2024 HORIZON, Number 2, Spring

Latino cultural patterns

2 UPDATES

3 Must knows of Latino culture

By Father Juan J. Molina and deacon John chitakure

11 Encouraging vocation culture in Hispanic families

By hosFFMan ospino

17 Gifts and challenges of older candidates

By sean reynolds

22 Tips for database use in vocation ministry

By dan Masterton

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THE NATIONAL RELIGIOUS VOCATION CONFERENCE is a catalyst for vocation discernment and the full flourishing of religious life as sisters, brothers, and priests for the ongoing transformation of the world.

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The effort of a lifetime

ISPENT TWO YEARS IN MY LATE 20s with my husband living and helping with parish work in rural Venezuela. Our first son was born there. Those years were one of the best and most searing experiences of my life. I learned what it was to live with nearly no cultural comforts. No phone, takeout, English, familiar gestures and expressions, customary celebrations, and the list goes on. It was another world, one where I was often a fool who couldn’t express herself in Spanish any better than the local four-year-olds. The people taught me to see God and the world differently. In spite of it, and in spite of other cross-cultural immersion experiences, I still take baby steps toward what we now call “intercultural living.”

Our writers in this edition urge me along as I move haltingly. Thanks to them, we can keep learning how to be truly hospitable to everyone. It takes more than smiles, handshakes, and a door ready to swing open. As vocation ministers, we must consciously go to the places where we might feel as foolish as I did in Venezuela, places where we are not at ease: places, parishes, and groups with people whose music, prayer, language, and expression are outside our comfort zone. It’s the only way to begin building relationships on an equal footing (in contrast to relationships where we are the “helper” or some other social superior).

Humans by instinct usually group themselves with their tribe. God appears to be calling us to “put out into the deep” and group ourselves differently in the 21st century in both secular and religious life. Are we up to the challenge?

Carol Schuck Scheiber, editor, cscheiber@nrvc.net

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

Board chair: Sister Nicole Trahan, F.M.I.

Vice chairs: Friar Mario Serrano, O.F.M.

Conv. and Mr. Len Uhal

Brother Joseph Bach, O.F.M.Conv.

Ms. Nancy Costello

Sister Margarita Hernandez, S.P.

Brother Brian Poulin, F.M.S.

Brother Edward Shields, F.S.C.

Sister Gail Trippett, C.S.J.

Sister Mary Yun, O.P.

Sister Deborah Borneman, SS.C.M.

Ex officio

Key workshops in Kansas this summer

Vocation ministers are invited to attend one or more of the five workshops offered in July at the NRVC Summer Institute at the Marillac Center in Leavenworth, Kansas. Details are at nrvc.net.

Orientation Program for New Vocation Directors

July 10-14, by Sister Deborah Borneman, SS.C.M. and Father Adam MacDonald, S.V.D.

Ethical Issues in Vocation and Formation Ministry

July 16-17, by Father Raymond P. Carey, Ph.D.

Behavioral Assessment 1

July 19-21, by Father Raymond P. Carey, Ph.D.

Health and Wellness Issues in Candidate Assessment

July 23-24, by Sister Mary Catherine Redmond, P.B.V.M. and Sister Chero Chuma, C.S.J.P., D.N.P.

Understanding, Assessing, and Fostering Psycho-Sexual Integration

July 26-29, by Sister Lynn M. Levo, C.S.J., Ph.D.

November convocation speakers, voting

The speakers for the NRVC convocation in Minneapolis Oct. 31 - Nov. 4 will be:

Ms. Ann Garrido, D.Min. an associate professor of homiletics at Aquinas Institute of Theology in St. Louis. She will lead a workshop on healthy communication and conflict management in a vocation context.

Brother Christopher Patiño, F.S.C. is general councilor for the Institute of the Brothers of the Christian Schools (De La Salle Brothers). He will speak on a global view of religious life and vocations, moving beyond a United Statesonly narrative to define who we are.

Sister Patricia Chappell, S.N.D.deN. has served on her community’s Provincial Leadership Team and was elected to the U.S.-East-West Unit Provincial Team. She works in anti-racism efforts and will address anti-racism spirituality, nonviolent communication, and ways vocation ministers can navigate change toward interculturality.

Note about votiNg iN the electioN See usa.gov/early-voting for details on ensuring your ability to vote in the national election on Tuesday, November 5.

Have you seen the vocation storymap lately?

The NRVC has even further refined its second storymap site, a visual, interactive repository of information about American women and men religious. The storymap presents the 2020 NRVC/CARA Study on Recent Vocations to Religious Life in a highly visual way that showcases the vibrancy and durability of the life.

Find it at tinyurl.com/MeetTodaysReligious. n

Garrido

Patiño

Chappell

Participants in a recent NRVC workshop.

eborah b orneman SS.C. m

The Virgin of Guadalupe is important to many Mexican Americans. Devotions to her can be an important cultural touchstone to honor. Pictured here is Father Eugene Batungbacal.

By Father Juan J. Molina and Deacon John Chitakure

Must knows of Latino culture

DISCERNING A CALL to religious life is a delicate process because it involves a life-changing decision. Vocation ministers often accompany those in discernment, helping them better understand the religious community and themselves and to pray about their decision. On the one hand, the discerner listens to the promptings of the Holy Spirit in connection with the call. On the other hand, the minister guides and advises the person in interpreting and understanding the will of God. This discernment conversation happens within the context of both the minister’s and discerner’s culture. Sometimes candidates from diverse cultures discern together in the same household—which can enrich their process or make it more challenging.

Father Juan J. Molina Flores, a priest of the Archdiocese of San Antonio, is the president of the Mexican American Catholic College. He has worked for the United States Conference of Catholic Bishops and Catholic Relief Services and has served in a variety of ministries, including parish ministry.

Deacon John Chitakure is an associate professor of pastoral theology and a facilitator of intercultural competencies at the Mexican American Catholic College in San Antonio. He holds a doctorate of ministry and a Ph.D. in religious studies.

Culture shapes expectations and more

Although many factors influence human behavior, culture plays a major role. Cultural anthropologists agree that a conclusive, definitive, and universal definition of culture remains elusive, so we offer here a working definition. By culture we refer to the learned habits, shared meanings, social realities, moral standards, and thought processes that an individual shares with people of the same heritage or background. A cultural identity is associated with particular expectations and behaviors.

If a discerner and vocation minister do not have a common cultural identity, as is often the case in the United States, conflicts may arise because of violations of certain cultural expectations. Therefore, it is important for both the vocation minister and the discerner to acquire skills for interacting with each other respectfully and with understanding. These competencies are intended more for self-awareness than for culturally diagnosing the other.

as children or adults like José and Juliana. The acquisition of cultural self-awareness helps both the minister and aspirants to understand how their cultures influence their interaction and the outcome of the discernment process.

The image of an iceberg is a popular way to explore basic cultural categories. Culture is similar to an iceberg, which has an external tip that is observable, and a larger internal part that is not observable. The external part of culture involves observable aspects, such as food, dress, music, sports, architecture, and so on. The internal, unobservable aspects involve values, attitudes, and worldviews.

Although all these individuals are Latinos and share some basic traits, their individual cultural identities differ. These Mexican, Brazilian, and Dominican candidates may each need a slightly different kind of accompaniment.

Here we hope to share ideas about how vocation ministers can effectively accompany Hispanic Catholics who are discerning religious life. A note about language: while there are several terms for this group, we’ll alternate Hispanic and Latino, since the U.S. Conference of Catholic Bishops uses the combined term Hispanic/ Latino.

Encountering Hispanics

Meet Antonio, Jennifer, José, and Juliana. Both Antonio and Jennifer were born in the United States and are in their early 20s. Antonio’s parents are from Mexico, but he feels closer to the U.S. dominant culture, while Jennifer feels closer to her Mexican roots. José is in his 30s, was born in the Dominican Republic, and migrated to the U.S. as a young adult. He speaks Spanish and is learning English. Juliana is in her 40s, was born in Brazil, and speaks Portuguese. She, too, is learning English.

Although all these individuals are Latinos and share some basic cultural traits, their individual cultural identities differ. These candidates may each need a slightly different kind of accompaniment. Some Latinos discerning religious life in the U.S. were born and raised here like Antonio and Jennifer, but others migrated to the U.S.

Language

Even though the discerners described above may have different personalities, they are likely to share basic cultural traits with Hispanics who have similar backgrounds. At the same time, it is important to note that culture is dynamic and is influenced by many factors, including education, friends, occupation, and environment. That is why even siblings sometimes assume slightly different cultural identities.

Statistics show that in 2023 just over half of Hispanics born in the United States are bilingual (56 percent), but some are not. Even though most of these bilingual Latinos speak fluent English, there may be many English expressions, phrases, or vocabulary they do not understand. Thus, it is important for vocation ministers to clearly explain all the application and formation processes and documents using simple English.

Also, for the lack of appropriate vocabulary, people like José and Juliana (who speak English as a second language) may struggle to find the right word to use, or unknowingly use inappropriate terms. For instance, José and Juliana may find it difficult to differentiate the meanings of words such as anger, frustration, annoyance, irritation, outrage, displeasure, upset, and so on. It takes a native speaker of the English language to select the right word for the type and intensity of an emotion. Consequently, a situation that Antonio and Jennifer may describe as “frustrating,” José and Juliana may describe as “having caused anger.” José and Juliana may also have heavy accents, which can be difficult to eradicate no matter how hard they try.

Since José is Spanish-speaking, and Juliana Portu-

guese-speaking, their accents are likely to sound different. The vocation minister should be prepared to get familiar with the accents of candidates, which may take some time. One way to avoid misunderstanding caused by accents is to communicate important issues both verbally and in writing. In addition, some native Spanish speakers like José may have difficulty pronouncing certain English letters. Words that start with the letter ‘u’ such as urban, understand, urge, unit, and so on, are likely to be problematic.

