interactive activities. New this year will be the opportunity for NRVC members to teach and pray in the chapel next to the “Inspiration Nook,” using the spiritual traditions of their institutes.

All adults participating in NCYC will have to verify current “Safe Environment” training and a background check by registering with the Archdiocese of Indianapolis by October 9. (Verification takes place after registration.)

For further details see nrvc.net (under “Programs/ Events” then “NCYC/NFCYM”), ncyc.info, or contact Sister Deborah Borneman, SS.C.M., director of member relations and services for NRVC: debbiesscm@nrvc.net.

Vocation café to be part of 2016 World Youth Day With research showing that World Youth Day has been instrumental in the vocation decisions of many young 4 | HORIZON | Summer 2015

people, NRVC and partner church organizations continue to lay plans for a strong vocation element at the 2016 World Youth Day. NRVC and VISION Vocation Network are working in collaboration with the Knights of Columbus, Salt + Light TV, Holy Cross Family Ministries, and the Sisters of Life to host the English-speaking pilgrim pavilion.

Similar to what was done in Rio de Janeiro in 2014, NRVC and VISION will sponsor a “vocation café” for pilgrims to meet informally with individual religious priests, sisters, and brothers. They also hope to help provide vocation-related programming within the main arena of the English-speaking pavilion.

The dates of the pavilion are Tuesday, July 26, through Friday, July 29, 2016. NRVC members (or other religious from NRVC member congregations) are encouraged to take part in the café. Although there is no fee to participate, all volunteers must provide for their own transportation and lodging. Volunteers in the café must register as World Youth Day pilgrims and sign up with the NRVC to participate in the vocation café. NRVC will provide more information on sign-up in the coming months.

For more information about the NRVC’s involvement in World Youth Day, visit nrvc.net. To register as a pilgrim for World Youth Day, go to krakow2016.com/en.

Day of Prayer with Religious takes place September 13 As part of the Year of Consecrated Life, the U.S. Conference of Catholic Bishops, along with all the men’s and women’s leadership conferences for religious, have designated September 13, 2015 as a collaborative “Day of Prayer with Religious.” Events will include vespers, rosary, or holy hours in convents, monasteries, religious houses, and churches.

NRVC encourages its members to plan vocation events in their communities for this special day, intended to allow those in consecrated life to share their spiritual gifts with laity. Prayers, intentions, prayer cards, a video on consecrated life, and other resources are available gratis at nrvc.net. n Updates

Year of Consecrated Life Photo: Society of the Holy Child Jesus

Religious who attended the International Formators Congress in Rome in April 2015 greet Pope Francis. He delivered a short address to the firstever gathering, held in conjunction with the Year of Consecrated Life.

A word of encouragement Back when he was simply Father Jorge Bergoglio, S.J., Pope Francis had an assignment close to vocation ministry: he was novice master for the Jesuit community in Argentina. Though that assignment was decades ago, the fact is that Pope Francis has first-hand experience working with young people who are discerning religious life. Thus, it seems natural that he took the opportunity to personally speak to the 1,000-plus participants in the first-ever International Congress of Formators in Rome on April 11, 2015. Following are his remarks to the International Congress of Formators as reported by Zenit.

I

WISHED TO HAVE THIS MEETING with you, because of what you are and represent as educators and formators, and because behind each one of you I perceive our young people, protagonists of a present lived with passion, and promoters of a future animated by hope—young people who, driven by love of God, seek in the church the paths to assume it Year of Consecrated Life

in their own life. I feel them present here and affectionately address my thoughts to them.

Seeing you so numerous one wouldn’t say that there is a vocational crisis! However, in reality there is an undoubted quantitative diminution, and this renders even more urgent the task of formation, a formation that truly molds the heart of young people to the heart of Jesus, until we have his same sentiments (Cf. Philippians 2:5; Consecrated Life, 65). I am also convinced that there isn’t a vocational crisis where there are consecrated persons capable of transmitting, with their own witness, the beauty of consecration. And the testimony is fruitful. If there is no witness, if there is no coherence, there will be no vocations. And you are called to this witness. This is your ministry, your mission. You are not just “teachers”; you are above all witnesses of the following of Christ in your own charism.

And this can be done if every day one rediscovers with joy that one is a disciple of Jesus. From here also Summer 2015 | HORIZON | 5

Participants in the International Formators Congress listen to translations of a talk as they take notes. Photo courtesy of ofm.org.

stems the need to always take care of your own personal formation, beginning with a strong friendship with the only Teacher. In these days of the Resurrection, the word that resounded often for me in prayer was “Galilee,” “where everything Consecrated life . . . is began,” Peter says in one of the most precious his first discourse—the treasures of the church, things that happened at rooted in the baptismal Jerusalem but which began in Galilee. Our life vocation. And, therefore, also began in a “Galilee”: it’s good to be a formator, every one of us has had because it is a privilege to an experience of Galilee, participate in the work of of the encounter with the Father who forms the the Lord, that encounter heart of the Son in those that one doesn’t forget, whom the Spirit has called. but that so many times becomes covered with things, with work, anxieties and also sins and worldliness. To give witness it is necessary to go often on pilgrimage to Galilee itself, to take up the memory of that encounter, that astonishment, and to start again from there.

However, if one does not follow this path of the memory there is the danger of remaining there where one is, and there is also the danger of not knowing why one finds oneself there. This is a discipline of men and 6 | HORIZON | Summer 2015

women who wish to give witness—to go back to Galilee itself, where they encountered the Lord, back to that first astonishment.

Privilege to form others for mission Consecrated life is beautiful; it is one of the most precious treasures of the church, rooted in the baptismal vocation. And, therefore, it’s good to be a formator, because it is a privilege to participate in the work of the Father who forms the heart of the Son in those whom the Spirit has called. Sometimes this service can be felt as a weight, as if it took us away from something more important. However, this is a deceit; it is a temptation.

The mission is important, but to form to the mission is just as important, to form to the passion of the proclamation, to form to that passion of going everywhere, to every periphery, to tell everyone of the love of Jesus Christ, especially those far away, to tell it to the little ones and to the poor, and to let oneself also be evangelized by them. All this requires a solid base, a Christian structure of the personality that today families themselves rarely know how to give. And this increases your responsibility.

One of the qualities of the formator is that of having a great heart for young people, to form big hearts in them, capable of receiving all, hearts rich in mercy, full of tenderness. You are not only friends and companions Year of Consecrated Life

them the Lord who speaks to us today. of the consecrated life of those who are And how much good it does young peoentrusted to you, but true fathers, true God has a virtue—if ple, to send them to them, to approach mothers, capable of asking and of giving one can speak of God’s these elderly wise consecrated men and them the most: to generate a life, to give virtue—a quality, of which women: how much good it does! Bebirth to a religious life. And this is possithere is not much talk: it cause young people have the instinct to ble only through love, the love of fathers is patience. You must also discover authenticity: this does good. and mothers.

The initial formation, this disAnd it’s not true that young people learn this. . . . Patience cernment, is the first step of a process of today are mediocre and not generous; is one of the virtues of destined to last the whole of life. Thus however, they are in need of experiencformators. a youth is formed with humble and ing that “it is more blessed to give than to intelligent freedom to allow himself to receive!” (Acts 20:35), that there is great be educated by God the Father every day of his life, in freedom in an obedient life, great fruitfulness in a virgin every age, in the mission as in fraternity, in action as in heart, great richness in not possessing anything. Hence contemplation. the need to be lovingly attentive to the path of each Thank you, dear men and women formators, for one and evangelically demanding in every phase of the your humble and discreet service, for the time given to formative path, to begin with vocational discernment, listening—the apostolate “of the ear,” to listen—for the so that the eventual crisis of quantity won’t determine time dedicated to the accompaniment and the care of a much greater crisis of quality. And this is the danger. each one of your young people. God has a virtue—if Vocational discernment is important: all men and all one can speak of God’s virtue—a quality, of which there women who know the human personality—be they is not much talk: it is patience. He has patience. God psychologists, spiritual fathers, spiritual mothers—tell knows how to wait. You must also learn this, this attitude us that young people who unconsciously feel they have of patience, which so often is somewhat of a martyrdom. something unbalanced or some problem of balance or Patience is one of the virtues of formators. deviation, unconsciously seek strong structures to protect them, to be protected. And discernment is there: to be able to say no. But not to throw them out: no, no.

To accompany I will accompany you, go, go, go .... And just as the enIn this mission neither time nor energy must be spared. trance into [a religious community] is accompanied, so And it’s not necessary to get discouraged when the realso is the going out accompanied, so that he or she finds sults don’t correspond to the expectations. It is painful the way in life, with the necessary help. Not with that dewhen a boy, or a girl comes after three or four years and fense that is bread for today and hunger for tomorrow. says: “Oh, I don’t hear it; I have found another love that is not against God, but I can’t, I’m going.” This is hard, but The crisis of quality it’s also your martyrdom.

And the unsuccessful, these unsuccessful ones from I don’t know if it’s written, but it now comes to me to say: the point of view of the formator, can favor the path of look at the qualities of many, many consecrated persons. continuous formation of the formator. And if at times Yesterday at lunch there was a little group of priests that you might have the sensation that your work is not sufwas celebrating the 60th anniversary of priestly ordinaficiently appreciated, know that Jesus follows you with tion: that wisdom of the elderly. Some are a bit ... but the love, and the whole Church is grateful to you. And almajority of elderly have wisdom! ways, in this beauty of consecrated life, some say that The sisters who every day get up to work, the sisters consecrated life is paradise on earth. No. If anything, it’s of hospitals, who are “doctors in humanity”: how much purgatory! However go ahead with joy, go ahead with joy. we must learn from this consecration of years and years!

I wish you to live with joy in gratitude for this minis... And then they die. And the missionary Sisters, the try, with the certainty that there is nothing more beauticonsecrated missionaries, that go there and die there.... ful in life than to belong forever and with all one’s heart Look at the elderly! And don’t just look at them: go out to God, and to give one’s life for the service of brothers. to find them, because the fourth commandments counts I ask you, please, to pray for me, so that God will also in religious life, with our elderly. For a religious give me a bit of that virtue that He has: patience. n institution they are also a “Galilee,” because we find in Year of Consecrated Life

Summer 2015 | HORIZON | 7

This Benedictine community of women has benefited from its openness to candidates over age 40. Learn how and why it has worked.

Sister Terri Hoffman, O.S.B. plays the harp for Mass and Liturgy of the Hours as well as to minister to the dying and those in nursing homes. She entered the monastery at age 59.

Sister Adrienne Kaufmann, O.S.B. Sister Adrienne Kaufmann, O.S.B. is a sister of Mother of God Monastery in Watertown, South Dakota. She has been vocation director for 10 years. She chairs her community’s vocation committee of 14 sisters. Sister Adrienne just completed her fourth year as co-chair of NRVC Region 8, which encompasses Minnesota, North Dakota, and South Dakota. She holds a doctorate in conflict analysis and resolution, earned in 1999 from George Mason University, Fairfax, Virginia.

