2026 SPRING HORIZON

Spring 2026 nrvc.net | Volume 51, Number 2 |

Receiving the Good News 2

UPDATES

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On faith, science, and vocation: A dialogue with Father Paul Gabor, S.J.

By Jesús Leyva

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Pornography usage and discerners: Navigating a complex path

By Father Bryan Silva, OMI

12 Treading sacred ground: Engaging vocations at the margins

By Ansel Augustine

17 Accompaniment amid interdependency

By Sister Lisa Laguna, D.C. 22 The transformative impact of intercultural reflection

By Sister Deborah Borneman, SS.C.M. 26 FEED YOUR SPIRIT Viva Cristo Rey!

By NRVC Staff 27 BOOK NOTES Portrait of the first American Pope: Leo XIV

By Sabrina Harper

5th Conference on Human Formation

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Editor’s note Editor Jesús Leyva Design Consultant Patrice J. Tuohy © 2026, National Religious Vocation Conference HORIZON is published quarterly by the National Religious Vocation Conference, 5416 South Cornell Avenue, Chicago, IL 60615-5664.

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Receiving the Good News

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ATELY, I’VE BEEN CONTEMPLATING the Biblical passage, “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news.”

These words were spoken to Zechariah, and the Good News in question was the impending birth of John the Baptist.

However, Zechariah expressed fear and doubt, an understandable reaction. Zechariah and his wife Elizabeth were older (putting it kindly). But the angel insisted, going so far as to render Zechariah unable to speak until God’s message had been fulfilled. And so it happened that John the Baptist was conceived.

And soon, the angel visited Mary to announce the birth of Jesus. Again, the angel’s message was met with fear and doubts.

But, ultimately, Mary said “yes” and accepted God’s will.

As I write this note, I can’t help but think of what Mary must’ve felt. I can’t even come close to understanding. At the same time, I understand the weight of saying “yes” to God’s calling as God has called me to be a husband and father. In truth, I’m often overwhelmed with the responsibility of my calling. Supporting a household, being present, and taking care of everyone (while remembering to take care of myself) is tough. I’m certain that you, as religious (and lay members) working in vocation ministry, sometimes feel as if the weight of assessing, journeying with, and accepting the next generation of religious can feel like a tough cross to bear. However, every cross also brings immense hope and joy because of God’s presence with us. May our hearts always remain open to the Good News, and may we continue saying “yes” to God’s calling.

—Jesús Leyva, editor 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: Friar Mario Serrano, O.F.M. Conv.

Vice chairs: Sister Eileen McCann, C.S.J. and Brother John Skrodinsky, S.T. Ex officio Sister Deborah Borneman, SS.C.M.

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

Brother Edward Shields, F.S.C. Sister Gail Trippett, C.S.J. Sister Jill Marie Reuber, O.S.B. Sister Donna Del Santo, S.S.J. Sister Carolyn Martin, lsp Sister Corrina Thomas, F.S.P.A.

Spring 2026 | HORIZON | 1

Updates

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to select additional presenters and solicit sponsors. Many levels of sponsorship are available, and we welcome your support. For more information, keep checking our website, or please direct questions to Sister Debbie Borneman, SS.C.M. at debbiesscm@nrvc.net.

2026 NRVC workshops schedule We are pleased to share the following exciting workshops. For more information, contact Sister Dina Bato, S.P. at dinasp@nrvc.net. We look forward to seeing you!

The Well Spirituality Center, La Grange Park, Illinois

Convocation 2026 presenters We are pleased to announce our presenters for Convocation in Orlando, Florida, November 19-23, 2026!

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November 19, 2026, Ms. Katherine Angulo Valenzuela will present the Pre-Convocation workshop, Called to Serve the Church in 2050.

November 20, 2026, Brother Antonio D. Sison, O.F.M., PhD, will present What is so New About Inculturation?

November 22, 2026, Brother Moises Gutierrez, C.P.P.S., PhD, will present Imagining Possibilities Differently.

Registration opens after Easter, and plans are underway 2 | Spring 2026 | HORIZON

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May 11-12, 2026, Behavioral Assessment 2

Marillac Center, Leavenworth, Kansas • • • •

July 8-12, 2026, Orientation Program for New Vocation Directors July 14-16, 2026, Behavioral Assessment 1 July 18-20, 2026, Spirituality and Vocation Discernment July 22-24, 2026, Family Matters and Their Impact on Vocation Discernment

The NRVC has a new logo!

Did you notice something new in this edition of HORIZON? The National Office Leadership team and Board collaborated with Mr. Rory Dayton from VocationsCRM to update our logo as we move towards a fresh website.

After several energetic discussions, we decided to update our familiar, recognizable logo.

Stay tuned for an updated website at the National Religious Vocation Conference.

Updates

Photo By Greg Rakozy Unsplash

The path to vocation isn’t always straightforward.

God’s call can unfold in surprising ways.

When we pray, our prayer is an event in spacetime. God, who is eternal, perceives all events, the entirety of spacetime in the eternal Now. Specifically, God hears our prayers in eternity and may tweak the creation according to our prayers from eternity.

On faith, science, and vocation: A dialogue with Father Paul Gabor, S.J.

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HE PATH TO VOCATION is not always straightforward.