Furthermore, if candidates like Jennifer or José live in a discernment house, it may be important for vocation ministers to incorporate Spanish songs and prayers into the liturgy to make them feel included. Keep in mind, however, that not all Latinos speak Spanish. Although the people of Brazil, Guyana, Suriname, and French Guiana are Latin Americans by definition, Spanish is not their first language. For instance, Juliana’s first language is Portuguese since she is from Brazil. In addition, many U.S.-born Hispanics were not raised in Spanish-speaking homes. Although Antonio has Mexican parents, he may not be interested in singing Spanish songs. In a spirit of fairness and inclusivity, vocation ministers will want to consult with individuals about using Spanish or Portuguese in liturgies and act accordingly.

Food

Although food usually brings people together, it can also divide them. If discerners live in the same house, although most will be willing to eat American food, it’s important to have the chance to prepare their own

For most people, food is at once deeply personal and deeply attached to culture. It is important to respect people’s preferences and—in community settings— to make an effort to share the foods that are important to newcomers.

cultural dishes occasionally. Vocation and formation ministers should ask the candidates about their preferred foods instead of generalizing or assuming. For instance, not all Hispanics are Mexicans, so, they do not all enjoy tortillas, menudo, and tamales—nor do they all enjoy spicy food, for that matter. Also, not all Mexicans share the same cultural dishes and recipes. Even though both Antonio and Jennifer are both of Mexican descent, they may not like the same things. When a cultural dish is prepared, it is important for the vocation minister and others in the household to eat it if at all possible.

While the vocation minister should encourage Mexican, Dominican, or Brazilian dishes, the cultural context of the community also should be given serious consideration. Discerners should be reminded that, even though all cultures are equal though different, and that every food is the best to people who eat it, religious life has its own culture, one that should be learned and observed. It also helps to have guidelines governing the preparation of foods with an overpowering aroma. In fact, the best approach to food is to openly discuss it and together form guidelines about when and how to prepare it.

Spirituality and festivals

Most Latinos are involved in popular religiosity. Devotions to the Virgin Mary are very popular, and the minister should not be surprised to hear candidates sharing that they were called to be a missionary to the United States by Our Lady. The Mexican Día de los Muertos, Las Posadas, and Día de la Virgen de Guadalupe may be important to Antonio and Jennifer. Carnival and Semana

Santa might be important to Juliana. For José, the Feast of the Virgin of Altagracia likely would be important. And if he were from Bolivia, the Virgin of Candelaria and the festival of Urkupuña in Quillacollo could be important. Holding and lifting hands during the Lord’s prayer is another aspect of Latino popular religiosity. It is good for vocation ministers to learn about and incorporate these devotions and celebrations into the life of an intercultural discernment community. Again, different Hispanics have different devotions. It is always helpful for a vocation minister to ask discerners about their devotions and holidays while at the same time teaching them the spiritual exercises important to the community. The vocation minister should both learn from and guide the discerners in this regard.

Eye contact

People from different cultures are socialized differently regarding eye contact during conversations. The U.S. dominant culture, which the vocation minister and aspirants like Antonio may consider their own, expects that

a respectful eye contact should always be maintained because it is part of nonverbal communication. Eye contact is believed to convey emotional cues. Although some Latinos encourage and appreciate direct eye contact, others may avoid it to prevent being perceived as intimidating or disrespectful. A vocation minister should not expect José and Juliana to maintain eye contact in the same way Antonio and Jennifer would. Vocation ministers who belong to the U.S. dominant culture can be tempted to interpret the avoidance of eye contact negatively, which may lead to erroneous interpretations. Instead of interpreting the avoidance as rude or hostile, the vocation minister might seek to understand the cultural reason for its avoidance.

Concept of time

The cultural iceberg theory is at play when it comes to attitudes toward time. Vocation ministers and discerners may have to dig a little to understand one another in this regard. For instance, Hispanics tend to adhere to a kairos sense of time, which is measured by the task to be accomplished. Kairos is God’s time, where people’s activities govern the time to be spent on those activities instead of being controlled by the clock. José and Juliana are likely to function in kairos time, while Antonio and Jennifer are likely to function in chronos (quantitative) time because of being raised in the U.S. dominant culture. Sometimes kairos people arrive late to meetings, parties, gatherings, or even Mass—and they may not feel bad about it. A party can start late and go on forever. Their pace of life is relaxed because they feel that they own their time and can do whatever they want with it.

Kairos timekeepers are different from chronos timekeepers, who generally see time as money, which should not be wasted. Meetings, parties, and church services start and end as scheduled, and participants are expected to arrive on time. Hence, serious conflict over timekeeping can arise. A vocation minister might feel disrespected when discerners such as José and Juliana are late for in-person or virtual appointments, while the kairos people may feel rushed by a schedule. That said, it should be noted that chronos time has been exported to other cultures, and many people have accepted it as the appropriate standard for business. Meanwhile, kairos time is a temptation for people of all cultures. Consequently, vocation ministers may need to gently remind discerners, regardless of their cultural identity, of the need to observe time as understood by the religious community.

Celebrations particular to a person’s heritage can be of great importance. It pays for vocation ministers to learn about these special moments on the calendar.

Snapshot of Latinos in the United States

IT IS HELPFUL for vocation directors to keep in mind the tremendous diversity within what is grouped together as Hispanics or Latinos. Here is a snapshot of this population based on information gathered and analyzed by the Pew Research Center.

Majority Mexican; other origins increasing

Historically the majority of Hispanics in the United States have roots in Mexico, and that continues to be true, with 60 percent tracing their heritage to Mexico. However, the Latino population is increasingly coming from other parts of Latin America. Three countries of origin are growing the most quickly. They are Venezuela, the Dominican Republic, and Guatemala, says Pew.

Relying on 2021 U.S. Census Bureau data, Pew reports that the five largest origin groups are as follows:

Mexicans 37.2 million (60%)

Puerto Ricans 5.8 million (9%)

Salvadorans 2.5 million (4%)

Dominicans 2.4 million (4%)

Cubans 2.4 million (4%)

English proficiency on the rise

The majority of Hispanics speak English proficiently (72 percent in 2021), and the proportion who do so is rising. It’s up from 2010 when just 65 percent

reported that they spoke only English in the home or spoke it very well.

Increasingly born in the U.S. Immigrants still account for about a third of this population, but the share of foreign-born Latinos in the United States is slowly going down—with about 5 percent fewer of them than a decade earlier. Today 68 percent of U.S. Hispanics were born in the United States.

Nevertheless immigrants tend to have a strong showing among those who join religious communities. A sizable share of new entrants to religious communities comes from people born outside the U.S.—22 percent, according to the 2023 Profession Class Report by the Center for Applied Research in the Apostolate.

Most are U.S. citizens

Hand-in-hand with the fact that most Hispanics were born in the U.S. is the fact that a large majority, about 81 percent in 2021 according to Pew, are citizens. Citizenship has been trending upward and is seven points higher than in 2010.

Heritage varies widely by city

While Mexican Americans are the largest sub-group of Latinos in the nation (60 percent), the country of

Communal approach

Most Latinos have a communal understanding of family. So it is likely that Antonio, Jennifer, José, and Juliana all understand it that way. For them, family includes grandparents, aunts, cousins, uncles, nieces, and so on. At every family gathering, such as birthdays, weddings, sacraments, graduations, quinceañeras, Christmas, funerals, etc., most of these family members are invited and even expected to attend. These gatherings can be large, and the expressions of affection can include hugs, kisses and handshakes.

origin varies dramatically from one major metropolitan area to another. For instance, pewresearch.org reports: “Puerto Ricans make up 43 percent of Hispanics in the Orlando, Florida, area; Cubans make up 40 percent of Hispanics in the Miami area; and Salvadorans account for 31 percent of Hispanics in the Washington, D.C., area.” Details of other metro areas are at pewresearch. org.

A young population

In 2021, Hispanics had a median age of 29.5. That’s eight years less than the overall American median age of 37.8.

Bachelor’s degrees increasing

One in five Latinos over age 25 held a bachelor’s degree in 2021. That percentage is lower than for the overall U.S. population (38 percent), but it is growing. The share of Latinos with a bachelor’s degree went up by 7 points over a decade.

Poorer than other Americans, but much variation

The median income for Hispanics was $59,000 in 2021, lower than the U.S. median of $67,000. The figure varies quite a bit by country of origin, with Argentines having an above average median income of $80,000.

Compiled from data at pewresearch.org

According to the scholar Geert Hofstede, cultures tend toward either individualism or collectivism, with most Hispanics adhering to collectivism. In this cultural pattern, the community plays a major role, more so than the individual. Most Latinos subscribe to the philosophy, “I am, because we are.” Individuals get their cultural identity from the community (the family in the larger sense), and hence, the community (the family) must be consulted in decision making and should be invited to certain celebrations. Ministers who come from individual-oriented cultures may violate the communal

expectations of Hispanics who are likely to be offended if their extended family members are not seen as important as members of their nuclear family. Hispanics in a discernment house would ask permission to go home to celebrate with aunts, uncles, and cousins; and they would invite them to the religious house whenever possible. Latinos are likely to see the religious community as a family they can trust and confide in, and if that confidence is not upheld, they may feel betrayed.

Vocation ministers may want to empower community-oriented candidates to be independent of the home community and make their own personal decisions according to the requirements of the institute. Still, it probably will be important for the community to create and maintain good relationships with the families of discerners so they feel they still belong to their family.

Adaptation to cultural change

Communication styles

High-power-distance cultures believe that hierarchy has its rightful place and a leader is not equal to the one being led. People from these cultures may avoid challenging a leader.