8 | HORIZON | Summer 2015

How my community has welcomed midlife vocations

M

OTHER OF GOD MONASTERY is a community of 52 Benedictine women ranging in age from 40-94. We have one sister in her in her 40s who made final vows three years ago. We have several sisters in their 50s, a number in their 60s; most of us (including myself) are in their 70s and 80s, and we have a few sisters in their 90s. This sounds familiar. Most communities I know have a profile that looks a lot like this.

Where we differ from many communities is our willingness to welcome into community women in their 40s and 50s who believe God is calling them to religious life. In my 10 years as vocation director, after a rigorous application process, our admissions committee has invited 13 mature-age women (that is, women over age 40) to enter our community. Discerning with them, supporting their entry into community, and walking with them as sisters has been a blessing for them and for us. I’ll explore later what has happened with each of them, but first I want to emphasize that women have spotted “a treasure hidden in our field and Kaufmann | Midlife Vocations

are willing to sell all to buy this field.” In addition these women in their 40s and 50s may provide a “bridge generation” that could possibly help make us a viable option for women in their 20s and 30s.

Why are mature-age women attracted to religious life? Certainly they seek a deeper relationship with God. They long to experience community life with other women who seek God. The desire for a deepened living faith compels them. Many had thought about religious life in their earlier years, and even felt a call; but life’s circumstances led elsewhere. They are still listening to a patient God, who is drawing them toward religious life.

Perhaps God was even preparing them for religious life by leading them through their previous life experiences.

They speak, sometimes, of “God writing straight with crooked lines.” Often they enter because they long for meaningful ministry and a simpler, more focused lifestyle. A Benedictine lifestyle, which stresses a balanced life of prayer, work, study, and sacred leisure, within community, seems especially attractive to this age group.

Structures and formation practices that aid midlife vocations How does a vocation or formation team tend the growth and development of these seeds, so that they become mature plants ripe for harvest?

What is our community’s experience in working with mature-age women? It is a joy to work with women whose spiritual life is well-advanced and grounded in a God who is Love. The journey into Benedictine life is a journey into a liturgically-based, Scripture-saturated spirituality. The Rule of St. Benedict is Benedict’s synthesis of how to live a Bible-based life of prayer, study, service, and community.

Mature-age women are ready for formation in Benedictine spirituality. Their psychological, social, and professional identities are well-established. The task of formation, therefore, is to plunge deeply into Benedictine spirituality and community and thereby discern whether Benedictine life, and in particular the soil of our community, can bring out the best of who God created them to be. At any age of entry, this is the discernment question; but it is differently nuanced for those whose psychological, social, and professional identity has been previously formed over 40 or 50 years of life.

What do they do with their assets? How do they leave their professions? If God is calling women to community, they feel a call to uproot. Most sell their homes and bank their assets. If they are renters, we require that Kaufmann | Midlife Vocations

they have sufficient savings so that they are as free to leave the community as they are to enter.

Discernment of their call requires freedom; therefore if they have nothing saved, and are living paycheck to paycheck, or have debts (other than possibly educational debt) they are not eligible to discern with us.

Those who have taken early retirement deposit into their own accounts any monthly payments or pensions they receive during initial formation. This additional money will assist them to restart their lives should they leave community before the time of final vows. They are not free to spend these accounts down without explicit permission of our prioress. After final vows any monthly payments, Social Security, etc. come to the community.

How have mature-age women coming into community changed the formation process? We have become more conscious of treating women in formation, not as the adolescents of the community, but as the mature adults they are! Younger women also need to be treated as adults; so the mature-age women’s presence in community helps us nurture the growth of younger women also. I think our vocation/formation team and the entire community have grown in a number of ways through the lived experience of welcoming and forming mature-age Benedictine women: We have always had a handbook that gives direction to our daily lives. A household of 30-35 women needs more structure than a small group. The handbook spells out many procedures, such as: • requesting a car and returning it filled, with the gas receipt; • knowing who coordinates decisions about moving furniture, plants, and house decorations from one place to another; • knowing procedures for recycling; • understanding how to make requests for maintenance and repairs.

This level of organization, can seem especially tedious to women who have lived independently for many years. The handbook needs to be presented, not as rules for rules’ sake; but as guidelines based on principles of human behavior conducive to living a healthy monastic life, principles such as: • Preserving an atmosphere of reflective peace, one that is respectful of each individual search for God; Summer 2015 | HORIZON | 9

that has enriched our community beyond anything words can express. Less than a year after her first profession she was appointed administrator of our indepen• Empowering each one to become meaningdent-senior apartments and assisted-living facility. She fully engaged with life, and also wholesomely took on this ministry at a low-point in its history, and disengaged for times of creative restoration of has brought it back to full strength. Her gifts to this combody, mind, heart, and spirit; munity are immeasurable.

Sister Denise is another mature-age entrant, current• Realizing that each sister, including oneself, is ly in temporary profession. She has brought a Benedican incomplete reflection of God’s image; we are tine teaching presence back to a school all both shadow and Spirit; gift and which, until three years ago, had always task. We expect to be in a dynamic of had a Benedictine teacher on the faculty. forgiving and being forgiven; As the years have Sister Denise, as a teacher and former • Viewing one another through the passed, the new life school principal, gave our community an lens of love, seeing first the blessing opportunity to re-build a relationship of mature-age women each is to the other; then dealing mission and ministry that we have had have brought to our compassionately with each one’s from the day of this school’s founding. community speaks for weaknesses of body and character; Two of our mature-age entrants, itself.

Sister Terri and Sister Nancy, have also • Remembering that 50 or more recently completed a two-year course adult women who seek God together in spiritual direction; therefore, we have in community do so only through added their skills to the ministry capabilities of our Spirithe grace of God whose loving presence is the tuality Center. foundation of our life together.

• Accepting responsibility for one’s role in the quality of our community’s life and mission;

Since we accept mature-age candidates, we are more careful to assess each new member’s prior learning, and we adapt the formation curriculum to each one’s educational needs in the areas of scripture, Christology, church, documents of Vatican II, and the social encyclicals.

Mature-age women have a deep desire to use their well-developed life skills in service. It is good for them to take on leadership roles that match and stretch their skills and passions. For example, because she had years of experience in directing parish liturgies, and is also a gifted musician, our Sister Terri became assistant liturgy director and choir director as a postulant. She was appointed full-time liturgy director when she made first profession. This was good for her and very good for the community.

What was required of the community for this to happen? A willingness of the well-established former liturgy director to move over and make space for a newcomer, and the community’s willingness to accept direction from a new member!

Another of our mature-age new members, Sister Nancy, is an excellent nurse, as well as an experienced hospice administrator. As a novice she became our community nurse. The tenderness and skills of her ministry to the sick and to our dying sisters has been a blessing 10 | HORIZON | Summer 2015

Preparing the soil for older vocations Clearly our members who came to us in midlife have had the opportunity to blossom at a personal level and have contributed much to our community. At the same time our community had to make an effort to nurture these new relationships. How has our total community worked to increase the nutrients in our soil?

Before we accepted women who are mothers and grandmothers into community we had a conversation with the sisters in our home community (about 35 of us).

We talked about the feelings we would have when we realized these new women have had the blessing of motherhood and grandmother-hood. Would we resent that?

Would resentment come out sideways? Would we be jealous because they “have their cake, and have eaten it too?”

The general feeling of the community was that we are grateful that we were called to religious life at a much younger age and have had many years of rich community life. We also agreed that we could acknowledge the pain of never having given physical birth without carrying resentment toward women entering the community as mothers. We expressed a desire to receive mature-age members warmly, enjoy their children and grandchildren when they come to visit, and experience the blessing of their new call to our community. Talking Kaufmann | Midlife Vocations

Novice Barb sprinkles sand from her hometown into a planter as part of a ritual for welcoming new members. Her daughters and grandchild also attended the event.

this issue through gave us all a broader perspective on the issue, and brought us to a place of pretty strong harmony. That does not mean everyone in the community wholeheartedly embraced the idea of mature-age women joining us; but it did provide an opportunity for the consensus of the group to emerge. As the years have passed, the new life mature-age women have brought to our community speaks for itself. Even those who were here only for a year or two, then chose to leave, yes, even these women brought us life, hope, and energy.

Our newest mature-age entrant, postulant Barbara, drove her car from Florida to South Dakota. One day later her two daughters and little granddaughter flew in from Florida and Louisiana to help their Mom/ Grandma unpack the car and move into her new home.

They brought with them some fresh soil from their back yards, and Barbara brought some sand from the Florida Panhandle. We had a ritual of mixing the soil of their lives with ours and planting new seeds of vocation in this mixed soil.

One other much-younger postulant, who arrived the same day, also had 12 members of her family here for dinner and this ritual. They also brought soil from their North Dakota family home, and from the backyards of her two siblings and their families living in South Dakota. During this ritual, each sister of the monastery, a lay employee, two new postulants, and 15 of their family members, all added their own soil to the new mix. Then Kaufmann | Midlife Vocations

we planted new seeds, symbols of their new vocations, in this mixed soil. And, of course, eight little kids delighted us as they each squirted water on the planter full of new seeds—the water a symbol, of course, of the waters of Baptism, the source of our spiritual growth. This ritual had power beyond words to help both the new postulants and their families understand that all of us, community and family alike, have a part to play in nurturing Barbara and Alicia’s new vocations. In addition now their families feel at home here too. That matters! It matters for all new members, whatever their age, but, I believe, it is crucial that we make special efforts to help children and grandchildren of new members understand that they are always welcome in their Mom or Grandma’s new home. Little children’s interpretations are precious.

Sister Nancy’s little grandchildren were awed when they saw that their Grandma had a church inside her new house—and they thought their Grandma Nancy was very generous to let all of us live in her house with her!

Our community soil, of course, has some thorny patches. A conversation we should have had before admitting mature-age women has to do with our retirement fund. There is some feeling, expressed by a few sisters now and then, that newer, mature-age members will be drawing from our retirement fund without having contributed a lifetime of service to the community.

We should have talked this through, because remarks have been made that indicate some sense of dis-ease Summer 2015 | HORIZON | 11

with that reality. We may still need to deal with this in a community conversation to dispel the uneasiness these attitudes create among both new and seasoned members of the community. It is a more difficult issue to discuss openly because of confidentiality issues around financial details regarding individual candidates. I believe it is an area where our vocation/formation team needs to be more pro-active in periodically restating the guidelines we use in determining what happens to pensions, retirement funds, and Social Security. Furthermore all the sisters need to understand that the guidelines we follow are based on canon law and the guidelines established by the Resource Center for Religious Institutes.

The right seeds for our soil Our experience with 13 women whom we have invited to community is admittedly a small sample from which to draw great generalizations; therefore I write strictly from this experience, not from any analysis of the experience of others. That being said, in our experience, mature-age women seem to adjust to community life more easily if they have been married and have children. Women who have raised children alone; worked full-time to make ends meet; and have juggled jobs, children, and household management, In our experience, have developed patterns mature-age women seem of behavior rooted in to adjust to community sacrificing themselves for others. life more easily if they Women who have have been married and matured in their relationhave children. They ship with God recognize have developed patterns God’s role in bringing of behavior rooted in them through the painful sacrificing for others. experiences of divorce, job losses, problems their children have faced, and the many and varied crises they have lived through.