For Father Paul Gabor, the call to the priesthood first emerged while he was growing up in Communist-era Czechoslovakia, where the Church lived under strict government control. What followed was an unexpected detour through the world of physics, including research at the European Organization for Nuclear Research (CERN), before he entered the Society of Jesus and discovered that his scientific training was part of his vocation.

Today, Father Paul serves at the Vatican Observatory, where he helps oversee the Pope’s 1.8-meter telescope at the Mount Graham International Observatory and collaborates with researchers at the University of Arizona in Tucson. The asteroid (669448) Pavelgabor is named after him. In this conversation, he reflects on the relationship between faith and science, the mysteries of the universe, and what his own journey from physicist to Jesuit priest reveals about how God’s call can unfold in surprising ways.

Leyva | Father Paul Gabor, S.J.

By Jesús Leyva Jesús Leyva is a creative fiction writer, award winning editor, and the director of communications at the National Religious Vocation Conference.

Spring 2026 | HORIZON | 3

cannot be carried out unless we collaborate as a community sharing the same sense of awe and the same passion for science.

When I finally heeded my vocation to the priesthood in 1995, I found myself joining the Society of Jesus. I thought that joining the Jesuits would put an end to the detour I had taken with physics. I thought that I might like to work with scientists as a priest, but I would not be directly involved in science. Then, one of my philosophy professors told me that the Church needed me at the Vatican Observatory. I dismissed the idea as unrealistic because I believed that my province, which is tiny, would never release me for the work at the observatory. But I was wrong.

Father Paul Gabor, S.J. serves at the Vatican Observatory, where he helps oversee the Pope’s 1.8-meter telescope at the Mount Graham International Observatory and collaborates with researchers at the University of Arizona in Tucson. (Photo courtesy of Vatican Observatory/ Peter Lah.)

Which came first: your religious call or your scientific call?

The first was the vocation to the priesthood. This was in the 1980s, and in communist Czechoslovakia, where the Church was under heavy police control. I decided to procrastinate, taking a detour on my path to the priesthood, via the field of particle physics. Communism collapsed, and I was able to spend some time working at CERN (European Laboratory for Particle Physics in Geneva, Switzerland).

I found the people there delightful. I was particularly impressed by how generously senior researchers gave of their time to the junior ones, and how much time was devoted to collaborative efforts. I witnessed that the stereotypical image of a scientist working in isolation or of the scientific community as a competitive environment where collaboration comes second (or worse) was false, at least among particle physicists.

Later, I noticed this even more clearly among astronomers. There are always those who view research as a zero-sum game, competing for finite resources. The critical mass, however, is very aware of how vast the Universe is and that there is a limitless scope for research which 4 | Spring 2026 | HORIZON

The Church has always been at the forefront of scientific inquiry. What would you say to a young seeker who believes faith and science are incompatible?

I would tell them that late 19th-century propaganda seems to be alive and well. I am sure we will run into some examples of these misconceptions even in this conversation. Let me first address a more general point.

Many people think that having faith means giving up critical thinking. Faith is not a belief system, an ideological or intellectual position. Faith is a theological virtue we receive as a free gift from God and which we must develop, like we receive our bodies and we must exercise to develop them and keep them fit.

What does this virtue allow us to do that we cannot do without it? Faith is the virtue that allows us to get up in the morning and face the day because we have faith that the day is a gift from God. That the world and the entirety of humanity are fundamentally good, despite flaws. It is an existential attitude of gratefulness and generosity, very closely related to hope and charity. In no way does faith make us accept stupid ideas uncritically, “on faith”.

Note that many people who do not consider themselves religious and reject organized religion have faith in this sense of the word, i.e., as a theological virtue. And, conversely, that faith can be lacking in the hearts of some regular churchgoers.

Can you share a few mysteries you’ve discovered in your scientific work that everyone should know?

Leyva | Father Paul Gabor, S.J.

Plato’s dialogue Timaeus, written about 2,400 years ago but reflecting older Pythagorean ideas, presents the universe as created with time, not in time. Time is a part of creation. It is a “moving image of eternity,” the best the Demiurge could do, given the imperfect material he had to work with when creating the material world as a reflection of the perfect world of ideas. Eternity is not a long duration, but rather it is a permanent “now,” describing the fullness of “being without becoming.”

Obviously, these views are not entirely compatible with Scripture, but they have been very influential in Catholic theology, shaping the thought of Origen, Augustine, Aquinas, and others.

Cartesian and Newtonian physics use time as an independent mathematical variable in the equations of motion. The fascinating mystery is that the 2,500-yearold Pythagorean intuition that time cannot be separated from space and matter has been fully vindicated by Einstein. His Special Theory of Relativity brings time and space together into a single mathematical structure: the spacetime. And his General Theory of Relativity shows how spacetime is inseparable from matter (mass and energy). By the way, a common misconception presents Catholic doctrine as presupposing that the universe was created at a given moment in time. Theologians like Saint Leyva | Father Paul Gabor, S.J.

Thomas Aquinas argued that createdness is a metaphysical relationship between the eternal creator and the entirety of the temporal realm of material creation.

How has this knowledge affected you as a religious and as a scientist?