Joining a religious community entails cultural and environmental changes. Candidates like José and Juliana have already moved from their homes in Latin America to the U.S., and now they are considering a move into their respective religious communities. They would have a lot of cultural adjustments to make in terms of language, food, relationships, time keeping, and more. Cultural anthropologists talk about the culture shock suffered by people who leave behind their cultural context. Change is not easy for most people, but for community-oriented Latinos, tolerance of change might be very low for both parts of the cultural iceberg, the visible and invisible. They may need time to adjust to the dominant American culture (not to mention the subculture of religious life), and the vocation minister needs the virtue of patience.

In contrast, Hispanics born in the United States, like Antonio and Jennifer, are more likely to adapt well to the cultural change of religious life, given that they’ve grown up in the dominant culture. A move into a religious community would not involve adapting to both the dominant American culture and religious-life culture at the same time. Most candidates, irrespective of their cultural identity, experience at least some culture shock when getting to know a congregation, which may be erroneously interpreted as a lack of vocation.

Our culture influences our communication styles, including language, expressions, gestures, and how and when we speak. Scholar Edward T. Hall divides the cultures of the world into two main communication styles—low context and high context. Context refers to the overall situation within which communication takes place. High context people spend a lot of time contextualizing by sharing personal and communal stories. They rely on tone and body language to convey meaning. When it comes to business conversations and interactions, they speak less because they better understand non-verbal communication since they would have spent a lot of time sharing their context.

The United States has a low context culture, which Antonio is likely to affiliate with. Because Americans spend little time together contextualizing, they use a lot of details in business communications and contracts. For them, all business communications must be written, detailed, and clear. Latinos such as José and Juliana, being group-oriented, high-context communicators, may rely heavily on inductive logic and shared context. As a result, they can be ambiguous, less detailed than others, and more nonverbal in official or formal communications that may involve signing. For instance, when buying a property, low context cultures involve a lot of contracts that need to be signed. High context cultures may not require the signing of detailed contracts but rely on the common trust and understanding that a verbal agreement would be honored.

So, when arranging a phone call or personal meeting with Hispanics, a vocation minister may want to allow for more time than usual because the candidate may want to give context to the issues under discussion. Also, strong listening skills are needed for a vocation minister to be able to summarize the crux of a long conversation. Meetings such as monthly check-ins or Mass or prayer service attendance would be formal times in which the candidate may only have limited interaction (and context) with people. On the other hand, more serviceoriented events or events with meals may be less formal and more open to interaction, giving candidates higher context, meaning more time to talk.

A related challenge is dealing with conflict. Discern-

Typically Hispanics have a strong sense of family life, and decisions are less individual and more communal and familial.

ers from high context cultures may deal with conflict by concealment and non-confrontation, attempting to maintain their relationship with others and the minister. A vocation minister should not assume that if the discerner does not complain, there is no conflict. In contrast, both Antonio and Jennifer—and vocation directors from the dominant culture—may deal with conflict by discussing it in a direct, straightforward manner. José and Juliana may see this as divisive and undesirable.

Power perception

People from different cultures perceive power differently. Scholar Geert Hofstede named two broad categories for how cultures perceive power and authority: lowpower-distance and high-power-distance. People from low-power-distance cultures feel that they are closer to the source of power, and therefore, feel powerful, while high-power-distance cultures feel that they are far away from the source of power, and therefore, feel powerless. Among our vocation candidates, we assume that Antonio has embraced the dominant culture of the U.S., which is low-power-distance. Antonio may feel he has power and may even challenge leaders respectfully. If he has needs, he can easily communicate them to the voca-

tion minister. He may air his views without fear or even disagree with the minister if necessary. He may be able to jump into and out of conversations smoothly without feeling he has interrupted others. A vocation minister may want to encourage Antonio to share his power with others by inviting them to share their views.

High-power-distance cultures believe that hierarchy has its rightful place and a leader is not equal to the one being led. People from these cultures may avoid challenging a leader. If there is to be any change in such a society, it has to be revolutionary. Since most Latinos come from high-power-distance cultures, vocation ministers should understand that candidates like José and Juliana may feel that they do not have the right (or power) to disagree, argue, criticize, or share their views with those in leadership. Thus, compared to people from the dominant culture, they may be more deferential to people in the congregation and less assertive of their own needs and thoughts. They may not bring their needs to a vocation minister because they expect the minister to know what they need and to respond accordingly.

Vocation ministers will probably need to empower José and Juliana by encouraging them to speak out. This does not mean that José and Juliana are inauthentic and timid. Rather, they believe the leader knows best and acts

Formality and informality

Hispanics tend to be friendly and affectionate and are comfortable with expressing feelings of warmth and acceptance through hugs or even kisses on the cheek, regardless of the person’s social position. in the best interest of everyone. This cultural pattern is particularly important to be aware of when it comes to immigration status. Instead of sharing their grievances (or needs or status) with the vocation minister, they may only share them with other candidates because they perceive communal power in the group.

Hispanics tend to be formal in how they address elders and those in authority, and any informality may be interpreted as disrespectful. This shows up in Spanish, with the word “you” having a formal form (Usted) and informal (tú). On the contrary, Americans are very informal, and most call each other by their first names. Vocation ministers probably should not insist on being called by their first name because this can be very uncomfortable for some Latino discerners. Those from more formal cultures will probably prefer to use a first name paired with Sister, Brother, Friar, or Father.

Personal space and sexuality

In general, Latinos tend to be friendly and affectionate and are comfortable with expressing feelings of warmth and acceptance through hugs or even kisses on the cheek, regardless of the person’s social position. So José, Juliana, and perhaps Jennifer may give hugs and touch or pat people on their shoulders to comfort them. To do this, they may move close to the other person and violate their personal space. This hugging and patting should not be misunderstood as a sign of informality because the expectation to use Usted and tú remains.

The U.S. dominant culture is different because it expects personal space to be maintained, particularly with strangers and those in power. Any violation of this expectation can be misinterpreted. Antonio is likely to avoid giving hugs to people who are not close friends or family members. A vocation minister may perceive candidates who offer hugs as too comfortable and disre-

spectful—even “too friendly” and in violation of personal space boundaries. Meanwhile, a Latino discerner may think that the vocation minister is aloof and unfriendly. It must be noted that the Hispanic acceptance for these gestures in no way gives permission to touch someone inappropriately.

§ § § §

Given the tremendous cultural diversity among those attracted to religious life, it is good for vocation ministers to acquire intercultural understanding and skills. Vocation ministers might want to commit to learning about their own and other cultures in an intentional, systematic way. Also, the assessment tools for candidates should reflect the cultural diversity of the larger church community. Lastly, the cultural values of all religious community members—as seen in food, liturgy, language, thought patterns, logic, and more—should be respected. At the same time, each religious congregation has its own culture, and candidates need to learn it. This learning does not require them to completely discard their own culture, but rather to retain that which is helpful to the community and integrate it with the community’s own values and expressions.

Intercultural living, as the late Father Anthony Gittins, C.S.Sp. said, “demands graciousness, diplomacy, compromise, mutual respect, serious dialogue, and the development of a common and sustaining vision.” The result will be a hybrid culture that honors all. n

Recommended reading

Beyond Culture, by E. Hall. Anchor Books, 1976.

Culture’s Consequences: Comparing Values, Behaviors, Institutions and Organizations Across Nations, by Geert Hofstede. Sage Publications, 2001.

“Latino diversity: complex but important to vocation ministry,” by Father Gary Riebe-Estrella S.V.D., HORIZON, 2013 Winter.

Living Mission Interculturally: Faith, Culture, and the Renewal of Praxis, by Anthony Gittins. Liturgical Press, 2015.

“Study looks at vocation consideration, challenges among Hispanics,” from the study executive summary by Mark M. Gray and Mary L. Gautier, HORIZON, 2013 Winter.

The Bush was Blazing But Not Consumed, by E. Law. Chalice Press, 1996.

It takes time to deeply understand another culture, but religious communities can immediately act on some suggestions for building a culture of vocations within Latino families.

Encouraging vocation culture in Hispanic families

THE CHURCH HAS MANY TIMES SPOKEN of the family as the source of vocations. But Catholic families do not exist in a vacuum. They are shaped by the circumstances of their society and moment in history. It would be unrealistic to expect that Catholic families in the 2020s would mirror those of the 1960s. Equally unrealistic is to imagine that a Mexican Catholic family that migrated to the United States would practice its faith exactly as if it were living in Latin America 20 years earlier.

If the American Catholic family, in all its complexity and expressions, is to be a source of vocations—priests, sisters, brothers, lay ecclesial ministers, Christian disciples—we must have a good sense of what this family looks like and the circumstances in which it lives. A close look at Hispanic families seems like a good way to begin.

Hispanics redefining U.S. Catholicism

To speak of American Catholicism usually evokes the experience of Euro-

By Hosffman Ospino

Hosffman Ospino is a professor of Hispanic ministry and religious education at Boston College, where he also serves as chair of the Department of Religious Education and Pastoral Ministry. He served as principal investigator for the National Study of Catholic Organizations Serving Hispanic Youth. See the 2023 report on this study at tinyurl.com/yu5axdtt .

Americans, that is, White Catholics and their communities. Whether one refers to American Catholic political, philanthropic, or ecclesiastical influence, the collective imagination almost instinctively presupposes this population. Yet current demographics tell a different story.

Hispanics constitute about 42 percent of the entire U.S. Catholic population today. Yet most telling is the estimated 60 percent of all U.S. Catholics under age 18 who are Hispanic. These numbers reveal a major demographic transformation in the Catholic Church in the United States in a rather short period of time. Of course this is not the first time that U.S. Catholicism has experienced such transformation. It is important to remember that when millions of Catholic immigrants from Europe settled in the United States in the 19th and early 20th centuries, meager structures, personnel, or resources were in place to welcome them. The new Catholic immigrant wave, however—mostly from Latin America and Asia—comes into an extensively more organized and resource-filled experience of being church.