These women have become strong women of faith. They are used to accommodating their schedules to meet others’ needs. They know how to change plans on the spur of the moment. They can adjust—it’s a well-developed habit. They have lived in community the greater part of their lives. They have learned to work through difficult moments with a God who pours out inspiration, support, and steadfast love along life’s journey.

In the 10 years since I have been vocation director we accepted into community seven formerly married 12 | HORIZON | Summer 2015

women with children and grandchildren. Two have left (one as a postulant, one as a novice). Five are community members (one has made final vows, one is preparing for final vows, one is in temporary profession, one is a novice, and one is a postulant). We have assisted them to stay in community by making accommodation to ensure that they have time to be with their children and grandchildren. We know that when God calls them to religious life, God is not asking them to abandon their commitment as loving mothers and grandmothers. God is calling them to juggle two life-commitment calls. Those who have stayed with us are good jugglers! They’ve had years of practice.

By contrast, the mature-age women who have the hardest time adjusting are the women who have always been single and who have lived alone for the greatest part of their adult lives. During the same nine years we accepted into community six mature-age single women.

None are currently community members. One decided at the last minute not to enter. One stayed two months and decided she could not become a postulant. One left during her postulancy. Two left during their novitiates.

We asked one to leave because she could not sustain sufficient health to contribute full-time to the mission of our monastery.

We are still open, though, to giving all mature-age single women an opportunity to test their call. After all, the postulancy and the novitiate are times for discernment; and even though they may not enter or stay, they have learned and grown through their times of discernment with us, and, the community has also grown.

Good health, good screening are crucial Health issues: Those who enter in their 40s and 50s need to be in very good health when they enter. This is true of younger women also, but it is especially true of those of mature-age; because we want to reasonably expect that, barring totally unforeseen circumstances, they will be able to contribute actively to the mission of our Monastery at least until age 75. The biggest issue is obesity. We have required some to lose weight before they entered; and we have been pretty strong about this because those in their 40s and 50s who are obese really increase their risk of a shorter life span. In addition they are at greater risk for joint replacements, heart disease, and a host of other physical issues related to obesity.

Some seeds will not grow in our soil, nor will they enrich the soil by their presence. There are literally hundreds who are trying to call themselves to community.

Kaufmann | Midlife Vocations

lenient entrance requirements and to suggest to them They are lonely, living with mental and physical disabilithat God is probably not calling them to religious life. ties, and are unable, and occasionally unwilling, to hold I am also pretty clear that they need a regular spiritual down a full-time job. They are religious and desire a redirector to assist them in sorting out the difference belationship with God; they desire a life of companionship tween a call that comes from God, and and security; but they are incapable of a call that originates from a need inside fully entering into an interdependent themselves. relationship.

When they have psychological isWhat do we do about this? We I encourage communities sues and wounds, I suggest they see a must screen carefully. We do behavto be open to what God is counselor and deal with these issues, so ioral assessment, psychological assessdoing among mature-age that they are able to hear and respond to ment, a thorough health assessment, women, because God is God’s call with wholeness and clarity. and written references with all applicalling them to religious We never let a woman open an apcants. We are looking for women who life. plication process until she has spent a are healthy, God-seeking, and motiweek or more at the monastery. This one vated by a sense of God’s call. With week minimum includes a structured mature-age women we are especially careful about four areas: five-day discernment retreat to give a woman maximum opportunity to pray, eat, recreate, and communicate in 1) What is their relationship with their children? small groups with the community. Our discernment Are their children healthy and able to live inderetreats also have five two-hour reflection sessions with pendent lives? Do they desire to stay in relationthe four-person vocation/formation team. We can assess ship with their children and grandchildren? their spiritual strengths and weaknesses. The retreat in2) What is the status of their parents? Are they cludes three one-on-one spiritual direction sessions, with apt to be called away to care for aged and disone of the three spiritual directors on the vocation team. abled parents within a few years of their entry?

Our vocation/formation team meets weekly. As vocation director, therefore, I have a team that assists me 3) Have they matured spiritually and psychoconstantly in assessing and advising. I spend a lot of time logically, as well as chronologically? on the telephone because the spontaneity of these con4) Have they had a history that indicates ability versations gives me the best assessment of the woman to negotiate life’s challenges successfully? who is discerning.

I pray daily for the gifts of the Holy Spirit, and I rely We let anyone on disability know clearly that our greatly on the Spirit of Jesus to never leave me alone. I rule is that they must be off disability and working fulltry to be aware that I am deeply loved, and so is every time a minimum of two years before we will discern woman with whom I work. I do my best; then I try to with them. We explain that the demands of religious life turn my mistakes into lessons and work hard not to take are 24/7, and, the reality is, our life in community can personally the wounds and frustrations that sometimes be more demanding than a full-time job. (Lots of them get vented in my direction. I want to leave every woman imagine themselves praying before the Blessed Sacrawith a word of hope and a useful next step. Most often ment many hours a day, but they have very little concept the discerning woman expresses gratitude, even when I of the cooperative energy it takes to build a vibrant comhave given her a word she did not want to hear. munity of women, whether at the monastery or out on I encourage other communities to be open to what mission. Some women are even shocked to learn that God is doing among mature-age women because God religious communities are financially self-supporting.) is calling them to religious life. Mature-age women are I explain that, because of diminishing numbers in a treasure. I reflect sometimes on what our community religious life, they have to be capable of taking on some would be like without our women of mature age, who type of leadership role in the future. all entered in their 50s. We would be here. We would be I give inquirers who are not realistic candidates alive and joyful; we would be gathering daily to pray for clear, honest reasons why I believe they are not called the church and for the world; we would be faithful to to religious life. My purpose is to discourage them from God’s love for us. But we would be so much poorer—and continuing to shop for another community with more we would not even know what we were missing! n Kaufmann | Midlife Vocations

Summer 2015 | HORIZON | 13

Alexian Brother Dan McCormick, C.F.A. (left) entered the community late in life. Now serving as provincial, he takes part in a final vows ceremony in Davao City Bajada in the Philippines.

Welcoming new members over age 40 comes with complications. An understanding of canon law helps keep the process fair for both the community and the new member.

Canon law and older vocations

Sister Amy Hereford, C.S.J. Sister Amy Hereford, C.S.J. has been in religious life for more than 30 years. A civil and canon lawyer, she serves as a consultant to religious communities. Her website, ahereford. org, contains further information about canon law as it applies to religious communities. Sister Amy is the author of the award-winning book Religious Life at the Crossroads: A School for Mystics and Prophets (Orbis, 2014),

14 | HORIZON | Summer 2015

M

ANY LEGAL ISSUES ARISE when older women and men seek membership in religious communities in the 21st century. Inquirers are a diverse group: They come from many age cohorts, with a rich diversity of life experience and professional credentials. They have varied assets, from bank accounts to portfolios to real estate. They have assorted liabilities, from education loans to credit card debt to pending litigation.

They come from across the globe and speak a multitude of languages.

They may be healthy or handicapped or may be living with diseases unknown a century ago. These factors highlight both the rich diversity and the challenge of working with today’s inquirers.

What does canon law say about issues common among older candidates entering religious life? Canon law speaks of requirements for admission, and particularly admission into novitiate. Those doing vocation ministry are often called to work through these concerns with inquirers.

A familiarity with the issues, requirements, and options brings clarity that can assist in the mutual discernment of vocation. This article will address issues such as how to handle candidates leaving jobs that may have taken a long time to acquire, what to do about their assets, house, car, household goods, pensions, and valuables before they take final vows, and how to handle relationships with adult children.

Hereford | Canon Law

In speaking of older candidates, I realize that one older candidate may be 40 and another older candidate may be 60. The 40-year-old will have issues of career and property, while the 60-year-old may have additional issues of health, family ties, and retirement. I will try to encompass most of these issues, realizing that each candidate and each community is unique. I will articulate principles, but I caution vocation directors that application of these principles may vary.

Several canons set out the canonical issues associated with vocation ministry and working with candidates for membership. The canons for religious institutes, secular institutes and societies of apostolic life differ somewhat, but the principles are generally the same. (I will use the term community as a collective term to indicate all three forms of religious life.) In each case the constitutions can add requirements and give further guidance in vocational discernment and work with candidates.

Requirements for all Canon 597 sets out the basic requirements for candidates for all religious communities. §1. Any Catholic endowed with a right intention who has the qualities required by universal and proper law and who is not prevented by any impediment can be admitted into an institute of consecrated life. §2. No one can be admitted without suitable preparation.

An older candidate must be Catholic, and in some cases may be a convert to Catholicism. The traditional guideline requires that a convert be a Catholic for three years before entering a religious community; this is no longer required in universal law (law applying broadly to all Latin Catholics), but it may be a requirement in proper law (law applying to a limited number of people, such as community constitutions).

Ascertaining right intention is an important part of working with inquirers and candidates. Particular to older candidates is the need to distinguish between the desire for religious life and the person’s need for financial, social, and emotional security in later life.

The qualities required by universal and proper law, and the possible impediments are found in other canons (and will be discussed in the second half of this article), but this canon highlights that there may be additional requirements in a community’s constitutions, statutes, and policies that are important to keep in mind.

Lastly admission to an institute requires some preparation, which should be specified in the community’s Hereford | Canon Law

own documents and should be adapted for older candidates, depending on their background and experience.

Examples might include preparation in theology, spirituality, and the community’s charism; professional or ministerial preparation; experience in living in community and celebrating liturgy; and even language study.

Religious institutes The next series of canons applies only to religious institutes. Canon 642 states: With vigilant care, superiors are only to admit those who, besides the required age, have the health, suitable character, and sufficient qualities of maturity to embrace the proper life of the institute. This health, character, and maturity are to be verified even by using experts, if necessary, without prejudice to the prescript of canon 220.

Each of these requirements must be evaluated, with a view to living the life of the institute. Older candidates will certainly have attained a required minimum age, however, they may exceed the maximum age specified in proper law. If so, dispensations may be available and sometimes are routinely given to a certain age. For example, the upper age limit may be 50 years, but candidates may be considered until 55, or may be considered on a case-by-case basis with no upper limit.

Older candidates are more likely to have medical

CASE STUDIES: HEALTH One candidate sustained an injury 10 years ago in an auto accident and requires ongoing treatment, which is provided for by an insurance settlement. The community agreed to allow the candidate to move forward with the discernment, with the provision that the effect of this injury will be evaluated before the candidate enters novitiate and at subsequent stages, to ensure that it does not prohibit the candidate from engaging in the life of the institute.

Another candidate has been living with AIDS for 10 years and requires ongoing treatment at substantial expense, and is otherwise in fair health. The candidate reports acquiring it in the course of a sexual relationship that lasted for two years. The candidate has been celibate since being diagnosed and has grown in spirituality over the years. Though several institutes would not consider the candidate, the current vocation director would like the institute leadership to consider the candidate.