Let me give you three examples, starting with the concept of “time versus eternity.” Origen of Alexandria draws upon it in his reflection on prayers of petition. In his treatise On Prayer, Origen deals with several objections. Is a specific prayer of petition a blasphemy? It is clearly good to pray, thanking and praising God, asking God’s will be done, etc. But how can a farmer pray for rain while an astronomer prays for clear skies? Is it not true that the divine plan is given once and for all, and that we should trust in Divine Providence, rather than presumptuously asking to tweak God’s plan?

Origen says you need to understand the relationship between time and eternity. It is difficult. We are temporal beings, and it is hard (impossible?) for us to think in terms of eternity. When we pray, our prayer is an event in spacetime. God, who is eternal, perceives all events, the entirety of spacetime, in the eternal now. Specifically, God hears our prayers in eternity and may tweak the Spring 2026 | HORIZON | 5

surprising thing is that [mathematics], this increation according to our prayers from eternity. This may vention of our human intellect is truly the key to or may not be accurate, but it exhorts us to pray because understanding nature, that nature is truly strucGod, who takes our prayers seriously, may be tweaking tured in a mathematical way, and that our mathcreation itself for our benefit. Our prayer matters. ematics, invented by our human mind, is truly Moving on to a more general insight. I mentioned the instrument for working with nature, to put it my time at CERN. One of the things that surprised me at our service, to use it through technology. was how generous people there were. This is a corollary of scientific effort itself. Science requires a focused, longThe effectiveness of science parallels what we see in term effort, and the path of discovery passes through Scripture: God reveals divine presence to Abraham, to many failures. It teaches us humility. It teaches us that we Moses, to the Prophets, and most fully, God is revealed are limited, and it teaches us to accept our limits. In othin our Lord Jesus Christ, the incarnate Word. What er words, as any concerted effort, it leads to a degree of shines through is God’s desire to be with us, to share the knowledge of self and a certain practical wisdom. very essence of divine being. We celebrate this mystery Carl Gustav Jung studied alchemical manuscripts, in the sacraments. Theologians call it God’s self-comand he noted that the work (the effort to make the Phimunication. The effectiveness of science parallels God’s losopher’s Stone) was so hard that it condemned the self-communication in the history of salvation. alchemist to many failures. The surprising thing was that the great masters of the alchemical art described that Is life possible on other planets? And if so, they reached enlightenment: the moment when they realized that their failures gave them something more how would that affect Catholic theology? valuable than the Philosopher’s Stone.

Life on other planets is possible. It And a third point is what I call the would not affect Catholic theology. But epistemic reading of the Two Books. It what might affect Catholic theology Faith is a theological virtue tells us that science and technology are would be an encounter with intelligent we receive as a free gift fundamentally an expression of God’s life. Nicholas of Cusa, in his book On from God and which we willingness to share, of God’s invitation Learned Ignorance (1440), said the unito share. God’s creation was made for must develop, like we verse cannot have a center, and thereus to understand, and we were made to receive our bodies and we fore the earth cannot be at the center of understand creation. Let me explain. must exercise to develop the universe. Consequently, there is no The classic doctrine of the Two Books them and keep them fit. fundamental difference between heavsays that God gave us two books, the enly and earthly spheres. The earth is a book of Nature and the book of Scripcelestial body, just like the sun, moon, ture. They come from the same Author, the planets, and the stars. and therefore they cannot contradict He further surmised that if the earth is inhabited, each other. other celestial bodies are likely inhabited, too. But he said Saint Paul says: “Ever since the creation of the world that the inhabitants of these worlds may be very different his [the Creator’s] eternal power and divine nature, infrom us, and that their relationship to our common crevisible though they are, have been understood and seen ator may be different. through the things he has made.” (Rom 1:20). The focus Theologians speak of the economy of salvation. Achere is on the created “things.” cording to Nicholas of Cusa, the economy of salvation At another level, let us reflect on our ability to learn may be very different for different beings inhabiting about the world, i.e., let us marvel that science “works”. different celestial bodies. For instance, the inhabitants of Here is how Pope Benedict XVI put it: the sun may be so full of light and grace that they may The great Galileo said that God wrote the book never have needed to be saved. Or the inhabitants of the of nature in the form of the language of mathmoon may be so mutable as the lunar phases, etc. If you ematics. He was convinced that God has given believe 19th-century propaganda, you might think that us two books: the book of Sacred Scripture and such ideas would guarantee their author to be burned at the book of nature. And the language of nature, the stake. His views were well known not only during his this was his conviction, is mathematics, so it is a lifetime but also in the generations to come. Nicholas of language of God, a language of the Creator. The Cusa was made a cardinal in 1448. Nicholas Copernicus 6 | Spring 2026 | HORIZON

Leyva | Father Paul Gabor, S.J.

Photo Wikipedia

Since 1440, there has been a position among Catholic thinkers that nonhuman intelligent beings (other than angels) may be possible. Cardinal Nicholas of Cusa was an author who does not believe we can say much about them without actually meeting them.

quotes Nicholas of Cusa in the first book of De revolutionibus orbium coelestium (1543).

So, at least since 1440, there has been a position among Catholic thinkers that nonhuman intelligent beings (other than angels, of course) may be possible. Cardinal Nicholas of Cusa is an example of an author who does not believe we can say much about them without actually meeting them.