At the heart of these demographic changes is the decades-long, almost uninterrupted migratory wave from Latin America, especially from Mexico. Approximately 20 million immigrants from Latin America and the Caribbean live in the United States, about 52 percent of whom are Catholic. Every year the United States adds about 1 million immigrants from Latin America and the Caribbean to its population. In turn, Hispanics have one of the highest birth rates among all populations in the country. The majority of Hispanics living in the country (68 percent) are U.S.-born, and millions are very young.

Great variety within Hispanic population

Technically speaking, Hispanics as a whole are not an immigrant group, which comes as a surprise to many, especially since most resources dedicated to Hispanic ministry focus largely on services to immigrant populations. Catholic self-identification among U.S.-born Hispanics is much lower than that among immigrants, which should be a major area of concern for pastoral leaders and anyone interested in vocations in the church. All in all, we are at a moment in which a major portion—the largest!—of the next generation of American Catholics will be U.S.-born Hispanics who are essentially being raised by immigrant parents and relatives.

Catholicism (about 43 percent of all Hispanics selfidentify as Catholic) and the Spanish language (about 61 percent of Hispanics five and older speak Spanish at home) still serve as the two main characteristics that

unite Hispanics. However, the shared religious and linguistic roots are no indicators of homogeneity. Arriving from more than 20 different countries, each with a rich variety of subcultures, the Hispanic immigrant experience is quite complex. Also, the fact that just over two thirds of Hispanics are U.S.-born calls for an assessment of how we understand and approach the Hispanic Catholic experience.

While Hispanics, particularly those who are U.S.born, are integrating fast into the larger culture and into the life of the church in the United States, this integration is simultaneously transforming church and society at their cores. We are witnessing the birth of a new way of being American and Catholic with a strong Hispanic identity and are in dialogue with the many other cultural expressions that are reshaping U.S. Catholicism in the 21st century. The next generation of Catholic leaders, in the church and beyond, must be aware of these transformations. We cannot afford to ignore them. Doing so risks sidelining the largest and youngest portion of our Catholic community, thus becoming practically irrelevant to our own people.

One question Catholic leaders may want to ask themselves is this: has our collective consciousness kept up with the changes that are transforming thousands of Catholic faith communities and families nationwide?

Let’s be realistic about Hispanic families

One of the most common points I address in my writings and presentations as a pastoral theologian is the idealization of the Hispanic family. I often hear from pastoral leaders that they like Hispanic families because they often see these parents and children come together to Mass and because these parents are having many children who in turn are brought to our churches to be baptized. What is not to like about this? Nationally, about two thirds of Hispanic households have a married couple.

These are positive realities that need to be highlighted as we serve Hispanic families and affirm a culture of vocation among them. Hispanics by and large have a strong sense of family life that naturally nurtures sensibilities about life in common and the possibility of dedicating one’s life to the service of others. This sense of family life has been deeply influenced by centuries of Catholic presence in the Southwest, Latin America, and the Caribbean. Another significant influence is the communal character shared by most Latin American, Caribbean, and U.S. Hispanic cultures. Certainly this meshes

with the communal nature of religious life.

But the uncritical celebration of a sense of family can obscure the importance of realities that, if ignored, may be detrimental to discerning vocations among Hispanic Catholics. Let me highlight three of those realities.

EXTENDED FAMILY IS VALUED

An overemphasis on the nuclear family can prevent us from appreciating the importance and influence of the extended family (i.e. grandmothers, aunts, and uncles), which for Hispanics often plays a major role in the education of the young, religious self-identification, and the definition of career paths. The extended family often constitutes the first level in Hispanic families’ support networks, especially for women, on matters of care and the education of children.

POVERTY HAS REAL EFFECTS

About one in five Hispanics in the U.S. lives in poverty. About another quarter lives near the poverty level. Hispanics who are more prone to live in poverty are those who are undocumented, those living in rural areas, and those with less than high school education. Poverty tends to go handin-hand with low levels of educational attainment. Only 20 percent of Hispanic adults have a bachelor’s degree or more. Seventy percent of Hispanic children are born to mothers with a high school diploma or less, who tend to be poorer than the rest of the Hispanic population. Poverty among Hispanics also has an impact on parishes that serve them and on any programming that fosters a culture of vocation. When compared to parishes without Hispanic ministry, most parishes serving Hispanic Catholics struggle financially and are less likely to have a hired youth minister or sponsor a Catholic school. Both of these ministries encourage faithful disciples, that is, Catholics inclined to consider a church vocation.

GENERATION GAP WORSENED BY MIGRATORY DYNAMICS Regular intergenerational family (and church) dynamics are often exacerbated by cultural and migratory realities. The majority of the nearly 11 million unauthorized immigrants in this country are Hispanic, mostly Mexican. In 2021 six million children in the country— almost all born in the U.S.—lived with an unauthorized parent. Adults who were born in a different country hold particular sets of cultural values, and practice their Catholicism in very unique ways are raising children born in a culture that is in turn pluralistic, pragmatic, and rapidly secularizing.

Just imagine having a conversation about vocation under these circumstances. Or let’s start by simply talk-

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ideNtity SeekerS

30-45 perceNt

Mostly born in the U.S.

Children of immigrants

Mostly bilingual

Low self esteem

Struggle to finish school

Unmotivated/apathetic

May find hope in work or family relationships

Mostly lower-middle class

May seek refuge in alcohol, drugs, promiscuity

SNAPSHOT OF HISPANIC YOUNG PEOPLE

immigraNt WorkerS

20-40 perceNt

Mostly of Mexican origin

Many are undocumented

Mostly Spanish-speaking

Have large families

Little formal education

Motivated and hopeful

Willing to work hard

Mostly lower class

Many seek moral and spiritual support from church

Majority are Catholic

maiNStream moverS

15-25 perceNt

Mostly born in the U.S.

gaNg memberS & high riSk youth

10-15 perceNt

Mostly born in the U.S.

May leave barrio behind Anger toward society

Mostly English speaking

Attend private schools

College education

Motivated and hopeful

Willing to work hard

Mostly middle to upper class

May leave Catholic Church

May look down on other categories of Hispanics

Limited bilingual abilities

Experience despair

Little formal education

Most are unemployed

Many live in inner cities

Mostly lower class

Many are incarcerated

May look down on other categories of Hispanics

Thank you to Marilyn Santos for providing this overview. The source for this information is Instituto Fe y Vida, feyvida.org.

ing about why go to Mass and in what language! This same complicated dynamic is replicated in our parishes. The 2014 National Study of Catholic Parishes with Hispanic Ministry revealed that the majority of Hispanic Catholic pastoral leaders are immigrants: more than 95 percent of sisters, about 90 percent of priests, and 65 to 70 percent of lay ecclesial ministers are immigrants. They are serving Catholic families with children and youth born and raised in the United States. Over 90 percent Hispanics under the age of 18 are U.S.-born. Are we speaking common languages? Perhaps we do at a surface level, but the interpreting frameworks are profoundly different, and that needs to be taken into consideration when speaking about a culture of vocation.

These three dynamics—extended family, poverty, and a generation gap with great cultural differences—illustrate the complexity that characterizes the lives of millions of Hispanic families. A future essay can explore other dynamics that deserve to be highlighted as well, including the pervasive presence of structural racism, the luring power of secularization making major inroads among Hispanic youth, and the lack of intercultural competencies among many pastoral leaders. It is quite

tempting for ministers in our church to spend much time searching for a common approach (that is, a onesize-fits-all strategy) to Hispanic family ministry or to fostering vocations among Hispanics. If we can dwell for a while on the complexity of the reality at hand, we could then be more effective in affirming a culture of vocation among these families.

Build on strengths to foster vocation

Duc in Altum! “Put out into the deep” (Luke 5:4). These words are often echoed in our faith communities when we speak about the call to missionary discipleship. They also ring loud and clear in conversations about our vocation as disciples of Jesus Christ and the various expressions of that vocation. Keeping in mind what we have been exploring, it becomes imperative to ask: what does it mean to say duc in altum in light of the experience of the Hispanic family? What are the most prevalent elements of a culture of vocation rooted in that experience?

It would be a major pastoral and cultural oversight to assume that Hispanic Catholic families lack an under-

standing of the idea of “vocation.” The fact that this is a common term in Catholic circles and that Catholicism has historically permeated much of the Hispanic cultural worldviews allows us to safely assume that most of these families have some form of understanding—even if rudimentary—of the term in its theological sense. This is certainly a good starting point. But we need to go deeper into the Hispanic experience and ask what else is worth affirming.

A most obvious characteristic at the service of a culture of vocation is what has been identified as the Hispanic sense of family. The experience of family is often mediated through a commitment to traditional forms of family life (i.e., parents and children in a household), with strong participation from the extended family, particularly in affairs such as caring for and educating the young. But the sense of family does not end there. There is the role of madrinas (godmothers) and padrinos (godfathers) who are more than proforma participants in a religious ritual. They become de facto second parents and have a responsibility to children and the rest of the family. Parents and godparents become compadres (to be a father with) and comadres (to be a mother with).

erty, hunger, violence, persecution). For millions more, the move meant searching for a better existence with the hope that they and their children could live with dignity. Today millions of Hispanics move across the country searching for jobs, from cities to suburbs, from places where they are persecuted or mistreated to others where they can experience the calm of a sunset in the warmth of their home. For millions, life is una lucha diaria—an everyday struggle—to move through the structures of our society, often defying the odds, sailing against the winds of irrational biases, and relentlessly taking one day at a time.