Summer 2015 | HORIZON | 15

Independence to interdependence CASE STUDIES: PROFESSIONAL CREDENTIALS Candidate A will maintain a law license by attending 30 hours of continuing education every two years and paying for license renewal, for a total of $2,000 each year. The candidate will purchase insurance coverage for closing his practice prior to entrance into novitiate and provide for custody of professional records and documents. The candidate will change to inactive status upon entering novitiate; the community will pay the required $200 inactive renewal fee each year; and no continuing education will be required. On first vows the candidate will change to retired status with no further payment unless the candidate reactivates the license.

Candidate B will maintain academic status by continuing to teach and publish academic articles in the field of spirituality until novitiate. This will occur while engaging in the institute’s live-in pre-novitiate program. Leadership, the formation directors, and Candidate B plan for a one-year novitiate that will coincide with an academic sabbatical. They also foresee that the candidate will return to teaching following first vows.

While this has been discussed, discerned, and communicated, all agree that the plan will be evaluated at least annually and when the candidate requests a step in formation.

issues that must be evaluated. They must be healthy enough to engage in the life and ministry of the institute.

If a medical condition exists, the discernment will include questions about the prognosis, potential expenses, and funding sources the candidate may have.

Older candidates have more life experience and maturity; they may have worked through various traumas of childhood. Their maturity should be consistent with their age. Older candidates should be engaged as adults, and should exhibit sufficient flexibility to be able to engage in the formation process and in the life of the institute.

A candidate who is a highly-respected professional or academic will nevertheless be a novice in the community; maturity and mutual respect can help make this a life-giving experience. Maturity is multi-faceted: physical, psychological, emotional, spiritual, academic, professional, linguistic, cultural.

Canon 220 declares the right of all the Christian faithful to a good reputation and privacy and the responsibility of each person not to harm these. Testing and screening are important tools in evaluating candidates, but confidentiality must be maintained by all who have access to the private information of candidates.

16 | HORIZON | Summer 2015

Older candidates will often have gained their “sufficient maturity” at least in part through their academic, professional, legal, and financial obligations, as well as through social, ministerial, and family obligations. Institutes that admit older candidates will consider carefully, along with the candidates themselves, these aspects of life and determine how to address them, while moving through inquiry, application, and formation. In each area discussed below, the inquirer and vocation director must consider how the individual can move from an independent life, to an interdependent life in the institute. This integration does not happen overnight. Discernment, discussion, planning, and communication can smooth the transition.

Credentialing To their credit, candidates may have academic and professional credentials and may have ongoing requirements to maintain them. Credentialing may be useful for potential ministry in the institute. If so, these requirements should be discussed, along with a plan for maintaining them during the years of formation. Clarity is important, so that the institute and the candidate understand the potential for ministry in the candidate’s prior field. The candidate and the institute, through its leadership and formation directors, should have some understanding of each others’ expectations in this regard. Since leadership and formators change, a written record of these understandings and expectations can be helpful. Institutes can rarely guarantee to return candidates to their former field of ministry.

Nevertheless, if candidates are expected to return to the field, then this should be made clear, with the understanding that things may change. This clarity can help the candidate’s discernment and formation journey.

Candidates may also leave the formation program before final vows; in this case it is important to maintain credentialing sufficient for the candidate to return to work. Before novitiate this is most important. Acceptance into novitiate indicates a mutual discernment in favor of the candidate’s membership in an institute or society, in which the candidate takes a step toward interdependence and further releases unneeded credentialing, or mutually discerns how to maintain needed licenses through novitiate. Temporary vows represent another step forward in mutual discernment and into interdependence.

Maintenance of credentials not needed for life in the institute would cease at final vows. Maintenance during the period of formation would depend on potential for use Hereford | Canon Law

in the institute, clarity of the vocational discernment, the cost of maintaining the credentials in terms of time and money, and the overall effect of this on the life and ministry of the member and the institute. Note, in addition to credentialing, some professions may have requirements regarding insurance and custody of records.

Career and ministry Older candidates will generally have a well established career or ministry. As with credentialing, a candidate’s potential for maintaining his or her prior career or ministry should be discussed prior to entrance. In a contemplative institute, career, and ministry are not part of the life of the community. Nevertheless, as much as possible, the candidate’s possibility to return to the career or ministry should be preserved, particularly in early stages of formation. It is important that candidates enter into the discernment and formation freely, and that they not sever all possibilities of a career before they are secure in their contemplative vocation.

The same consideration of freedom to return to one’s former life is important in active communities as well. However there is an additional consideration of the ability of the member to re-enter his or her career or to have sufficient positive work history to enable them to obtain work more in keeping with the institute’s mission.

Candidates in their 40s and 50s will have more difficulties re-entering the workforce after an absence. Some may be able to place their new members in community ministries, but many new members will have to apply for employment through the normal channels and may be hurt by several years out of the work-force. The need for some continuity in ministry and career should be balanced with the need to engage in the formation program, to facilitate the candidate’s re-entrance into employment and ministry after novitiate.

Family and social ties Older candidates have family and social ties that have grown and changed over their lives. These persons form the candidate’s network of support and may often include persons who have been significant in the spiritual growth and development of the candidate. A significant aspect of a candidate’s movement into a religious community will include making time and making space in their network for the new relationships that they will be developing in community. It can be equally problematic for a person to sever all his or her relationships as it is to try to maintain Hereford | Canon Law

Sister Marita Capili, S.P. became a candidate with the Sisters of Providence at age 43.

all their relationships and still find time and energy for forging new relationships within the community. This reality will ideally be the subject of conversation with the candidate and the vocation director, who can also begin to discuss strategies for maintaining a healthy balance between the new and the old, again, moving from independence to interdependence.

One particular area of concern is candidates who have children. Their parental obligation does not cease when they seek to enter a religious community. However, this obligation must be carried out in the context of religious life. The children must be independent adults and no longer reliant on their parent for economic support, particularly if the other parent is deceased. If the child is unable to be independent due to disability, it may not be possible for the parent to enter religious life.

It will also be important to ascertain the response of the children to the parent’s decision to pursue religious life. The candidate should discuss with them the effects of their decision to enter a religious community, particularly regarding the candidate’s availability for visits, for family celebrations, for support, etc. The support of the children for the parent’s vocation is a good sign. A candidate may eventually enter, despite an adult child’s objection, but this is likely to be an issue that will continue to arise as the candidate moves through formation. For this Summer 2015 | HORIZON | 17

with property and fiduciary obligations. From the perspective of moving from independence into interdependence, a candidate must evaluate his or her assets, liabilities, and fiduciary obligations and determine how to deal with each of these matters as he or she moves into formation period, which is a transitional period of discernment. Later he or she will need to decide how to resolve these matters when he or she is finally incorporated into the community. It can be helpful to draw up an inventory of legal and financial matters to help identify all the issues that need to be discussed. (See “Screening Instrument for Applicants,” available at nrvc.net; the instrument appears with the online version of this article.)

Some typical issues are as follows.

reason, if one or more children are opposed, it is wise to take some extra time for the candidate to work through the issues with them.

If the spouse is still living, the candidate and the vocation director will have to discuss the marriage as an impediment to religious life. A copy of the marriage certificate should be obtained, along with a copy of the declaration of nullity and the divorce decree. If these do not exist, it may be possible in some circumstances to obtain a dispensation from the marriage, solely for the purpose of entering religious life; the help of a canonist experienced in religious law will be necessary.

In some cases, the candidate may be the principal caregiver for an elderly parent or relative, or for a handicapped relative. If this is the case, the vocation director should ascertain the nature of the relationship and responsibility. It may be possible to make other provisions or to have another person become the primary care giver. If such persons are not available, it may not be possible to permit the candidate to enter into the community and its formation program.

Property and fiduciary obligations A major issue for many older candidates is how to deal 18 | HORIZON | Summer 2015

Home—A candidate’s home should be discussed; many arrangements are possible. Generally, new members should retain the home for a time, so they have a place to return to in the event they do not continue with the institute. They should have someone help manage the property, ideally have someone rent it, so that the rental income can pay for the mortgage and upkeep. Often the home is sold before novitiate. This process can take time, so some flexibility is important. Both the member and the community should be fair and realistic.

Investments—Candidates will choose someone to manage their investments, possibly a friend or family member who may continue to serve even after they make vows. Before first vows, there is no canonical bar to the member managing the investments, unless it is in proper law. Often candidates are encouraged to settle their investments before entrance to novitiate and name an administrator, who may also be their administrator after first vows. Candidates should also talk with an investment manager about their entrance into a religious community and consider what investment strategy would be most appropriate.

Retirement assets—It is important to discuss the existence and amount of retirement assets, as well as the expectations of the community and the candidate in this respect. Since these assets are built up during the working life of the candidate for use during retirement, many communities will request or require that retirement funds be directed to the community’s retirement fund which will also be used for the care of the candidate. The appropriate way of doing this will vary according to the type of asset, e.g. pension, IRA, etc. In institutes of complete renunciation, IRAs are renounced and withdrawn before perpetual or solemn profession, even if taxes and Hereford | Canon Law

New member legal and financial obligations Candidate name: Jane Doe (Sample only. Religious institutes vary arrangements depending on circumstances.)

Inquirer

Pre-novitiate

Novitiate

Temporary vows

Final vows

Home

Jane continues to own and manage

Jane continues to own and rents out the home.

Sell the home.

Investments

Jane continues to own and manage.

Jane continues to own and manage with a friend who will eventually receive a Power of Attorney

Jane owns, but a friend manages, under Jane’s direction

Power of Attorney cede administration

Same

Jane continues to own and manage.

Jane continues to own and manage

Jane continues to own and manage

Power of Attorney cede administration

Same

Use

Use

Use

Use

Use

Use

Sell or give

Furniture

Use

Store

Sell or give

Nonprofit board member

Continue

Continue

Resign or term ends

Power of attorney for parent

Continue

Continue

Resign

Education debt

Jane makes payments

Jane makes payments

Community makes payments

Tax liability

Jane makes payments

Jane makes payments

Jane cannot enter novitiate until resolved

Retirement

Personal property Computer Car

Community makes payments

Community pays off

Note: This chart represents the understanding of the vocation team, leadership and the candidate on July 6, 2015. It is a guideline, and does not guarantee that the candidate will continue in the formation process. Changes should be discussed with the vocation and formation director, leadership, and the candidate.

Hereford | Canon Law

Summer 2015 | HORIZON | 19

Older candidates also have to decide how to allocate their assets. They will need to pay off any debt, although education debt is the one exception that many communiPersonal property—Some personal property may be ties make. Candidates and their families may expect that used by the candidate after entrance into the community. some assets will go toward the family. For example, canThis should be discussed. Furniture and car may be sold. didates may want to give something to their children or Family heirlooms that cannot be kept or used in comto other family members with particular needs. Also, if a munity, may be stored or entrusted to another family candidate received an inheritance from the family, there member, provisionally through formation, then given may be an expectation that it be returned to the family in definitively at final profession. some way, through a gift or through the candidate’s will.