As a doctoral student in astrophysics, I lived in a Jesuit community in Paris with Father Bernard Sesboüé, S.J. (1929-2021), a member of the International Theological Commission at the Dicastery for the Doctrine of the Faith and consultor of the Dicastery for the Unity of Christians. I asked him specific soteriological questions regarding a universe inhabited by other intelligent beings at great distances. He asked me, “Have you met any space aliens?” “Not that I know of,” I replied. “Well,” said Bernard, “if you do, invite them to dinner, and we’ll discuss theology.”

Simply put, if two civilizations develop space flight, they must have certain commonalities. It is impossible to develop science and technology without collaboration on a large and inter-generational scale. And that is impossible unless the civilization values truth higher than being “nice” and not contradicting your elders. It is impossible without learning how to manage failure, and it is impossible without a certain level of playful creativity, etc. So, some say that the way this universe is created as intelliLeyva | Father Paul Gabor, S.J.

gible, making science and technology possible, should lead to a sort of convergent evolution of advanced civilizations. But even with this kind of convergent evolution, technological civilizations may have different economies of salvation.

What are your thoughts on the future of religious life?

Don’t let yourselves be discouraged. Downsizing in the Society of Jesus (and perhaps within other religious groups) is not as bad as it may seem. The falling number of older Jesuits, which is a perfectly natural fact of life, overshadows a small growth of the population of younger Jesuits. In other words, the peak in numbers in post-World War II religious communities was likely an anomaly, and we are now returning to more “usual” demographics. But, in the midst of these bleak prospects, I have found two less dire, maybe even encouraging facts.

The number of novices is dropping, but if we take novices per 10,000 Jesuits, the diminishing trend disappears. The difference (joined vs. left) has never been a negative number, i.e., below the huge loss of numbers due to deaths of those who joined before 1966, and there is a well-hidden growth of “junior Jesuits” (those who entered after 1966). There are further questions and a closer analysis is called for, but generally, I think we need not be discouraged. n Spring 2026 | HORIZON | 7

It is important to differentiate healthy sexual awareness from unhealthy, passing use of sexual content in a developmental trajectory versus the stagnating nature of compulsive behavior. Photo by Josh Applegate Unsplash.

Pornography usage and discerners: Navigating a complex path

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By Father Bryan Silva, OMI Father Bryan Silva, OMI, PsyD, directs the Internship and Vocational Synthesis Programs at Oblate School of Theology in San Antonio, Texas.

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NE OF THE MOST ACTIVE QUESTIONS in discussing new applicants to the seminary and religious life is the widespread availability of pornography and sexual images. Generational changes and the current culture have brought a more accepting attitude toward pornography use. Long past are the days of innocently creating your “porn name” by matching your first pet and the street you grew up on, or other commonplace childish games. Currently, among U.S. adults 18-35, approximately 87 percent of men and 28.5 percent of women view porn once a week.

Young males are first exposed to porn by age 10 and girls by age 13. This widespread availability of sexual images sets up this current cohort of young adults for difficulty navigating questions of sexual activity, sexuality, and value-based decisions in an unpressured fashion.

How can conversations with young men and women who are considering a vocation to the priesthood or religious life can be guided in a fruitful direction? The environment that surrounds them in the present day is a crucial point of understanding. When I was discerning my vocation in the mid-to-late 1970s, there was a palpable presence of the Catholic Church’s Pornography and Discerners | Silva

teachings and values around sex. We had clear directives and parental guidance about the nature of life and its demands. Pornography, though present, was not a daily staple. One had to risk the parking lot at the local adult bookstore, venture to the building with fear of friends or relatives seeing you “in that part of town,” and find ways to hide the ill-gotten gains upon arriving home. The current state of availability of pornography is such that most searches for it and ways to watch are on mobile devices.

Approximately 4 percent of the websites on the internet are pornography sites, 13 percent of web searches are for adult content, and 20 percent of the searches on mobile devices are for adult content. No venturing out of a locked room. Now, young people access this content on devices that allow for easy access anywhere and clandestine ways to view it.

The Catholic Church is coming out of a period of allegations of clergy sexual abuse. This heightened attention to sexual content, appropriate relationships, and sexual behavior on the part of religious and clergy sheds a bright light on the topic of healthy sexuality. It informs how we will evaluate the legitimacy of those who claim to experience a call from God to a life of ministry or leadership of a congregation. How we assess their readiness and frame the questions to measure that readiness is a crucial factor. Ultimately, we must ask ourselves what might help to differentiate healthy sexual awareness from unhealthy, passing use of sexual content in a developmental trajectory versus the stagnating nature of compulsive behavior.

Compulsive sexual activity I will not use the term “sexual addiction” when discussing the stuck and stagnating quality of the sexual behavior. Sexual addiction is a term coined by Dr. Patrick Carnes (1991) in his early work in the field of sexually compulsive behavior. He took the symptomology of addiction and applied it to the population of people who reported repeated sexual encounters, repetitive or unfulfilling sexual relationships, and compulsive use of pornography.