Religious communities should work with grandparents and godparents, among others, so these family members can fulfill more effectively the accompaniment role they play in their families.

Vocation offices in religious orders and dioceses should work with grandparents and godparents, among others, so these family members can fulfill more effectively the accompaniment role they play in their families—not merely using them to transmit information, but empowering them to be agents of vocational life in the everyday. This certainly demands a much needed commitment to adult catechesis among Hispanic adults.

Learn the stories of the people

Twenty-five years ago Catholic historian Moisés Sandoval referred to Hispanics as a people “on the move” (On the Move: A History of the Hispanic Church in the United States). His expression truly captures the experience of Hispanics in the United States territory during the last 500 years. The move for millions of Hispanics was unchosen in the case of those who were annexed to the U.S. territory (much of the Southwest), those who were colonized, and those who ended up on U.S. shores and borders in exile or fleeing some form of social ill (pov-

Vocation ministers cannot ignore these stories about Hispanic Catholics. In those stories and experiences their Christian vocation is fully experienced because God does not call us without those moments that have made us who we are, or without our cultural backgrounds, or without the people with whom we share our lives. In fact vocation for these many families who today are transforming the American Catholic experience is nothing less than God’s calling to prophetically defy sin in its many manifestations, to cross boundaries and witness the life of Christ here and now, to start anew transforming faith communities and social environments, to walk with the hope that Christ truly makes all things new. A culture of vocation among Hispanics incorporates these stories as testimony of what God has done for us. We are those stories. We share those stories with the rest of the ecclesial community. Supporting vocational discernment among Hispanics requires creativity and intentionality to incorporate such stories, the stories of our families, not only at the moment of identifying potential leaders, but throughout the entire process of formation and life-long mentoring.

As I travel around the country listening to my Hispanic sisters and brothers, immigrants and U.S.-born, citizens and unauthorized, rich and poor, doctors and factory workers, young and old, in English, Spanish, and even in Spanglish, it has become evident to me that our church has much work to do to truly understand and sincerely embrace Hispanic families with “their joys and hopes, their griefs and anxieties”— to draw upon the wonderful words from Gaudium et Spes (Joy and Hope) In doing so we will be able to affirm the contributions of these families to a culture of vocation.

Investment rather than assimilation

INCREASE THE FOCUS ON U.S.-BORN HISPANICS

God has been copiously inspiring many vocations to Christian life and service among Hispanic Catholics in the United States for a long while.

Pastoral policies and practices that promote simplistic calls for “assimilation” (regardless of what is meant by this rather convoluted term); ministerial formation programs in seminaries, universities, houses of formation, and pastoral institutes that fail to bring to the center the historical, cultural, and religious experience of half of all Catholics in the United States, namely Hispanic Catholics; and the lack of investment in Hispanic families, youth, parishes, apostolic movements, and organizations constitute the perfect recipe for alienating what can be a most abundant source of vocations to single, married, consecrated, and ordained life. This observation about alienation is closely tied to a question I frequently hear: why are there so few vocations to the ordained priesthood and religious life among U.S.-born Hispanic Catholics? (Note: vocations to the permanent diaconate and lay ecclesial ministry are somewhat strong among Hispanics.) This is a big question, and I hope these reflections help pave the way to an initial answer.

I believe that God has been copiously inspiring many vocations to Christian life and service among Hispanic Catholics in the United States for a long while. Evidence of this is the incredible energy among the faithful in parishes, youth groups, and apostolic movements, which cannot be but expressions of the presence of the Holy Spirit stirring the hearts of God’s people here and now. Hispanics by and large remain Catholic—even though about 14 million Hispanic Catholics do not selfidentify as such anymore. So the question is not whether God is calling, but whether we are listening! Without truly working with Hispanic families, accompanying them, honoring their stories, healing their wounds, and acknowledging their needs, what kind of vocational ministry can we claim to be doing?

Let’s turn our attention to Hispanic families now. There is already a culture of vocation there, a very particular one that is waiting to be affirmed and engaged. To do this we need to revise some current practices in our vocational ministry as a church. I offer three suggestions.

Most efforts in Hispanic ministry focus on the immigrant population, yet only about a third of Hispanics are foreign-born. We need to pay more attention to U.S.-born Hispanic Catholics, without abandoning immigrants of course. That requires significantly more investment.

DEVELOP, RATHER THAN IMPORT, LEADERS

Another practice that needs to be revised is the overreliance on foreign-born pastoral leaders. International priests and sisters from Latin America and the Caribbean who work with Hispanic Catholics are a blessing for which we must continue to be grateful. Yet, most are “parachuted” into communities with Hispanic families, often without knowing their stories, their cultural realities, their life journeys, their symbols, and often their language—as in the case of intergenerational households, which is the reality for most Hispanic families. It takes a lifetime to learn any of these dynamics. Thus we must invest in fostering vocations to ordained and consecrated life from among the families already living among us as much as possible. This seems to be happening naturally in the case of vocations to single and married life.

INCREASE ACCESS TO CATHOLIC EDUCATION American Catholicism benefits from an incredible network of Catholic schools and universities, many run and inspired by religious orders. Every type of Catholic vocation is uniquely nurtured in these environments. However, the number of Hispanic children and youth in these institutions is significantly small. We need partnerships to increase Hispanic enrollment in our educational institutions, while envisioning ways to ensure these institutions are strong and will intentionally help Hispanics thrive. This will strengthen the environment for Hispanic youth and young adults to engage in vocational discernment.

These suggestions, along with the rest of my reflections here, are just a beginning. My hope is to encourage vocation directors and pastoral leaders at all levels in our church to engage in a much needed conversation as we envision our ministries within an increasingly Hispanic church. May our conversation bear fruit in religious orders and throughout the church. n

§ § §

A version of this article appeared in the Fall 2015 HORIZON. The data in this version has been updated to reflect the most current information available.

Candidates aged 40+ are offering themselves to religious communities. What are the pros and cons?

Gifts and challenges of older candidates

CONSIDERING THE IMPORTANCE of getting it right when it comes to new members, religious institutes tend to proceed cautiously with inquiries from those in or past their 40s. While the average age of entrance to religious life continues to stay below 30, the number of older discerners has risen, and now nearly one in five people in initial formation are 40 or older. As communities struggle to support their aging members, older vocations bring both gifts and a number of unique concerns to be addressed, if not resolved, before admission to formation.

Will these mature adults be adaptable to the changes and restrictions of community life? Are they willing to wait the 5 to 10 years of formation needed before final vows? Then, will they be able to serve a long enough time to make the adjustment, formation, and education worthwhile?

To some extent, the rise in older discerners to religious life can be explained by the broader, national trend of later-life career changes. Workforce studies show that Americans are not only changing jobs more frequently, but also moving between completely different industries and

By Sean Reynolds

Sean Reynolds lives with his wife in St. Paul, Minnesota. He is a freelance Catholic writer with a doctorate in poetry from State University of New York at Buffalo. He was formerly director of communications for the Midwest Augustinians and digital vocations outreach coordinator for The Augustinians of North America.

career paths. A vocation, as a lifelong calling from God to follow a path to holiness, is markedly distinct from a career. Nevertheless, we are witnessing in these career shifts a greater willingness to make major life changes after midlife. In the broad sense of the word, the idea of vocation as one single calling is waning, and, increasingly, Americans of all ages see their lives as containing a sequence of different vocations or careers. A survey by the American Institute for Economic Research, for example, found that more than 80 percent of respondents say they were able to launch a new career after age 45.

Valuable skills and experience

Many religious institutes have come to look favorably on older applicants for the reason that these non-traditional applicants bring with them valuable life skills and diverse areas of professional expertise. Renee Dee, the National Vocation Director for the Missionaries of La Salette, says that while the policy of the order is to admit candidates to formation who are between the ages of 18 to 45, they would consider a man of up to 55 or 60 years old, depending on his background and motivation. “The Missionaries of La Salette believe—and have observed—that older vocations are a source of vitality and enrichment to our communities because of their career and personal life experiences. We see age as an asset more than a hindrance to their religious calling,” Dee explains.

Older applicants are likely to have more and stronger ties to the world than do younger applicants— possessions, dependents, mortgages, memberships, investments, and relationships.

competencies, and wisdom are not being appreciated by the communities they hope to join. This can be a common stumbling block for both the discerners and their vocation directors. Sister Nancy Uhl, S.N.D.deN., who now serves as the U.S. vocation director of the Sisters of Notre Dame de Namur, was a mother, former software business owner, and widow when she entered formation with her community at the age of 52. Her experience during formation (which has since changed, she says) was that her life experiences were overlooked by her community and formators.

“As an older entrant who owned a home, who took care of her husband for 10 years while he was dying, who’d raised a child, to have people treat me like I was just another young person, I just did not understand it,” says Uhl. “And I say this with as much love and respect as I can, but I did not feel any mutuality. I did not feel that my experiences were appreciated, and yet I was supposed to appreciate the life of sisterhood.”

Still, Uhl credits the Sisters of Notre Dame de Namur for their flexibility in taking on an older candidate such as herself and reports that now, especially with her service on the vocations team, her community encourages the development and progress that can be made through admitting and nurturing of later-life vocations.

Flexibility, openness are key

It is worth noting, as well, that the history of our church shows that God’s call can come at any hour or age. Many great saints did not discern God’s voice until relatively late in life. The 12th-century mystic Saint Angela Foligno did not enter the Franciscans until age 43, having spent much of her life as a status-driven socialite among Italy’s wealthiest circles. Saint Bridget of Sweden was a widow in her 40s when she joined the Third Order of Saint Francis and shortly thereafter founded her eponymous religious order, the Bridgettines. John Henry Newman—who could be called the patron saint of college-age vocations—converted to Catholicism when he was 44, joining the priesthood two years after that.