On the other hand many communities expect that Fiduciary & Legal—A candidate may have any numan older candidate will bring some retirement assets, in ber of legal and fiduciary obligations: board memberthe form of Social Security, pension ships; serving as trustee, guardian, or some other retirement plan. The conservator or executor; business older the candidate the more likely ownership or partnership; contracts It can be helpful to draw that some retirement contribution will or powers of attorney; etc. These may up an inventory of legal be expected. However, depending on arise from the candidate’s professional and financial matters other circumstances, consideration life, from their family or friends, or to help identify all the should also be given to candidates who from other networks. Candidates are issues that need to be have spent a lifetime in service in lowgenerally able to resolve many of these discussed. paying ministry or service-oriented matters on their own and should seek jobs, or caring for family members. out their own legal and financial advice Absence of retirement assets should when necessary. The vocation director be investigated to ensure that it does not raise other redcan help by providing clear guidance about the steps in flags for entrance, such as poor or irregular work history formation and when different issues should be resolved. or instability. A community must also consider whether An example of a candidate obligation that might it has the resources to support such a candidate in his or need to be worked through could involve, for instance, her elder years. service on a hospital board. A candidate’s service might Difficulties and misunderstandings can arise in this end before novitiate, and he or she may be allowed to regard while the candidate is in formation. Sometimes complete the term, even after entrance. Other obligations issues were never discussed, or were discussed and not are also term-limited and may be allowed to run their documented. Sometimes the discussion was with the forcourse, even after entrance. Others are time-limited, but mer director or a leader who may not be available. In any more open-ended, e.g. completing a probate estate. Othcase, conflicts can arise, and the formation director, the ers may be even more open-ended, e.g. a candidate servleadership, and the candidate may have differing undering as guardian for a relative may need to find another standings and expectations. This is often exacerbated by relative to serve or may be prohibited from entering as other problems with the candidate in community or in long as he or she is needed as guardian. A candidate may the formation process, and it can be a lightning-rod for be involved in litigation as a party or a key witness. The those other issues. For this reason, it is important 1) to candidate’s entrance may be conditioned on resolving identify the issues, 2) to discuss them and develop a plan, the case, or he or she may not be admitted to novitiate, 3) to document the plan, 4) to work the plan, and 5) to to first vows, or to final vows while the case is pending. It evaluate and adjust the plan as needed. would be important for the candidate to disclose this isEntrance into religious life unfolds in the mystery of sue and to discuss the prospects for resolution. call and response. It is a mutual gift, a shared blessing for It may be helpful to create a document listing various the candidate, the community, and the wider church and types of property and obligations the candidate has and society. Legal issues can and do arise during discernment whether they will be used, kept, or disposed of. This docand formation. The best pastoral care is to anticipate, disument should also include a list of formation stages and cuss, and plan for them in a way that safeguards freedom which issues will change at various points in formation. in the discernment process and protects the interests of Formation, leadership, and finance personnel should both the candidate and the community. n work together on this document with the candidate. a penalty are due. In any case, all the particularities of retirement assets should be discussed before entrance.

20 | HORIZON | Summer 2015

Hereford | Canon Law

Online access to pornography has made it easily available.

What you should know about candidates and pornography Today, many young people, deafened by infinite possibilities offered in information networks or other technologies, maintain forms of communication that do not contribute to maturation in humanity, but rather threaten to increase their sense of solitude and forlornness. —Pope Benedict XVI, addressing Pontifical Council for Culture, 2010

P

OPE BENEDICT’S INSIGHT certainly applies to the reality of Internet pornography use. Reliable, current data can be elusive, but observers estimate that as much as 25 percent of all daily Internet searches may be for pornography, which is available on some 4.2 million websites. The size of the industry is difficult to know precisely, but an analysis by Covenant Eyes, a computer monitoring company, estimates that it may be as large as $13 billion. Of the nearly 30 million Americans viewing Internet pornography a year, approximately 70 percent are men and 30 percent are women (Nielson/Net Ratings).

In this context of widespread use, it is no surprise that Internet por-

Cash | Candidates and Pornography

Photo by Hillary

Pornography use can be a problem area for those applying to enter religious life.

What should vocation directors understand and do?

By Emily Cash, Psy.D. Emily Cash, Psy.D., director of Saint Luke Center, is a licensed psychologist in Kentucky and Maryland, and an adjunct member of the clinical services department at Saint Luke Institute. She obtained her doctoral degree in clinical psychology from Spalding University in Kentucky and completed her doctoral training in a community mental health setting in New York City. From 20062010, she was on staff in the residential treatment program at Saint Luke Institute before returning to Kentucky to open Saint Luke Center. For more on the topic here, see sliconnect.org

Summer 2015 | HORIZON | 21

nography use is a foremost challenge facing candidates for priesthood and religious life today.

Current trends The clinicians and spiritual formators at Saint Luke Institute have been conducting psychological evaluations of candidates for priesthood and religious life for nearly 30 years and have had the opportunity to observe various behavioral trends within this population. As one might expect based on the staggering statistics above, frequent use and sometimes abuse of Internet pornography has emerged Early exposure, chronic in recent years as a siguse, and problematic nificant factor. Early exbehavior associated with posure, chronic use, and Internet pornography problematic behavior associated with Internet is relatively common pornography is relaamong individuals tively common among applying for priesthood individuals applying for and religious life. priesthood and religious life. This behavior informs many candidates’ sexual development, understanding of sexuality, and perception of a healthy, chaste lifestyle. The candidate assessment process helps the clinician better understand these trends as they evolve and can also help vocation/ formation staff address this issue more proactively and effectively.

A majority of candidates for priesthood and religious life admit to exposure to or experience with Internet pornography. Research reported by the Kaiser Family Foundation suggests that the average age of exposure to Internet pornography is 11 years old. This finding is consistent within the pool of applicants evaluated by Saint Luke Institute. It is possible, then, for a 22-yearold candidate for the priesthood to have struggled with problematic behavior related to Internet pornography for over 10 years. The level of difficulty experienced with this issue, of course, varies from candidate to candidate, but such chronic exposure inevitably impacts sexual development and understanding of intimacy in the context of a celibate lifestyle.

A positive trend evident among the candidates we evaluate is an increased level of openness and willingness to speak candidly about sexual history, sexual struggles, and specifically, difficulties with Internet pornography.

This increased comfort level could be attributed to per22 | HORIZON | Summer 2015

vasive and continuous exposure to sexual material over time. However one could also argue that the context in which candidates talk about sexual struggles is changing.

Vocation directors, formation staff, and even those in active ministry are more willing to speak openly about their struggles and seek professional support. Perhaps this increased openness and transparency about the challenges of chaste, celibate living is a positive shift away from more repressive attitudes.

Psychosexual history A key component in assessing a candidate for religious life is a detailed psychosexual history. This thorough assessment, although often an uncomfortable experience for the candidate, can help him or her better understand his or her personal sexual history and how that informs the ability to successfully live a celibate life.

This interview should address the following: early sexual experiences (sexual play, first recognition of attractions and/or sexual feelings); screening for any abuse or traumatic experience impacting sexual development; understanding of sexual orientation; awareness of sexual feelings or attractions and how they are addressed—either successfully or unsuccessfully; dating history and relationship experience; and feelings and thoughts toward marriage and/or becoming a parent. The psychosexual interview should also include screening for sexual struggles, such as the presence of compulsive behaviors including but not limited to: Internet pornography use, masturbation, risky sexual behaviors, and problematic sexual attractions (such as to children or individuals significantly younger than the candidate). Again, while a psychosexual assessment can be uncomfortable for the candidate, it is critical to understand an individual’s ability to navigate celibacy successfully and identify potential sexual challenges and strengths.

Identifying a problem The struggle with use and abuse of Internet pornography is complex, particularly in a church context, where the moral stigma can create intense shame and secretive behavior. Determining how best to support a candidate struggling with pornography—while at the same time providing an appropriate level of accountability—can be a real challenge for vocation directors and formation staff. It is important when making these decisions to be able to distinguish between a problem behavior and an addiction to Internet pornography.

Cash | Candidates and Pornography

Patrick Carnes, Ph.D., a leading expert on sexual addiction, is the author of In the Shadows of the Net: Breaking Free of Compulsive Online Sexual Behavior. He offers guidelines for helping to diagnose and identify the presence of a problematic Internet pornography behavior or an addiction. Carnes distinguishes between problem behavior and addiction based on the following criteria: Internet Pornography Problem Behavior: the individual views Internet pornography 11 or more hours a week; Internet pornography use interferes with school, work, relationships or ministerial obligations; compulsivity and obsession are present; the individual continues despite adverse consequences; he or she is preoccupied with sex on the Internet; the individual engages in problematic behavior more than intended; the individual repeatedly and unsuccessfully tries to control, decrease, or stop the behavior; the individual experiences restlessness or irritability when attempting to stop; pornography is used to escape from problems or as relief from distressing emotional experiences; there is an increased need for more intense/higher risk sexual experiences or content; the individual lies to others about these behaviors; the individual commits illegal sexual acts or incurs significant financial consequences because of online behavior.

Internet Pornography Addiction: a pathological relationship has emerged between the individual and his or her cybersex activities; “normal” for that individual involves Internet pornography use; an unhealthy relationship (with Internet pornography) is a replacement or substitute for a healthy relationship; there is evidence of stages whereby the individual retreats further and further from the reality of friends, family, and work; a warped sense of reality sets in; the secret life becomes more real than the real world; delusional thought processes exist; the individual harbors faulty core beliefs (I am a bad, unworthy person); sex and sexual behaviors “make isolation bearable;” the individual seeks intimacy through sexual behaviors; the individual is detached from real relationships; he or she exhibits impaired thinking; an addictive cycle is present (includes preoccupation, ritualization, compulsive sexual behavior, unmanageability, and despair); sexual experience becomes the reason for being.

Effective intervention When an individual admits to problematic or even addictive Internet behavior, it is unlikely that the problem will be resolved without some sort of intervention. For candidates with a long history and repeated unsuccessCash | Candidates and Pornography

Candidate Assessments from Saint Luke Institute

We offer experienced assessment teams, practical feedback, and three locations.

Learn more about how we can help at sli.org/services/candidate.

Emily Cash, Psy.D., Director of Candidate Assessments emilyc@sli.org | 502.632.2471

ful attempts to stop viewing pornography, a great deal of shame, embarrassment, and a profound sense of failure often prevail. Behavioral change is still possible, however.

The first step once a problem is identified is to seek therapy with a licensed clinician who respects Catholic teaching and has experience in this area. While the addiction is connected to sexuality, it is also often rooted in another emotional difficulty that is not being addressed. A dependence on alcohol, drugs, or even Internet pornography often begins with a desire to escape painful feelings or experiences. As a result, when trying to understand or intervene, it is incredibly important for religious communities to be aware that the Internet pornography use or abuse may be a symptom of a more pronounced emotional or relational struggle, such as depression, anxiety, or significant relational difficulties.

Therapy offers an individual a safe space to discuss personal struggles, develop strategies to more effectively address the specific behavior, and receive the support and accountability needed to implement behavioral Summer 2015 | HORIZON | 23

change. The role of a vocation or formation director at this point would be to offer support and encouragement.