While as a psychologist I can see the usefulness of such an application of addiction, I disagree with the term because it causes us a theologically thorny question. Addiction is by definition a loss of control over the behavior in question (i.e., alcohol, drugs) and most often refers to substance abuse. If we use this term for sexual behavior, we must accept that the person in question has lost the ability to control their behavior. Thus, the use of sexual Pornography and Discerners | Silva

content can no longer be seen as a sin, since the willful committal is a part of the definition of sin. If I am not in control of my use of pornography and am thus addicted, I do not willingly use it and, while using it compulsively, am not committing a sin. A very challenging corner to navigate, particularly when considering behavior in a potential religious. I will use the term “compulsive sexual activity” instead. This only suggests that the behavior is compulsive and in need of intervention, but does not imply a loss of volition. In fact, recovery from compulsions routinely involves taking purposeful action to control unwanted behavior. I feel this is a better frame for discussing compulsive pornography use.

To the point, I would like to propose some concepts and suggestions for vocation directors and formators to consider when working with this issue and evaluating the status of a candidate. I suggest that the way in which a person was first exposed to pornography is an important consideration. A second consideration will be the developmental path they have taken. Furthermore, the final consideration would be their general attitude toward sex and sexuality.

The way in which the person Candidates who have was first exposed not dated, have few close is important friends, or whose primary since they may relationships are with have a significant younger peers may not have history of diffiachieved a sufficient level of culties around development to be settled in sexuality before exposure. Did their sexual identity. they find porn as an early teen?

Was someone else responsible for introducing them? Was it curiosity or unwanted exposure?

These elements of their sexual history will play a role in determining their reaction and their integration of sexuality into their overall self-understanding. Carnes, in his seminal work, differentiates a nonproblematic user from a problematic user of pornography. The significant difference is that the nonproblematic user can control their use, the use does not cause loss of self-esteem or exaggerated guilt, and the use does not negatively impact their sexuality.

On the other hand, problematic use involves a loss of control over the use, a growing need, and the use of sexual content. It reflects a general difficulty with sexuality and interpersonal relationships.

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be changed in seminary formation. We can agree that the The problematic user may have had previous diffinature of seminary life is a dependence on compliance, culty with sexuality and then encountered porn as an sometimes to the point of “submarining,” and the real added avenue for sexual experience. Some problematic person is not seen until after ordination. In general, it is users have no history of sexual difficulties before enimportant that candidates have a solid understanding of countering porn, but once accessed, the allure of pornogthemselves as sexual beings and that they can articulate raphy becomes overwhelming. The vocation director will this in honest and mature ways. A healthy stage of sexwant to get some insight into how the candidate was exuality will be marked by the ability to honestly recount posed and how it has subsequently impacted them. Astheir sexual history without undue anxiety, openness in certaining whether the difficulty they experience is due situating the past pornography use as a learning stage or to a fear of sinful behavior vs. a developmental difficulty developmental issue to overcome, and the ability to articregarding sexuality will be an important distinction. ulate their sexuality as a part of who they are rather than A candidate asserting that they are sexually addicted a controlling aspect of their personality. Where guilt over can be seen as insightful or as a distancing tactic. Are the use of porn is appropriate and not overwhelming, they aware of this as an unwanted activity that calls for the candidate may be mature in his development. When intervention and healing, or are they saying this as a way guilt over porn use is compulsive, overwhelming, or to say, “I can’t help myself,” and thus distance themselves causes loss of self-esteem, the candidate may need addifrom the behavioral consequences? In either case, the votional time and counseling to achieve maturity. cation director would be well-served in recommending psychotherapy and/or 12-Step groups as interventions.

The developmental path they have Candidates and attitudes taken is another important avenue of It is important that toward sex and sexuality inquiry. What has their dating experience candidates have a been? Was the discussion of sexual intiAre they realistic about the role of sexusolid understanding of macy with their partner part of that datality in their life? Is their attitude toward themselves as sexual ing experience? Are they comfortable with sexuality and the human body healthy their sexuality? Have they had healthy beings and that they can and mature? interpersonal relationships?

It is easy to see how someone would articulate that in honest Candidates who have not dated, perceive “sexual anorexia” as a valid and mature ways. have few close friends, or whose primaapproach when considering a vocation ry relationships are with younger peers to the priesthood or religious life. The may not have achieved a sufficient level unhealthy interviewee might see sex of development to be settled in their sexual identity. negatively and frame it as something to be avoided. This Indications of an immature sexual development might would indicate an attitude that hinders rather than helps be voyeuristic activity, exploitive or anonymous sexual a mature view of sexuality. experiences, fantasy activity, or trading or paying for sex.

Sexual anorexia is described by Carnes & Moriarity These can be seen as misdirected sexual experiences and (1997) as “an obsessive state in which the physical, menreflect a lack of interpersonal skills. While seen as an intal, and emotional task of avoiding sex dominates one’s appropriate use of sexual energies, sexual activity within life.” The pathological fear of sexuality implies the opa dating or romantic relationship is at least directed toposite of sexual compulsion. It is marked by vacillation ward deepening the relationship in a mature direction. between an avoidance of sexuality and binging on sexual behavior. This swing may be seen in the candidate’s frequent use of reconciliation to alleviate the consequences Candidates and personality structure of the binge behavior and attain once more the desired Are they overly passive, dependent, or conforming in their sexless state. personality structure? This is evident in their responses The categories above can also be accessed through to the interviewer throughout conversations. Can you see the use of a psychological evaluation. All psychologists how this individual will be assertive or independent as a used for an initial evaluation should have interview religious? Imagine them after the academic studies and orprotocols that surface information about sexual history, dination. Will they be self-assured enough to do ministry? developmental trajectory, and attitudes about sexuality.