Nevertheless, the nature of religious formation as a period of receptivity and obedience may leave older discerners with the impression that their contributions,

Openness to change, compromise, and accountability are key for any discerner, but especially for those more advanced in age, who have become accustomed to a level of independence and self-governance.

Father Vien Nguyen, S.D.B., vocation director of the Salesians Western U.S. Province, says that “formability” is one of the foremost traits he will look for in an older discerner. “We want to see that someone who has been living on their own according to their own schedule will be open to obedience and especially the restricted levels of independence during the formation period,” he says.

Father Joe Narog, O.S.A., vocation director of the Eastern U.S. Province of the Augustinians, was also a later vocation, having discerned his call to religious life just before turning 40 and after a 15-year career in federal government intelligence, “When I applied to enter formation in 1998, that was still more the exception of

the rule in my time to be joining as a later vocation,” he says. “There was hesitancy on the part of the province due to difficult experiences they had in the past with older vocations.”

These difficulties largely stemmed from the discerners’ internal struggle with giving up their former independence. Narog explains, “I will admit, for the first six months I had a hump to get over, and that hump was my own internal dilemma because my formation house was in Washington, D.C., just a few miles away from where I worked in my previous life. So I was living in the shadow of that, and there was the temptation to return to it and go meet my friends for Happy Hour on a Friday afternoon, but instead I had to attend a formation class. Giving up your independence and having to live within the structure of community religious life was difficult for someone with my age and experience.”

Ultimately, however, Narog found that prayer and surrender to the Holy Spirit opened up a new way of seeing community life. “I think it can take longer for someone at an older age to get over that hump where we resent obedience and giving up our independence. Our vow of obedience, I realized, is more about shared responsibility. Obedience in community life means cooperating with whoever the prior or formation director is and helping share responsibility for the community,” he explains.

Vocation directors also report that later-life discerners, eager to begin serving the church, are often shocked and disheartened by the length of the formation ahead of them and the prospective age they will be when they finally reach solemn vows and/or ordination. As Nguyen puts it: “Many of our older inquirers are discouraged when they learn that formation can take around 10 years, and they may not be a full member of the order until 55. Then they see how limited their time of service might be.”

Roots have been set

In a very practical sense, middle-aged or mid-career applicants are likely to have more and stronger ties to the world than do younger applicants—possessions, dependents, mortgages, memberships, investments, and relationships. Each of these comes with their own responsibilities for care and management. None are necessarily prohibitive to entering religious life, but they all demand greater logistical consideration on the part of the formation leaders and the discerner. This means a larger amount of up-front work must be invested into their candidacy and formation, all with the understand-

ing that the candidate remains free to discern out of their religious vocation.

How and when should possessions and assets be transferred? What must be done with all of these responsibilities during the formation period? The tricky part is the transitional, liminal period of formation. In most cases, assets cannot be transferred to the community until final vows, so religious superiors cannot assume responsibility for their management. However, during the intensive period of formation, when a candidate must experience life as it is lived by community members, he or she is also unable to keep up proper management of their assets.

Faced with such concerns, the discerner may be tempted to follow Christ’s advice to the rich man in Matthew’s Gospel: “Go sell what you have and give to the poor [...] then come and follow me.” Unfortunately, the realities of maintaining a stable religious community, as well as the seriousness of its vows, demands greater caution and patience on everyone’s part.

Take the example of a house owned by a discerner. During the period of a candidate’s formation, this house will require regular upkeep as well as property taxes, and possibly mortgage payments. The best solution is often to rent out the house to cover these costs. However, this arrangement requires careful management, which the

One tricky matter for older candidates can be caring for a home during the initial period of formation before dispersing property.

candidate should not be burdened with during their formation. Finding a third-party—hopefully a friend or family member—to cover these responsibilities would be just one of the many arrangements a community must oversee before admitting a candidate to formation.

Elusive inner freedom

Freedom is a central issue here. Just like those entering marriage, candidates for religious life must make their vows freely—with a full understanding of their commitment and without external pressures impeding their judgment. As Narog explains, “For an older discerner, as with anyone else, we need to be sure that they are not running from something in their life where they see a religious community as a refuge where they can be taken care of.”

One of the most straightforward pressures to identify for a vocation director is financial insecurity. This is one area where middle-aged discerners observe they are being evaluated differently from those fresh out of college. It appears to be an unavoidable practicality that vocation and formation teams will simply demand greater financial independence from older discerners when evaluating the authenticity of their call to religious life. Why is this so? Should not a young person also

demonstrate that self sufficiency? For both the young and old discerner, what matters is that religious life is one option among others that he or she can choose from. However, options look different at different ages. For an older discerner, financial stability signifies not only success in a career, but the option to remain in it. For those in their early 20s, this simply is not the case; they must demonstrate their options in other ways. Has this young individual so far demonstrated the potential to be self-sufficient in the world?

“I think we would have higher expectations of the older candidates in the sense that we’d be even more concerned if there’s somebody 40 or say 45 who doesn’t have a firm footing financially coming in,” says Narog. “I don’t know that there’s a pre-defined level of financial security we look for. What we’re actually looking for is their motivation for entering religious life. Are they running away from the fact they do not have a job or financial security? Might they view religious life as a way to be taken care of?”

Renee Dee agrees, saying, “Of course, somebody that’s entering right out of college isn’t going to have the kind of financial footing that, say, a 40-year-old would have. Hopefully the 40-year-old is a little more set in life and not carrying a large debt, educational or otherwise, that the order would need to absorb.”

For the most part, however, Dee says that the communities’ questions and conversations with an older discerner would not be significantly different than with someone in their 20s. “We want to see if their motivations for joining are genuine and whether they have any romantic notions about what religious life will be. No matter what age you are, we want to see if you are open to being formed.”

Major life events, unhealthy motives

Finances aside, there are many more nuanced ways in which the life circumstances of older discerners may inhibit their freedom of choice. It is more likely that an older discerner has begun to explore religious life in the wake of a major life event, such as exiting a job, annulling a marriage, or losing a spouse. In these cir-

The older a candidate is, the older and more frail their parents tend to be. Sometimes a community has to work out elder care arrangements with older candidates.

cumstances it can be difficult to differentiate God’s voice from amongst the race of one’s own thoughts. Entering a religious community might appear as a simple solution to a complicated situation. A sudden sense of loneliness, grief, or loss of purpose can easily cloud one’s judgment—as the avoidance of pain becomes a greater (usually unconscious) motivator than the pursuit of Christcentered community life.

With advancing age comes a variety of health concerns, and religious orders must consider a candidate’s physical ability—now and into the future—to participate in its ministry and contribute to its community life. At some point in the life of every religious, he or she changes from being an earner to an expense, and communities have to be judicious about their investment of resources by considering a candidate’s potential length of service, as well as their medical expenses.

Brother Ronnie Hingle, S.C., in an interview with VISION vocation guide, explains, “Most communities would not refuse an applicant if his or her health issues are typical and the community believes he or she can meaningfully contribute to its mission, community, and prayer life. However, the health of a potential candidate of any age is certainly a major consideration of a religious institute. The older the person, the more concern there will be about overall physical and mental health. Realistically religious institutes have aging community members with diminishing earning potential.”

Family matters

Adult children can be one of the most confusing situations to navigate for an older discerner. When Uhl first applied for affiliation to the Sisters of Notre Dame de Namur, her daughter was still 17. (Canon law requires that a person’s child be at least 18 and financially independent before formally entering formation.) It was important to Uhl that her daughter support Uhl’s vocational discernment and know that Uhl would always put her daughter first. Even so, Uhl now acknowledges that she underestimated how difficult it would be to balance motherhood and her religious vocation. “As a vocation director, I would say that if an older person has children, I would move very, very cautiously,” she explains. “That part is much harder than I anticipated. I have a divided heart. There’s nothing I could do to hurt my daughter. No matter what, my first thought will always be ‘Is this good for my daughter?’ Not ‘Is this good for the order?’”

She advises parents entering into religious life to understand that there are going to be times when they

wish they could be with their adult child but they cannot. “You’re not going to be there every weekend having dinner with her or whatever. Your community life is with your community, not with your child. So, I think that it’s underestimated by people,” says Uhl. For that reason she is unequivocal in requiring that a candidate’s adult children be “100 percent on board.”

Another concern that vocation directors may want to address with older discerners is whether they may be called away to care for aged or disabled parents soon after admittance. “Our province has grown in learning to address some of the concerns unique to older candidates, particularly in flexibility regarding caring for their parents,” says Narog. “For me, both of my parents became ill while I was in initial formation. Negotiating between caring for my parents who were dying and continuing toward my religious formation—this took quite a bit of work and coordination on the part of my formators.”

Ultimately, had Narog not been allowed to take a temporary leave from his formation, he may have had to end his discernment altogether. “I went to my formators and told them that my mother was dying and that I needed to find a way to go home more frequently. At first they were resistant. But they believed, as I did, that I was truly called to be an Augustinian. So they ultimately allowed me some flexibility. It added on an additional year to my formation, but my vocation was preserved and I was incredibly grateful towards the order for that.”

Flexibility is the key for successful formation of older vocations. As Nguyen puts it, “An order cannot have too rigid an approach to what an applicant should look like or how their formation must proceed. Rather, each individual must be evaluated on his or her own terms, in the context of their unique life.”

Narog voices similar sentiments, saying, “While the province has certain restrictions about the age of applicants, we always maintain the right to accept an older individual who demonstrates special qualifications and an authentic call. Ultimately, it is always about the authenticity of their call. That can come at any age, and we need to remain open to that possibility.” n

Related reading

“Canon law and older vocations,” by Sister Amy Hereford, C.S.J., HORIZON, Summer 2015.

“How my community has welcomed midlife vocations,” by Sister Adrienne Kaufmann, O.S.B., HORIZON, Summer 2015.