There are points in the healing process when it could be beneficial for formation staff to have a more active role in the therapeutic environment. Other support could include: bi-weekly spiritual direction, participation in 12-step meetings, participation in a peer support group or development of a peer accountability or partner relationship. Environmental modifications can also be effective, such as establishing guidelines for time/frequency of Internet use, installing monitoring software on the individual’s computer, and changing the location of the candidate’s computer to a less private space, although laptop, phone, and tablet use can defy this restriction.

Expectations for change For candidates with a long history of Internet pornography use it is important both for the candidates and those working with them to have realistic expectations for change. As recommended by the old 12-step adage, the goal is, “progress, not perfection.” Many candidates struggling with Internet pornography strive to never view it again; unfortunately, this goal often results in rapid relapse and a cycle of shame and failure. Realistically, the goal over time is to decrease the problematic behavior and increase the periods of time of sexual sobriety or healthy celibate living. Candidates who adopt a healthier and more balanced approach are typically more successful. Relapse is less likely when they set realistic goals for behavior change and share their difficulties with trusted friends, or family members.

If multiple interventions fail or only minimally impact the problem over time, a difficult question must be raised: if the individual is unable to live a balanced, celibate lifestyle during seminary or formation, where a support system is available, what is this person’s capacity for living a healthy celibate life in active ministry?

In many cases a pastoral year or a leave of absence from seminary or formation is the best, albeit difficult, course of action: it sends a clear signal that this behavior and a religious life vocation are ultimately incompatible.

Sometimes a pastoral year can be a relief, as the pressure to be “perfect” is lifted. In cases where a leave of absence is appropriate, it is important to establish clear expectations for change. For example, the diocese or community could require the candidate to participate in therapy and regular spiritual direction, implement monitoring software, and attend a 12-step meeting for those struggling with sexually compulsive behavior.

24 | HORIZON | Summer 2015

Then formation or vocation staff would follow up with the candidate at three, six, and nine-month intervals to discuss progress and note evidence of change. It is critical to cultivate a safe, respectful environment so the candidate feels comfortable having the type of indepth conversations that must happen in order to make progress on this issue. Avoiding candid discussion about the issue and ignoring the risk factors or symptoms of struggle with Internet pornography will ultimately incur a great cost to the individual and to the church Whether or not pornography has been a problem, it is true that celibacy is a lifelong skill. Internet pornography use can be a tremendous challenge to overcome on the journey to healthy celibate living. A candidate for priesthood or religious life should have a thorough understanding of his or her sexual history and identity and a good support system. The person must be able to develop tools to navigate sexual feelings successfully. In addition vocation directors, formation staff, and seminary personnel should strive to cultivate an environment that encourages dialogue, support, and accountability around the challenges of chaste, celibate living. n

HEALTHY SEXUALITY HORIZON resources “What every vocation minister should know about healthy sexuality,” by Kevin P. McClone, HORIZON, Summer 2013 “Sexuality and spirituality,” by Father Ronald Rolheiser, O.M.I., HORIZON, Summer 2004 “The gift of sexuality: its challenge and blessing within a life of vowed celibacy,” by Kevin P. McClone, HORIZON, Summer 2004 “A life of communal celibacy,” by Sister Rea McDonnell, S.S.N.D. HORIZON, Summer 2004 “Taking a sexual history,” by Sister Lynn Levo, C.S.J., HORIZON, Summer 2004 Subscribers can find these articles and more at nrvc.net.

Log in, then enter the desired topic or the title in the search bar on the top right.

Cash | Candidates and Pornography

Photo: Japanexperterna.se

Social media is helping foster thousands of real-life relationships between lay people and those in religious life.

Social media, an invitation rooted in the gospel

W

HY SOCIAL MEDIA? The invitations to social media are all around us. Just a few examples: • communications coworkers ask you for material to post online,

• family members ask if you’ve seen the latest grandniece or grandnephew picture on Facebook, • friends e-mail invitations to one social network or another, • committee colleagues request meetings by video conference, • discerners send you text messages.

All of these invitations, as well as perhaps our own questions about social media, are placing new demands on those of us in religious life and offering powerful opportunities for relationship.

Experience and research affirm that having an online presence is important for promoting religious life and attracting new members. Social media in particular is a significant way to use the Internet to foster relationships—not virtual relationships, but ones that are indeed flesh and blood.

More and more people interested in religious life are learning about Vieira | Social Media

Sister Julie Vieira, I.H.M. Sister Julie Vieira, I.H.M., is a member of the Sisters, Servants of the Immaculate Heart of Mary of Monroe, Michigan. She is co-founder of the popular website aNunsLife.org, an online ministry and pastoral presence that utilizes Internet technology and social media to connect people with Catholic sisters and nuns and the tradition of religious life. She holds a master’s degree in theology from Regis College, the Jesuit School of Theology at the University of Toronto. She worked for a number of Catholic organizations, including Loyola Press in Chicago, before engaging A Nun’s Life Ministry on a fulltime basis.

Summer 2015 | HORIZON | 25

our congregations online and using social media and technology as a way to stay in touch with us—and we with them. Social media gives us the opportunity to develop a better understanding of who discerners and newer members are, whom and what they care about, and how they see the world.

For as much potential as social media holds, we may still experience hesitation personally and within our congregations about exploring social media.

Entering into a different culture That hesitation may arise from a culture clash. It’s important to recognize the complexity of entering into what is essentially a different culture. Consider all of our women and men who have been on mission in far-off places or even in local neighborhoods. Not only have they learned the language, but they have also immersed themselves in the culture, lived among the people, and found their own spirituality growing in new ways. In mission, religious have opened themselves to be transformed so that they might be more in tune with the people with whom they live and serve. They have acculturated.

Social media has its own culture as well. It has its own languages, customs, symbols, and patterns of interaction. This is true of social media as a whole, as well as for each social network in particular. While digital devices are needed to enter into that culture, they afford the possibility of entering into a world of relationship, conversation, and community. As impersonal as hardware, software, and data packets may seem in themselves, they are great helpers in giving us another way to connect with people in deep and meaningful ways.

Encountering and naming the challenges The potential for relationship via social media is great, but the challenges can still seem daunting. At A Nun’s Life Ministry, we have worked for over nine years in social media. We’ve walked with many women and men who are discerning, some of whom who have found their home in religious life. We have encountered both the joys and the challenges of immersing ourselves in the culture of social media. In the work we do with religious congregations we see both attraction to the opportunities of social media, as well as concern for many of the same challenges that we face. We have found it helpful to name those concerns and place them in the context of our spiritual tradition. Doing so frees up our energy to move ahead.

26 | HORIZON | Summer 2015

Here are a few of the social media concerns that we have encountered.

• It’s not real—The online world is just a bunch of techno-gizmos, algorithms, and fake personas that can’t possibly communicate authentic human interaction. It’s “virtual,” not real.

• It’s dangerous—Social media is used for cyberbullying, pornography, and other activities that do violence to people.

• It’s too time-consuming—With an overflowing schedule already, why invest precious time and energy in something that is so random, unpredictable, and trivial at best?

• It’s a fad—Just because all the kids are doing it doesn’t mean I should. Selfies, cat videos, and incoherent acronyms—how meaningful is that!?

• It’s too difficult—I have no idea where to begin or even how to use this stuff. Plus my phone is anything but smart.

• It’s unbecoming—What would people think of me, a religious, playing around with this stuff when I could be ministering instead?

There are many other issues and concerns around the use of social media. Given that, why bother with it?

What would Jesus do?

How can we engage these challenges drawing on our spiritual tradition? Jesus gives us a powerful model for moving forward in ministry in the face of the challenges and difficulties. In many stories in scripture, we see in Jesus not moving away from but moving into things that are challenging. We see in Jesus a quiet and at times boisterous confidence that he can handle the circumstances of what it means to be in the mix of the crowd.

One of my favorite stories reflecting the more boisterous, less quiet side of Jesus is the “Cleansing of the Temple.” Imagine for a moment Jesus making his way through a crowded Jerusalem with thousands of pilgrims preparing for Passover. He heads over to the temple only to find it teeming with money changers and animals for sale. “You have turned this house of prayer into a den of thieves!” (Matthew 21:12).

What would have happened if Jesus decided not to bother with going into the temple because of the flagrant misuse of the temple by a few people? What if he decided Vieira | Social Media

that it was too dangerous or too difficult to deal with?

Thankfully Jesus did not make that choice. Instead Jesus went into the mix, addressed those who had created the problem, and made a change for the better. Similarly we are invited to consider the possibility of entering into the mix and looking for and adding to the good that is already there. Our engagement with social media might also be an opportunity to overturn a few tables.

We share stories of Catholic sisters and the people they serve.

Turn the tables upside down What are some of the tables that can be overturned?

Let’s start with ourselves. It is helpful to address why we are so cautious and possibly even resistant to using social media. These are worth exploring because once we have a better idea of what is giving us pause, we can turn it around and perhaps see more clearly our next steps.

Even small steps are great strides forward, especially when all it takes to connect with someone is literally the click of a button! For example we may hesitate to use social media because we are unsure of what to say and don’t want to make mistakes. To turn this around, there are a few things we can do. Acknowledging that we feel this way is a great first step. We are then free to try something new. We could practice on social media with people whom we trust such as nieces and nephews or colleagues in religious life. We could take a workshop in social media to build confidence and skill. In thinking about concerns, try turning the table and finding a new way to look at them.

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Bearing witness online Now let’s look at the world of social media itself. Yes, the online world can be a tough place, just as the offline world can be. For example bullying is a problem in cyberspace, just as it is on school campuses. Does that mean we should not be present on school campuses?

As religious and people engaged in ministry, we know what it’s like to walk into difficult situations where there is pain and violence, where the struggles of the human condition are writ large. Why would social media be any exception to this? In social media we have the opportunity to overturn tables quietly with our very presence or by calling out injustice boisterously when we see it. We must also remember that the money changers weren’t the only people in the temple that day. There were people who went to the temple to pray, to make an offering, to be instructed in their faith, to hear scripture proclaimed, and to engage in other temple services.

Vieira | Social Media

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be women and men who will become the next generation of religious sisters and brothers.

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Similarly, the online crowd consists of a wide variety of people. We can turn over a few tables here, too.

• For people who are vulnerable, we can provide safe haven.

• For people lacking resources, we can make connections.

• For people longing for meaningful interaction, we can be with them.

• For people surfing aimlessly, we can give them something beautiful to stumble upon.

• For people who are more comfortable behind avatars, we can accept them as they are.

• For people wondering what they should do with their life, we can be mentors.

Some in the crowd may be friends, and many will be strangers. Some will need to be ministered to, some will minister to us. But undoubtedly in this same crowd will 28 | HORIZON | Summer 2015

The next step, of course, is to enter in, however small or tentatively or boldly, trusting that it is God who will bring all our efforts to good—a first attempt at Twitter, a training session on blogging, a discussion with our IT team. Once again we return to Jesus as a model and source of encouragement in the following story which originally appeared on anunslife.org.

A story based on the Great Catch—One day Jesus was scrolling through a news feed on his iPad, and the cares and concerns of so many people pressed in on him, people who needed a word of hope, a word of encouragement. Two notifications popped up from social media platforms he frequented—Facebook and Twitter.