For example, don’t assume that overcompliance will The articles (referenced in the further reading section) 10 | Spring 2026 | HORIZON

Pornography and Discerners | Silva

by McGlone and Plante address the use of psychological evaluation in assessing candidates.

Candidates and emotional maturity Lastly, during ongoing conversations with the candidates, the vocation director and formators should track the maturity level of the candidate. Maturity can be assessed by examining various factors. One would be the candidate’s ability to deliver paperwork and accomplish tasks on a timely basis. As you discuss these topics with the candidate consider the following: Are they able to deliver on time? Does it seem that they can make a behavioral change over time? Are they able to identify problems, set goals, and achieve goals independently?

When thinking about the use of pornography by a candidate, one must think about their ability to make change independently. Are they capable of thinking through their triggers and changing their routine(s) to accommodate change? The same indicators will help the vocation director decide whether the individual would be a good religious, provide insight into their ability to be self-reflective, and inform their future actions.

A second consideration will be the candidate’s reason for using porn. Does it seem they use it as a coping

mechanism? Are they expressing that they’re feeling overwhelmed in life, work, or school, and thus having to use masturbation as a release of tension?

If the impression is that they’re using it as a coping mechanism, the vocation director may want to look ahead at the work of ministry and ask whether ministry practice will cause even more stress and exacerbate the use of this coping style in the future. If so, taking additional time to work with the candidate to find alternative coping mechanisms, reducing work or school stress, or investing in interpersonal relationships may be helpful as an assessment tool.

Finally, the vocation director can observe over time whether the candidate has developed healthy interpersonal skills and coping mechanisms that will support beneficial relationships later, thereby reducing the need for sexual behavior as a coping strategy. In meeting with the candidate’s family or friends, the director can assess the individual’s relational skills. Can you imagine yourself wanting to socialize with this candidate in the future?

Would they appear to possess a mature set of relational skills that would support socializing with other clergy?

To the extent that the individual appears overly pious, the director might consider withholding the recommendation to enter formation. n

FURTHER READING • • • • • •

• • •

Bordoloi, M., I. Durkin & A. Aggarwal, (2024). Effects of Pornography on Youth: A review, Missouri Medicine, 121:3, 195-97 Buchholz, K. (2019). How Much of the Internet Consists of Porn? https://www.statista.com/chart/16959/ share-of-the-internet-that-is-porn/ Carnes, P. (1991). Don’t Call it Love: Recovery from sexual addiction, New York: Bantam Books.

Carnes, P. & J. Moriarity, (1997). Sexual Anorexia: Overcoming sexual anorexia, Center City, MN: Hazelton Gregoire, J. & C. Jungers, (2001). Sexual Addiction and Compulsivity among Clergy: how spiritual directors can help in the context of secondary formation, Sexual Addiction & Compulsivity, 11:71-81 McGlone, G. J., F. Ortiz & R. Karney, (2010). A Survey of Psychological Assessment Practices in the Screening and Admission Process of Candidates to the Priesthood in the U.S. Catholic Church, Professional Psychology: Research & Practice, 41:6, 526-32 Peter, J. & P. M. Vakenburg, (2016). Adolescents and Pornography: A review of 20 years of research, Journal of Sex Research, 53:4-5, 509-31 Plante, T. G., A. Aldridge, & C. Louie, (2005). Are Successful Applicants to the Priesthood Psychologically Healthy?, Pastoral Psychology, 54:1, 81-90 Wiggin, J. L. & M. Gautier, (2025). Summary of 20 years of data collected annually for the CARA survey of allegations and Costs for U.S. Catholic Dioceses, Eparchies, and Religious Communities of Men, Center for Applied Research in the Apostolate, Georgetown, DC

Pornography and Discerners | Silva

Spring 2026 | HORIZON | 11

Discernment often begins outside traditional Church spaces. Many young people on the margins do not first encounter God through Eucharistic adoration or vocation fairs.

A group of young men of the Society of the Divine Word professes their vows. If God continues to call from the margins—as the Gospel insists—then vocation ministers must learn to see, hear, and trust those calls.

Treading sacred ground: Engaging vocations at the margins

By Ansel Augustine Ansel Augustine, D.Min, is an Emmynominated producer and an awardwinning author.

He has served in full-time ministry for over 25 years in various capacities. He has written and contributed to several books related to ministry, including Praying with Our Feet: Encountering God in the Margins.

You can learn more about him at www. holyhotboy.info.

12 | Spring 2026 | HORIZON

C

ATHOLIC VOCATION MINISTRY STANDS at a decisive crossroads. Many dioceses report fewer seminarians, diminished engagement among young adults, and a widening gap between the institutional church and communities most impacted by poverty, racism, migration, incarceration, and cultural exclusion. Yet these same margins are alive with faith, creativity, resilience, and spiritual hunger. The challenge before vocation directors is not simply how to recruit more candidates, but how to rediscover where God is already calling—and from whom.