It’s essential to keep track of those with whom you are communicating in vocation ministry. Do it well, and it will show.

You meet many people in your ministry, and whether your form of contact is face-to-face or electronic, it is important to stay in touch, know the person’s name and what they’ve shared about themselves, and to handle contact information ethically. Databases help with all these things.

Tips for database use in vocation ministry

By Dan Masterton

Dan Masterton is the coordinator of Pastoral Ministries for the Viatorians (Clerics of St. Viator). He met them as a St. Viator High School student and is now in discernment and formation as a pre-associate. He has published two ministry-related books and a number of articles. Dan lives in Bolingbrook, Illinois with his wife and three children. Find his writing and get in touch at linktr.ee/ danmasterton.

IT HAS HAPPENED TO EVERYONE. You make a phone call; the person doesn’t answer. You send an email; the person doesn’t respond. You see someone in person and ask something; the person says they will think about it and get back to you, but they don’t follow up. For a range of reasons, people (including ourselves sometimes) can struggle to consistently respond and engage.

Imagine you are a young person who has taken the bold, perhaps nerve-wracking step of approaching one or more vocation directors about discerning religious life. Whether by phone, over email, online, or in person, you have put yourself out there in a vulnerable way.

Imagine not hearing back. Imagine radio silence. Imagine an empty inbox or no messages, calls, or letters. How would this feel?

There are ways we can help ourselves avoid perpetrating this scenario.

Why commit to a database

Whether an inquirer presents with the ideal profile for religious life or shows signs of serious impediments, each discerner deserves to be met

with hospitality, welcome, and dignity. Since inquiries can come from several sources—online services, fellow members of your congregation, people connected to your sponsored ministries, and even more—it is of utmost importance to attentively and competently manage all inquiries and ensure a response to each one. That way, no matter how much they may or may not fit religious life or your congregation, each person will get due attention, and no one will be left ignored.

The National Religious Vocation Conference (NRVC) Code of Ethics for Vocation Ministry says vocation ministers must “respect and reverence the inherent human dignity of each person, made in the image and likeness of God, coming from diverse backgrounds regarding age, gender identity, sexual orientation, marital status, physical abilities, education, culture, and ethnicity.” (Find the full ethics guide at nrvc.net.)

What happens if your vocation ministry neglects such record-keeping? Coincidentally, Sister Belinda Monahan, O.S.B., who is now a veteran vocation minister, was affected by such an oversight during her own discernment. The sister who was accompanying her abruptly left religious life before Monahan could progress toward application.

“It took two months for them to retrieve that sister’s emails after her departure and then to straighten out the situation sufficiently that there was someone new I could meet with. When I shared that I’d been visiting the community for 10 months and would like to consider becoming an affiliate, which for us is our first formal step prior to becoming a postulant, I was talking to a total stranger who had seen me but had never spoken to me. There were no records of my previous visits at all. Happily, this sister accepted me as an affiliate on that very first meeting, which normally would be totally against policy,” Monahan says.

Years later, as the community vocation director, she committed to practices that would help her avoid such a scenario. “A database which tracked who visited and how often was one of the first things on my to-do list when I became a vocation minister. I felt it necessary to have a record of who visited the monastery, how often each person visited, and to keep notes on the visits,” Monahan adds.

In fact, the NRVC recognizes a database as a foundational aspect of conducting vocation ministry today. Most of its vocation minister members do maintain a database.

Sister Mary Yun, O.P. served in vocation ministry from 2015 to 2022, and record-keeping helped her navi-

gate the inconsistencies of contact. “Keeping a database was important because inquirers or discerners would contact me, and then they may disappear for a while. Then after six months or a year or two, they would contact me again,” Yun says. Her typical policy was to track these contacts, review her database annually for inactive people, and to remove people who had not been in touch for two or more years.

Ending contact, keeping internal records

A wrinkle in this process is the recurrence of discerners, even after a vocation director has advised the discerner that they do not fit in the religious community. Brother John Eustice, C.S.V., has served multiple stints as a vocation director, including a term ending in 2023, and he recalls “perpetual discerners” who repeat the inquiry process with several communities. Tracking his contact data—including the spreadsheet, email archives, and a password-protected document about each inquirer— helped him respond effectively in a way that avoided wasted time for both him and the inquirer.

“One person seemed to be ‘making the rounds’ and was begging to join our congregation. His name sounded familiar to me. When I checked the spreadsheet, I found the date of initial contact. This prompted me to go into my email and find the conversation, as well as check notes I had taken. Through this process I was able to recall the nature of the conversation I had with him almost two years prior. In my response to him, I referenced our last conversation and let him know that the answer of not continuing discernment with us was still the same,” Eustice says. Without good records housed in a database, the inquiry and discernment process would have started again, benefitting no one.

In addition to helping with continuity (by tracking consistent contact), databases also provide an appropriately high level of attentive organization. This attentiveness meets the need for serious responsibility on the part of vocation ministers, says Sister Deborah Borneman, SS.C.M., director of mission integration at the National Religious Vocation Conference.

A database becomes the way that vocation ministers accountably and actively serve those considering a church vocation. “The vocation director is the appointed agent of the major superior,” says Borneman. “In that responsibility, the director needs to create vocation inquiry databases that help respond promptly to those who express interest in vocation discernment or more information about religious life.”

How to keep a good database

Most basic databases are housed in spreadsheets. A common place to work on these documents is through a Google/Gmail account and its associated apps, which can be used on web browsers or phone apps. Google “Sheets” can then be shared with other Google users (whether they have @gmail.com accounts or Googleserviced accounts at their group’s domain). This allows others to be able to view them or even edit them collaboratively with you.

ONLINE HELP

YouTube videos offer instant, often expert help. Try simple searches such as “setting up a simple Excel database.”

The other common program for spreadsheet work is Microsoft Excel, which also can be accessed through web browsers or phone apps, in addition to the classic computer program that installs on a device. Users who have Microsoft 365—that is, the suite of Microsoft apps, including Word, Outlook, PowerPoint, and Excel— can similarly share and collaborate on Excel, but fewer users use this capability with familiarity and comfort.

Search for “Google Sheets

tutorials” with the Google searchbar to find online help. Google itself provides such assistance.

Other programs and platforms exist to meet this need and can offer greater functionality for users seeking that sophistication. Some schools, parishes, and faith-based organizations may have software suites from groups like PowerSchool or Blackbaud (which includes Raiser’s Edge). The administrators in your organization who use these softwares may be able to show you how they work to help you decide whether to use them. [Raiser’s Edge, it’s worth noting, is designed for fundraising and may prove difficult to adapt for other settings.] Monahan has moved some of her record-keeping to Airtable, whose cloud collaboration services she found to be a good fit for her.

Multiple files for multiple needs

If you’re just starting out and want to set up an effective database, consider the information you’d like to track. Yun opted for two separate databases to help her keep clear ethical boundaries.

The first database was demographic information of people who inquired with her community. Here, she collected a name, birthday/age, address, cell phone, email

address, date, and mode of first contact (one might add columns for perhaps a second or third contact here, too), and a column to track how they learned about you (for example, were they referred to you through VISION Vocation Match?). Yun’s database for this information was located online in Google Sheets, and she shared it with her assistant, who used it alongside her to send invitations to retreats and other events.

Eustice likes the way he could delegate appropriate portions of the clerical work to a lay assistant and free up time for his confidential and more specialized vocation ministry work. “I think it is important to have a spreadsheet with the basic demographic information of the inquirer that indicates the date of first contact. In our office this is managed by our lay assistant. He can send the initial communication,” Eustice says, which guarantees an initial response to each person.

“If the inquirer responds, then my secure document, either a paper copy in a locked file cabinet or a password-protected electronic document, is essential. In these documents, I have learned the discipline of adding any observation or notation of an encounter or conversation is extremely helpful,” he adds.

Yun also wanted to keep track of one-on-one conversations and things she learned from discerner group discussions. She used a “notes” section to help her track such information. “This section was for me to add a few words or phrases to capture my impression of someone, record their major or career, and to track some areas to explore if I had subsequent contacts with them.”

That second database was in an offline document on Microsoft Excel. It was not shared with anyone else, and she added password protection (to add one, choose File > Info > Protect Document > Encrypt with Password). Responsible management of people’s personal information is crucial, and ultimately the major superior directs the vocation ministers as to who has access. “In respecting the privacy of all inquirers, data can be segmented and limited in content to administrative personnel that organize contact information,” Borneman says. “Under no circumstances should lists of inquirers’ full names, contact numbers, or email or postal addresses be shared with the public or members of the community. All decisions must take into careful consideration the power differential that exists between the discerner and religious institute.”

Note what the data can tell you

However you shape your database, once these spreadsheets are populated with data, the “sort” and “filter” fea-

tures can help vocation ministers keep up with inquirers. For example, you could audit responsiveness by sorting the database by date and mode of first contact, choose to show newest to oldest; then, working from top to bottom, you could review the data, person by person, to ensure everyone had been engaged. Alternatively, to see trends in inquiries, you could sort by age to see the range and median of inquirers. More curious users might play with “count” formulas to track trends more precisely.

Once inquirers began to discern religious life, Yun added another layer to her tracking. “I had a separate file for each woman who was in discernment in a passwordprotected Word document that was not shared with anyone. In there, I jotted down noteworthy conversations and interactions. Keeping notes was crucial so I didn’t get people’s stories mixed up, especially as I accompanied eight to twelve people at a time. My notes guided and alerted me to areas of exploration, growth, and readiness for the next step,” Yun says.

Monahan tracked her ongoing contact with discerners, which would then inform the way she sustained that outreach and interaction going forward. “An inquirer database allows the vocation minister to keep track of who they have been in contact with, what that contact was like, what issues arose during that contact, and how

those were (or were not) addressed. I tracked events with their date, purpose, and number of participants. This information helped me plan subsequent events and invite suitable local women to events,” Monahan says.