Jesus logged on to Twitter to tweet short, quick messages to show he was present and cared.

Jesus continued to send messages to the online crowds. When he had finished tweeting, he sent a private message to some of his Twitter followers who happened to be online at the moment, “Launch out deeper into the online world and cast your nets to the many who are out there.” They answered, “Rabbi, we’ve been on our computers all night and there’s no one out there; but if you say so, we’ll try uploading some pictures to Pinterest and see who is on Facebook.”

Upon doing so, they encountered so many responses that the batteries on their devices were nearly depleted. They signaled to their mates on other social media platforms to come and help them, and together they posted new messages, replied to questions and concerns, and got to know new friends and followers.

After Jesus’ followers saw what happened, they were filled with awe and texted Jesus, saying, “Unfriend us, Rabbi, for we are not worthy.

We fell short.” For they were astonished at the crowds who were eager for meaningful connection online.

Jesus said to his followers, “Don’t be afraid; from now on you’ll be Facebooking, tweeting, and finding many ways to connect with people.”

When they plugged their devices in to recharge, they left their fears behind and followed Jesus. n Vieira | Social Media

Is religious life an impossible dream for young men who embrace hypermasculinity?

Students at St. Rita of Cascia High School line up for a St. Blase Day throat blessing.

Masculinity: Where does a vocation fit in?

I

T IS A CRISP OCTOBER MORNING, and I am at my desk sipping coffee, preparing to teach my first period history class. The five minute warning bell rings, and a few students saunter in.

Danny enters, tucking in his uniform and giving Adam a hard time about his music. “I can’t believe that you listen to that chick stuff.

You’re so soft.” This is typical banter at an all-male high school, and it presents me with another opportunity to challenge my students about their conceptions of masculinity.

Through my five years of teaching at St. Rita of Cascia High School (an all-male, Augustinian school on Chicago’s southside), I have become aware of the often misplaced ideas of “manliness” in today’s youth. Discussions in my American Government and U. S. History classes often segue into the topics of gender and gender roles. My students’ conversations, thoughts, and relationships are frequently framed around a hypermasculinity during this crucial period of self-identity building. Early on I began to notice commonalities in their sense of masculinity, which was usually linked to physical dominance, chauvinism, and emotional suppression.. It seemed to seep into everything they did. It was inescapable. I kept wondering “How can I attempt to address masculinity with my students?”

Kellam | Masculinity

Kieran Kellam Kieran Kellam is married, is an Augustinian educator, and is chair of the Social Sciences Department at St. Rita of Cascia High School in Chicago.

As an alumnus of the school, he takes interest and pride in molding not just his students’ minds, but their spirituality as well.

Summer 2015 | HORIZON | 29

Student words for attributes of a man.

The dilemma was so fundamental, I concluded that it required a direct, specific approach. In consultation with many of my colleagues, I decided to create a new course: “Manning Up—A Course on Christian Masculinity.” The class was designed in hope of reframing the students’ concept of manliness to be healthier and more modulated. I hoped to also guide them through a discernment of their vocation.

In preparation I had concluded that the only way to really address masculinity was to have an honest idea of their personal conceptions of it. I needed to spend significant time truly listening to my students. Thus, at the outset of the semester, we spent hours discussing, writing, and examining masculinity. The boys made short films, completed surveys, and even interviewed their own fathers or father figures. These exercises were intended to help students examine their ideas of manhood.

When we came to a point where I felt I understood them, we began to break down some of their notions of gender. We did so by analyzing masculine roles (sonhood, brotherhood, fatherhood, husbandhood, and the religious life). Furthermore, I attempted to rebuild their sense of masculinity by examining positive “masculine” virtues (courage, discipline, fidelity, honor, independence, industry, and wisdom). The course culminated in writing a manifesto (pun intended).

The students’ manifestos articulated their current understanding of masculinity, described where they were in their own vocational discernment, and explained how they planned to live out the virtues explored in the class.

These papers are the most inspirational, insightful, and thoughtful I have seen from any of my students. It has been my most gratifying class to teach.

Concept of masculinity affects view of religious life One key point I learned was that the way my students see masculinity dramatically affects how they relate to and perceive religious life. My students tended to fixate on physical dominance. It is how they determine a social hierarchy, the looming structure in their lives. In my 30 | HORIZON | Summer 2015

experience, this dominance or need for control seems to have become more influential in recent years.. The word cloud on this page was created from initial class surveys.

Students were asked to provide attributes of a man. The larger the word is within the image, the more frequently it was listed by the students. In our conversation about this word cloud, some points became clear. “Strength,” “respect,” “independence,” and “courage” all really came down to the same idea: being able to physically dominate others/not being physically dominated by others.

A large grouping of other words (“hard-working,” “mature,” “independent,” “responsible,” “supportive,” etc.) condensed to self-sacrifice, i.e. providing for one’s family.

The students saw sacrifice as part of a man’s duties. Sacrifice of a man’s time, wealth, and body was championed as honorable and respectable.

At a glance, one can see that not a single word refers to any form of emotion. When I asked my students why “love” was not listed, some began to squirm and others laughed it off. In their culture, which focuses on physical dominance, any form of emotion was seen as a weakness.

It was not that they did not have feelings, rather that it was considered unmanly to address them. I tried to capitalize on this moment and asked, “Why then is it acceptable for you guys to cry at the end of an athletic season if you lose in the playoffs?” (This is an event I had witnessed numerous times as a soccer coach and as a fan at various school sports events.) They could not answer.

The reality was that these tearful, emotional moments were socially acceptable, but to discuss it was a faux pas.

The boys recognize the power of emotions. However, to them, a man’s duty is to overcome them, to ignore them, to choke them down. One can emote when the group determines that all are reacting emotionally in the same manner. Otherwise, you run the risk of being vulnerable.

You are seen as weak and therefore less masculine.

This is a critical issue for society and the church.

Many young men embrace the idea of sacrifice. Yet, they feel as if they cannot publicly embrace why they sacrifice.

They are discouraged from expressing the love that is at its center. We need to find a healthy way for our young men to be men, men who know and live out the fullness Kellam | Masculinity

Student words for attributes of a priest.

of their masculinity. The archetype of manliness we must espouse and model should have a grounding in the love and empathy of Jesus Christ.

Perceptions of religious life As stated, my students have a penchant for physical strength over emotional or spiritual strength. Spirituality requires self-reflection, an understanding of one’s feelings. Again, this is a scary prospect for many young men.

They recognize, value, and respect priests and religious brothers and sisters. Yet I believe they know these vocations require an openness to their personal feelings and an empathy for all. The resistance to examine their own emotions creates a struggle to empathize with others. I believe this particular social pressure whittles away at religious life as an option for them.

This second word cloud on this page provides a visual of the attributes of a priest according to my students’ completed questionnaires. There is a glaring difference between the two word clouds. The priesthood word cloud resonates with emotion and spirituality. According to the questionnaires, most of my students do not see themselves as worthy to be a priest or brother. This is understandable if we consider their situation. If they cannot freely express emotions, how could they possibly be in a position intended to foster spiritual growth within a community?

I believe this dilemma is a factor for many of them when they quickly conclude that religious life simply isn’t for them. In addition I believe the dilemma can make the students who are more self-reflective and connected to their emotions feel isolated. In today’s society, secularism challenges our faith. A subset of this battle is that, for some young men, the modern concept of masculinity challenges religious life as well.

Leo: reluctant about religious life Leo was a student of mine in Manning Up. We have an amiable relationship built upon the two classes he had with me and a senior retreat we shared. Leo is an affable, Kellam | Masculinity

perceptive, and diligent young man who connects well with his peers and is respected among the faculty and staff. There is no overtness to his religious beliefs. His viewpoints on religion and religious life are not particularly different from my other students. Generally Leo does not seem to be a student that many would think of when considering who might be a priest. Yet within his manifesto, he revealed that this was exactly what he had been doing, and it The resistance to examine was causing him a lot of their own emotions distress. creates a struggle to In his discernment empathize with others.

Leo struggled because he wanted to “live a more I believe this particular regular lifestyle.” He only social pressure whittles shared his deliberation away at the religious life with a few people. (In fact, as an option for them.

Leo is a pseudonym. He did not want his name published.) I asked him why he was keeping quiet about his vocation interest: “I want the information held to a selective few because I don’t want to deal with people who will negatively judge me because of ignorance or a lack of understanding, nor do I want to deal with people who may take advantage of it, as in, trying to recruit me into parts of the church.”

Leo was careful in sharing his discernment because he was looking for people to aid and respect him, not admonish him. Leo used a particular priest as an example: “He was a good reference for me because he did not coax me.” Also Leo appreciated the priest’s personal story as a model. “He did not finally decide what he is doing now (priesthood) until he was in his early 30s. Before that [he was] living a normal lifestyle in normal occupations.”

In reading Leo’s words, it is apparent that he feels, or is at least concerned, that following a path to priesthood is not socially acceptable. Therefore, he cannot openly share his thoughts on the matter. He referred to the nonreligious life as “normal” and “regular.” The priesthood is an option that he finds non-conventional and alienating.

To consider the call is to run the risk of damaging relaSummer 2015 | HORIZON | 31

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tionships. When asked what made the religious life so taboo, Leo said, “Today’s life is becoming pretty secular, and just the thought of not living the usual life is what’s weird. Being celibate, living in church or whatever.” The “usual” that Leo refers to, I believe, is the concept of masculinity portrayed in the manliness word cloud. He has struggled in considering the path of spiritual selfsacrifice associated with the priesthood in contrast with the physical self-sacrifice associated with non-religious manhood. Leo, as many men (young and old), feels constrained by this form of masculinity. At 18 he can recognize and understand how our culture is impacting his life and his church.

Before more young men like Leo turn away from religious life, what can we do to reframe the masculinity of our young men and their perception of the religious life?

Young men must know that it is manly to communicate and reflect upon their emotions. I believe the church and, in particular, those who work in her schools, should take a much more active role in fostering a sense of masculinity that is resolute, understanding, courageous, and empathetic.

Young men should be free to examine their emotions and still feel that they are men—to know that it is simply a human thing to do. In the words of our spiritual father at St. Rita, “Men go abroad to wonder at the heights of mountains, at the huge waves of the sea, at the long courses of the rivers, at the vast compass of the ocean, at the circular motions of the stars, and they pass by themselves without wondering” (St. Augustine, Confessions, 10.8.6). It is our obligation to ensure that our young men understand that all people are called to their lives intentionally.

Men must see Christ as fully human, fully a man.

The archetype of masculinity must be re-formed in the image of Jesus Christ; the path to manhood must follow the Gospel. Our young men need models of Christianity in their lives so they know how men live the Gospel. We need to create environments where they can live out the fullness of positive, Christian masculinity. We are called to do so: “Therefore, as most beloved sons, be imitators of God. And walk in love, just as Christ also loved us and delivered himself for us, as an oblation and a sacrifice to God, with a fragrance of sweetness.” (Ephesians 5:1-2).