My latest book, Praying With Our Feet: Encountering God in the Margins, offers a critical lens for this moment. It invites the Church to move beyond passive observation into an embodied encounter, insisting that God is not only spoken about in classrooms and chancery offices but recognized in streets, protests, shelters, prisons, second-line parades, and everyday acts of survival. For vocation directors, the message of this book provides not just a theology of mission but a method of discernment that reframes vocation work as accompaniment, listening, and presence.

Authentic vocation outreach today requires a shift from asking “Who is coming to us?” to “Where are we being sent?”

Vocations at the Margins | Augustine

Photo courtesy of the Nrvc

Praying with our feet: a theology of movement and encounter Prayer is not confined to words or sanctuaries. Prayer happens when the Body of Christ moves toward suffering, injustice, and hope. This insight echoes Catholic social teaching, particularly the Incarnation, and God choosing proximity over distance, flesh over abstraction.

For vocation directors, this means recognizing that discernment often begins outside traditional Church spaces. Many young people on the margins do not first encounter God through Eucharistic adoration or vocation fairs, but through: • Organizing for justice • Caring for siblings or elders • Surviving systems stacked against them • Creating beauty through art, music, and culture • Showing up for their communities when institutions fail These experiences are not obstacles to vocation; they are seedbeds of vocation. To “pray with our feet” as vocation ministers is to physically and relationally enter these spaces, not as recruiters, but as fellow pilgrims. When someone is from the margins, it is important to remember that many have been pushed to these spaces because of injustices in society. So, as vocation directors that represent the Church, trust needs to be built. This is done by intentionally connecting with those on the margins and learning from their experiences, which are usually different from those of many candidates who are viewed as “ideal,” but are no less relevant. There needs to be a shift to see those on the margins, and the lifestyle that they may be born into, just as “holy” and willing of God’s calling as anyone else’s with a more privileged background.

The margins: a locus of vocations I define the margins as places where faith is often lived more than articulated, hope is practiced under pressure, and God is trusted without institutional guarantees.

Some examples of those on the margins are those from communities, many of whom may be Black or of Hispanic/Latino descent, where they are underresourced and thus may not be connected with traditional networks or opportunities to connect with vocation outreach. It is in these communities where God has shown up in the form of survival. Faith can be seen when peoVocations at the Margins | Augustine

ple gather to reclaim a space during a prayer vigil where a tragedy, such as a murder, may have occurred. This faith expression is just as relevant as that of someone who experiences God through attending the Stations of the Cross during Lent.

Another example is someone who has family members who have, or they themselves have, matriculated through the criminal justice system. Unjust laws and policing have affected communities of color for generations, and a lack of opportunities and stereotyping have caused many men and women from these communities to be deemed as unworthy of the dignity that they deserve as children of God. Throughout Scripture, we see Jesus calling and using those who were seen as unqualified by society to evangelize the world and spread our faith. Let us do the same. We are more effective when we call people from the margins to evangelize the margins. Scripture consistently affirms this. God called Moses from exile, David from obscurity, Mary from a colonized village, and the disciples There needs to be a shift to from manual see those on the margins, labor. Jesus lived and the lifestyle that they and ministered may be born into, just as from the margins “holy” and willing of God’s of empire and recalling as anyone else’s with a spectability. more privileged background.

For vocation directors, this demands a serious examination of implicit bias in discernment culture: Whose leadership styles do we recognize as priestly? Whose spirituality do we deem mature/authentic? Whose anger, grief, or critique do we mislabel as troublesome rather than prophetic fire?

If God continues to call from the margins—as the Gospel insists—then vocation ministers must learn to see, hear, and trust those calls. For example: Who is missing from your network? Who is not at the table when decisions are made? What voices are not heard in leadership spaces?

Jesus modeled a ministry that sought out the overlooked and invited them to belong before they believed.

Are we not to do the same as his followers?

Personally, during my time of discernment after Hurricane Katrina, when I was evacuated to Texas waiting to return to New Orleans, I thought this was God’s time for me to enter the priesthood. I had lost 19 people Spring 2026 | HORIZON | 13

in the storm, including the love of my life, and I felt that this was where God was calling me to serve the Church.

Unfortunately, the vocation director from the religious order that I wanted to join said I “did not have the look of a priest,” (his exact words) and thus should not pursue the priesthood. That experience hurt me more than I could express, but it was part of God’s plan for me. The sad reality is that, over the years, I have heard many rejection stories from aspirants based on their culture, socioeconomic background, or appearance.

• Go beyond a recruitment-driven mentality because it’s not only about the numbers, but about relationships.

• Embrace a relationship-centered perspective and see each person as a Child of God with gifts to offer, regardless of where they are from.

Discernment as accompaniment

Clergy as gatekeepers: by forming your own relationships in the community, you may build relationships with people that might be overlooked by clergy who may From recruitment to relationship: not have access to the same spaces due to their scheda pastoral conversion ules. Also, it is important to connect with community leaders beyond Catholic circles.