Control access ethically

Vocation ministers must be agile to ensure all people receive a response, especially since inquiries come to the community in many ways. Additionally, vocation ministers must be organized about securing information appropriately—not just in saving and storing documents properly but in how they conduct themselves in ministry and community life.

“Because vocation office structures vary in size, location, and personnel, policies need to be developed on handling digital and hard copies, location of documents, and who has access to files. Moreover, vocation directors and teams get so involved in the lives of inquirers and discerners and need to be careful not to disclose information that ought not to be public. To share personal information about an inquirer is a violation of trust. This can be difficult in communal living, especially when well-meaning community members want information about those discerning their vocation,” Borneman says.

She explains that first-time conversations with contacts can be quite basic and informal, but as inquirers become discerners, roles and policies need to be articulated clearly. For example, discerners need to know the extent of confidentiality. “Be upfront with inquirers about who in the religious community knows that the person is discerning,” says Borneman. “Let the inquirer know your role as vocation director, including that you will be sharing updates with your major superior or whoever is designated from congregational leadership.”

In this area, database use is particularly helpful. Monahan finds her reports to her council are greatly aided by her record-keeping. “I recorded the names, ages, locations, and immigration status in my database of any inquiries that came in over the internet. As I reviewed and shared these inquiries, I could note that we had X number of inquiries, but only Y might have been suitable for our community in this case, because of age or immigration status, which we could review easily in the database, [and that] ruled out a lot of people,” Monahan says.

Eustice similarly appreciated the way his database could help him prepare for reporting with ease. “Organizing the data in this way is my way of being kind to my future self. When leadership wonders about the progress of a particular discerner, I can provide an answer in a timely manner. My documentation shows the frequency in communication. If it has been several months, or if I am the only one initiating conversations, sharing that can help determine how close or how far away from a decision a discerner is and helps me categorize how many men I am ‘in regular contact with,”’ Eustice says.

Use your database effectively

Database manipulation could help quickly provide data on inquirers’ ages, locations, referral sources, and more. Such information can inform vocation ministers’ activity and focus, and it can also inform the leadership on the specific state of vocation ministry. As you build out the data in your spreadsheets and get a handle on the seemingly immense information, avenues open for more effective vocation ministry. Here are a few examples of practical use of your database.

EVENT PLANNING

Monahan discusses tracking attendance at events and following trends to plan subsequent events. Another asset to planning is your ability to target invitations using database fields. Planning a young adult event? Filter your database by age and exclude those over 39-years-old to show you an audience in their 20s

and 30s. Planning a fully in-person event? Filter your database by cities or states to show an audience of local people who could reasonably get to your event from their current towns. Planning an informational or Come and See event? Filter your database to show those who came from online or external inquiries (such as VISION Vocation Match) to see the audience of people yet to have face-to-face contact with the community.

REFERRAL INVESTMENTS

Several avenues help vocation ministers receive inquiries from potential discerners, and some of them involve an advertising opportunity with a cost. As you manage your budget and try to identify the most effective spending to support your community’s reach, turn to your database to see the quantity and frequency of referrals from various sources. If one source is yielding more than others, maybe that is the place to direct continued or increased funding. If one source has dried up, maybe that’s a clue to cease investment there or pause and reconsider future choices.

COLLABORATION AND CONTINUITY

Many communities, by choice or by necessity, are now turning to vocation teams, which often include several different members who contribute. A well-managed online database can provide those who need this information an easy way to access it. Effective use of controls can protect it. For example, a collaborative Google Sheet might be “owned” by the vocation director, who could then “share” it with fellow vocation team members and lay staff who could have “view only” privileges to prevent accidental edits or deletions by others. Additionally, if and when a new director is appointed or team members rotate off or on the team, the database can be transferred so that the new director “owns” it; the viewing privileges can be revoked from those who should no longer have access. New viewing privileges can be added to new vocation team members.

§§§§

As with many types of ministry, the clerical parts of the work can feel onerous or can become an imposition that feels like a distraction from the ministry. However, when done with attention and thoughtfulness, and perhaps with support from helpers, it can become a way to free up your time with efficient, smart work that focuses your energies toward the most effective ends. Strive to embrace database creation and management with grace and attention as a way for you to provide inquirers the dignity and hospitality they deserve. n

Cabrini attracts widespread interest

THE FILM CABRINI WAS RELEASED March 8 (International Women’s Day and the start of Catholic Sisters Week). It has received widespread attention from both religious and secular media. HORIZON brings together comments from sisters and lay writers about the film.

SiSter roSe pacatte, F.S.p., patheoS.com

The one criticism I have of the film overall is the lack of joy shown among the sisters. Except in one scene, there are just a few smiles here and there. Religious life is hard, and as we know from stories of our own community’s (Daughters of St. Paul) first years in New York during the Depression, the lack of ecclesial welcome and support as well as living at the poverty level in very trying conditions (having to shake the cockroaches out of your shoes in the morning before putting them on). But despite hardships, we know from their stories that the sisters laughed and always found reasons for joy. I would have liked more insight into Mother Cabrini’s

lives together to bolster the film’s theme of hope….

Overall, Cabrini is a film that contributes to the telling of America’s

Cabrini was directed by Alejandro Monteverde, who also directed Sound of Freedom Its executive producers were J. Eustace Wolfington and Eduardo Verástegui. More information about the movie and how to view it is at angel.com/movies/cabrini.

sisters’

The role of Saint Frances Xavier Cabrini is played by Cristiana Dell’Anna, whose performance was widely praised.

history, a film that Catholic audiences and general audiences will appreciate. I congratulate the filmmakers on getting the sisters’ habits right! The film invites us to live today’s spiritual and corporal works of mercy in community and society. It shows us that obstacles can be overcome by wit, prayer, goodness, and the all-embracing love of one’s neighbor.

mothercabriNi.org

Since the debut of the Cabrini film last week, the Communications Office received well over 200 emails from people sharing their reactions to the film. Many people wrote of their family’s lifelong devotion to Mother Cabrini and shared their own immigrant stories. Here is a sampling: “I’ve just watched the Cabrini movie and have read everything online; I am fascinated with this woman and her commitment to Christ.” ~ A.S. “Took my wife and son to see the Cabrini film. We loved it, and personally as a proud Italian American whose great grandfather came to New York in 1903, I cried some, too.” ~ B.P.

SiSter SuSaN FraNcoiS, c.S.J.p., SuSaNaNdStJoSeph.com

It was very well done and inspiring to see the story of such a courageous woman of faith on the big screen.

I was particularly interested because some of the characters in Mother Francis Xavier Cabrini’s story are also characters in the story of Mother Francis Clare (Margaret Anna Cusack), the founder of the Sisters of St. Joseph of Peace.

To my knowledge, Mother Clare and Mother Cabrini did not know each other. Yet they were of a similar heart and mind. Both women suffered from physical ailments. Both women were on fire with the love of God and God’s people in need. And both women were well versed in navigating the hierarchy of the church to try to meet that need.

chriS herliNger, global SiSterS report

Both [Sister Diane Olmstead, M.S.C. and Sister Pietrina Raccuglia, M.S.C., members of Cabrini’s community, the Missionary Sisters of the Sacred Heart of Jesus] said the film was inspiring for many reasons—for depicting Cabrini’s spirituality; the many challenges she faced in her ministry beginning in New York City’s gang-ridden Five Points area; and in providing an accurate portrayal of sisters working in the world.

“It’s a clue as to her relationship with Jesus,” said Raccuglia, who is chair of the board of the New Yorkbased Cabrini Mission Foundation. The movie explicitly depicts “the mission of showing the love of Christ in the

world, and that everyone is loved by God.”

“Cabrini shows that Mother Cabrini had a passion for Christ, she had a passion for humanity,” said Olmstead, the provincial superior of the congregation’s Guadalupe Province.

aNN horNaday, WaShiNgtoNpoSt.com

The Big Bad Men who block Cabrini at every turn veer into Snidely Whiplash caricature, much as the evildoers in Sound of Freedom did. Still, as a straightforward biopic of a woman whose name is much better known than her story, Cabrini fulfills its mission with the same purposeful earnestness of its subject. It’s a movie even the most secular of humanists can love.

JohN mulderig, catholicrevieW.org

By combining visual craftsmanship with dramatic force and evoking a powerful performance from Cristiana Dell’Anna in the title role, director Alejandro Monteverde delivers a riveting retrospective. Despite the factbased nature of the proceedings, moreover, Rod Barr’s script is infused with suspense simply because of the impossibly long odds its heroine repeatedly faces.

barbara gagliotti, uScloNliNe.org

Where the film falls short, and it is a major flaw, is in its failure to grasp and bring to life the origin and nature of Mother Cabrini’s strength. Faith in God, in the Sacred Heart of Jesus and in the Church, was the sure source of all her endeavors. She was not the solitary, self-made saint the film would have us believe. To be sure, she was a woman of action, but all of her energy came from her attachment to Our Lord—in prayer, in the frequent reception of the Eucharist, in the life of her sisters, and in the obedience to her calling.

david iveS, aleteia.org

So, yes, Cabrini is “girl power,” but with an acknowledgement that such power, when authentic, comes from a higher source. That may not be entirely in line with modern secular thought, but it seems good enough for the critics this time around. Even if it wasn’t, though, those inclined to recognize such truths will find in Cabrini another winner from Monteverde. Of course, given its religious subject matter, Cabrini is unlikely to duplicate the lightning-in-a-bottle box office success of Sound of Freedom, but its overall quality should be more than enough to convince faith-based film fans that they finally have a superstar director to call their own. n

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