As we foster these changes, our youth will see that being a man can be raising a family and sacrificing themselves primarily for their family. They will also see that being a man can be leading a spiritual community and sacrificing themselves for their church family. In both they will witness and manifest the love of Jesus Christ that is the source of those sacrifices. n Kellam | Masculinity

Feed your spirit

The author (center left) with part of her “table community” whose members came from several countries.

All of them took part in the first-ever International Congress for Formators held in Rome in April 2015.

A formator finds herself renewed in spirit after getting back to basics with men and women religious from around the world.

Energized by honest discussion

W

OULDN’T IT BE FABULOUS IF:

. . . everyone in religious life, from the pope to the newest postulant, could be on the same page theologically?

…there was a forum where religious from many nations, cultures, and backgrounds could come together to discuss, discern, decide (and maybe even argue about) what the People of God most need from religious life today? …we could hear articulated in clear and Gospel-true ways just exactly what the church needs from consecrated religious men and women right now? …we, as consecrated men and women religious, could articulate in clear and Gospel-true ways just exactly what we need from the institutional church right now?

By Sister Virginia Herbers, A.S.C.J. Sister Virginia Herbers, A.S.C.J., is an Apostle of the Sacred Heart of Jesus, currently serving her community in vocation and formation ministry. She has been actively involved over the years in retreat work, vocation ministry, and spiritual direction of young adults. She also recently completed two terms of service on the NRVC editorial board.

Well, yes, that would be fabulous. In fact, it was fabulous. From April 7-11, 2015, more than 1,200 consecrated men and women from all around the world participated in the first International Congress for Formators Herbers | Energized

Summer 2015 | HORIZON | 33

in Consecrated Life in Rome. The stated aim of the congress was “to reflect upon the fundamental aspects of consecrated life in the church and the world in a multicultural context, and the demands on formation that this contemporary context entails.” For me the congress was much more than a simple experience of common reflection—it was an experience that absolutely, positively fed my spirit in ways possibly too numerous to tell, but let me try to describe a few anyway!

First is the very fact of the congress. To know that the Vatican office for religious life (officially called the Congregation Never before have I lived for Consecrated Life and Societies of Apossuch an experience of tolic Life), not only deunity in diversity. Never sired this kind of gathbefore have I breathed ering, but actually made such a sense of hope. it happen was in and of itself the first spiritbooster. The logistics required for this enormous gathering were prohibitive for such a small staff, but it happened nonetheless. And it not only happened, the entire proceedings were multilingual with simultaneous translation in five different languages. It happened, and it happened well.

Second: so what? It happened, sure, but the gathering could have simply been five days of presentations either long-winded or one-sided. It was not. The format of the days included input from men and women religious themselves, small group discussion according to language group (my table “community” for those five days consisted of men and women religious from India, the Philippines, Vietnam, Canada, Thailand, Malaysia, Mexico, and the United States), oral and written feedback to the presenters, and then questions and responses from either the presenters or the secretary and prefect of the Congregation.

Third: the dialogical format is a beautiful set-up, but it would have been somewhat hollow if the content of the presentations and discussions hadn’t been relevant and pertinent to real experiences in contemporary religious life and culture. It was. For five days, 1,200 men and women religious discussed both with the Vatican Congregation and among ourselves in an authentic and honest forum that maximized our potential to be more authentic witnesses to the gospel. We discussed the dynamic relationship of culture, consecration, and formation. What is needed? What is the reality? How are we to be better disciples of Christ and better stewards of his mission? What 34 | HORIZON | Summer 2015

does a theology of accompaniment truly mean in the context of religious life? How do we best assist in God’s formation of young men and women for consecration in and as the church? The content of our conversations was not only relevant, it was revelatory. And inspirational.

And prophetic. And laden with potential.

A fourth way this congress was life-giving was its focus on fire. The potential of this international congress was set loose in our final gathering as we were commissioned with the vision of Pope Francis to “wake up the world” and go forth in a spirit of dialogue and collaboration to live our consecration authentically and joyfully.

In the months since this experience, I have come to believe that my spirit has been fed for the long haul. The most touching moment of the week was when we took a moment during the sessions to invite our brothers and sisters from nations where Christians are being persecuted to stand and receive our gratitude and promise of prayer. As formators from Syria, Egypt, Congo, Libya, Pakistan, Iraq, and other distressed countries stood up all around the room, we prayed with and for them, and asked them to carry back to their ministries our promise of support and prayer in the form of a blessing that “you are not alone—we are with you.”

The most inspiring aspect of the week was the formation of our small group communities, a true experience of communio, wherein our discussions of international collaboration, discernment, and connection were not mere words but were actually incarnate.

The most hopeful part of the week was the resonance that occurred throughout our conversations—resonance of common vision, of common purpose, of common passion, of common mission. We are one church. We have one mission. We are diverse in culture, language, race, and perspective, but we are one.

Never before have I lived such an experience of unity in diversity. Never before have I breathed such a sense of hope. Never before have I felt so entrusted with the mission of evangelization. And never before have I known so clearly how valuable that mission is—for myself, for our world, and for every single person who crosses my path each day. Ours is a mission needed by the world today, not in general but in particular. Our consecration is meant to be a gift for others, in Christ’s name, today.

Tomorrow. And the next day.

Wouldn’t it be fabulous if we could remember this so as to claim it? So as to live it? To inspire it? Wouldn’t it be just fabulous?

After my experience with 1,200 other religious in Rome I now know these experiences can be fabulous. n Herbers | Engergized

Book notes

Book tasting

O

NE THING THAT ALWAYS WARMS my heart is seeing someone with his or her nose firmly stuck in a book. The more oblivious to the outside world, the better. HORIZON readers, here are some books worth sticking your noses in. So many worthwhile books cross my desk that selecting just four titles a year to review robs you from tasting many delicious reads. Although my comments here only give a smidgen of a taste, I hope they alert you to resources from recent years that will broaden and deepen your understanding of topics important to vocation ministry.

Guidance in discernment Discerning Your Vocation: A Catholic Guide for Young Adults,

by Father Nathanael Pujos, Father Anthony Ariniella, and Sister Emmmanuelle Borchardt (2014, Society of St. Paul). Written in simple, direct language that is accessible to all, the message here for young people is traditional and solid. Some of the many anecdotes and examples show a disconnect from contemporary youth, which is admittedly a moving target.

(For instance they rail against Internet evils, rather than pointing toward the spiritual treasures to be found there, such as NRVC’s vocationnetwork. org.) Still, there is wisdom in this small book, including a clear look at pitfalls and confusions when one is on an interior vocational journey.

By Carol Schuck Scheiber Carol Schuck Scheiber is the editor of HORIZON, “Focus on Vocation Ministry” newsletter, and content editor of VISION.

Discernment Matters: Listening with the Ear of the Heart, by Sister Mary Margaret Funk, O.S.B. (2012, Liturgical Press). This is a guide for grown-ups, a sophisticated, intricate look at discernment, in the broad sense as: “the Holy Spirit at work in us.” The author is a five-decade-plus Benedictine who draws on the wisdom of John Cassian, St. Teresa of Avila, and other spiritual greats. She also addresses concerns in the spiritual life that overlap with the emotional life: such as sexuality and acedia. Given her monastic focus and approach, this book is probably best suited for others in religious life.

Schuck Scheiber | Book Tasting

Summer 2015 | HORIZON | 35

For young women Finding my Voice: a Young Woman’s Perspective,

by Beth M. Knobbe (2009, St. Anthony Messenger Press).This is a fresh, authentic voice in touch with the real concerns of young women making their way in the world. With just the right touch, she brings Catholic wisdom to bear on concerns ranging from sex to prayer to friendship to vocation. The book is grounded theologically and pastorally, drawing on her campus ministry experience, with liberal sprinklings of modern heroes such as Dorothy Day and Thea Bowman.

Loved as I am : An Invitation to Conversion, Healing, and Freedom through Jesus, by Sister Miriam James Heidland, S.O.L.T. (2014, Ave Maria Press).

This book offers a hopeful, personal story of redemption that will speak in particular to other young women seeking wholeness. The author compassionately recounts her own story of outward success and inner turmoil.

She relates her own difficulties with identity, drinking, and loss. They ultimately lead her to an encounter with God and a commitment to religious life. With honesty and perceptiveness, she applies her hard won life lessons to universal questions: Who am I? Who is God for me?

How do we heal?

About people in religious life Dedicated to God: an Oral History of Cloistered Nuns, by Abbie Reese (2014, Oxford University Press).

Here is a book for those who really want to wrap their minds around strict cloistered life, or more specifically, around a single community: the Poor Clares of the Corpus Christi Monastery of Rockford, Illinois. This work is the result of many deep conversations and keen observations over six years. The author mixes her own storytelling and beautiful (if poorly reproduced) photographs with the words of the nuns themselves. The result is a nuanced answer to the question: What compels a woman in this era to choose such a life?

Five Years in Heaven: The Unlikely Friendship That Answered Life’s Greatest Questions, by John Schlimm (2015, Image). If you immerse yourself in nunpriest lit long enough, you know that this story has been told before. Jaded, successful businessman or woman is a little short on meaning; meets nun or priest who is the real deal; is impressed; gets religion; writes memoir.

That said, this book by John Schlimm is a fine addition to a little known genre. You would have to be a hardened 36 | HORIZON | Summer 2015

hater to not be fond of the sweet and wise Sister Augusta by the end of this volume.

If Nuns Ruled the World: Ten Sisters on a Mission, by Jo Piazza (2014, Open Road Integrated Media).

This series of 10 loving portraits focuses on what the non-religious author calls “wise and wonderful” sisters “who change the world every single day.” The author tells about social justice sisters working in everything from prisons to Congress—including women who have challenged the institutional church. Much of this book, along with Five Years in Heaven, reminds us of why so many people turned out with picket signs to publicize their support of nuns a few years ago. Catholic sisters are close to the people, especially the outcast and poor, and they pour God-inspired love into the world day after day.

Radical Disciple: Father Pfleger, St. Sabina Church, and the Fight for Social Justice: by Robert McClory (2010, Lawrence Hill Books). Written engagingly by a now-deceased longtime Catholic journalist—who once was a priest alongside Father Pfleger—this book revisits the glory days of a generation of priests that included many social activists, taking the reader right up to 2010. It also is a close look at Chicago racial politics in and out of the church. This book will particularly appeal to those interested in African American Catholics, as Pfleger has dedicated his life to pastoring St. Sabina’s church, a nationally known Chicago parish that is predominantly African American.

Consecrated life God has Begun a Great Work in Us: Embodied Love in Consecrated Life and Ecclesial Movements, edited by Jason King and Sister Shannon Schrein, O.S.F. (2015, Orbis Books). In spite of the gobbledygook title, this collection of essays contains some gems. Compiled from talks at a College Society of Theology meeting, the lay and religious essayists pose some excellent questions, including these, which are paraphrased. How can older prophets in religious life respond when younger prophets in the life are asking for changes in community and prayer? (Sister Anne E. Patrick, S.N.J.M.) And: If Catholics go far enough down the path of cultural combat, are they no longer interested in transforming the world, but rather in finding an alternative to it?

(Dennis Doyle).

This overview leads to a single question: will you be burying your nose in one of these tasty books? n Schuck Scheiber | Book Tasting

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