One of the strongest pastoral correctives that I discuss Clergy as listeners and learners: we do not come is a resistance to transactional ministry. I always warn in to “save” the margins, we come to learn from and enagainst showing up in marginalized spaces only when counter the Christ that is already there. the Church “needs something,” whether numbers, opThis shift is deeply Catholic. It mirrors the Emmaus tics, or credibility. The sad reality of broken trust within story, where Jesus walks with the disciples in confusion the institutional Church and marginalized communities and disappointment before revealing Himself. Christ lisis that performative solidarity takes place when it is contens first, then asks questions. He breaks bread after the venient or necessary on behalf of the Church. journey. Practically, this means vocation For example, during the racial reckdirectors must be willing to spend time oning that took place after the murder in spaces where no immediate vocations Partnerships need to be of George Floyd, many Catholic orgaemerge, trusting that fidelity will prenizations and dioceses put out various created, trust must be cede fruitfulness. anti-racism statements and organized built, and relationships One of the most inspiring examples prayer services against racism, yet now are fostered over time, of this is the work of Father Greg Boyle, that the attention toward this issue has and not only when a S.J. and Homeboy Industries in Los Anwaned, the pseudo-prophetic movement crisis occurs. geles. His work with gang intervention has grown silent. Those on the margins has led to many saved lives, inspiring see this pattern, and their distrust for others from the same lived realities to those representing the institution grows. want to improve themselves as well.

An example of a model of success was when comWhat has Father G done well? He sees the good in munity policing, when done authentically, correctly, and these women and men and does not come to “fix” them. in partnership with community partners, aimed to build His journey with them is one of loving accompaniment trust with the marginalized, who were mostly hurt in and acceptance, and not judgment. As vocation directhe past due to harsh police brutality and policies. The tors, a successful approach to ministry within the marsame applies to vocation work, where partnerships need gins is becoming a member of the flock, not in the form to be created, trust must be built, and relationships are of disrespectful cultural appropriation, but one of reverfostered over time, and not only when a crisis occurs. ence to try to understand what is there.

Vocation directors are invited into a pastoral conversion by considering the following:

• Reevaluate older paradigms that only look towards one model of an ideal candidate and eliminate others that do not fit that model.

• Consider newer paradigms by recognizing an evolving world, where God is calling you to be, and how God is calling you to be present.

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Listening as a vocational act For vocation directors, listening is not a technique, but a spiritual discipline. On the margins, people are accustomed to being studied, surveyed, or “served,” but rarely truly heard. For vocation directors, deep listening is itself vocation ministry. This includes listening to: Vocations at the Margins | Augustine

Photo Courtesy of the nrvc

A diverse group of women religious at Convocation 2022. When we insist that vocation must look a certain way before we accompany it, we risk silencing the Holy Spirit. Throughout history and scripture, God’s call often disrupts norms before it clarifies structures.

• Stories of exclusion from Church spaces.

• Experiences of racism, clericalism, or classism.

• Anger at the Church that still coexists with love for God. • Dreams that do not neatly fit clerical or religious categories.

This listening requires humility and patience. It may unsettle comfortable narratives about the Church’s role. Yet it is precisely here that discernment becomes authentic.

God’s call often emerges not in polished answers, but in holy unrest. Importantly, listening also means resisting the urge to spiritualize pain immediately. Sometimes, accompaniment simply says, “I believe you. I’m here.”

When embodied faith meets non-traditional spirituality Many young adults on the margins practice a deeply embodied spirituality expressed through activism, art, culture, and communal survival rather than formal devotions. This reality has been affirmed through the multiple regional Black Catholic Young Adult Listening Sessions we have engaged in throughout the country. These practices are legitimate theological expressions, not deficienVocations at the Margins | Augustine

cies. For vocation directors, this raises critical questions: Do we recognize organizing for justice as a form of prayer?

Do we see protest as a moral act rooted in Catholic Social Teaching? Can lament, anger, and critique be part of vocation discernment?

When we insist that vocation must look a certain way before we accompany it, we risk silencing the Holy Spirit. Let us remember, throughout history and Scripture, God’s call often disrupts norms before it clarifies structures. Vocation ministry must therefore expand its spiritual imagination, helping candidates integrate their lived commitments with the sacramental life of the Church—not replace one with the other.

Walking with and not ahead of: accompaniment reimagined A recurring theme that I have witnessed through various forms of ministry is solidarity over saviorism. On the margins, people quickly sense whether Church leaders are walking with them or merely passing through. A close friend of mine, Sister Judy Gomila, a Marianite Sister of Holy Cross from New Orleans, lives this out. I have known Sister Judy for most of my life. She has ministered on the margins for decades (from uptown projects to the prison retreats she and I used to lead together).

Spring 2026 | HORIZON | 15

Photo by Joel Frank Unsplash.

When vocation directors step into the margins—not as experts, but as companions—they participate in a sacred truth: God is already there, calling. Our task is simply to show up, listen, and walk. That, too, is prayer.

marginalized communities should be recognized Yes, when I used to see this short White nun comas vocation mentors. ing around, I initially had my reservations due to past interactions with other people, but her welcoming spirit • Discernment must directly address both trauma and her joyful demeanor make people feel welcome and and survival. loved. To this day, Sister Judy and I still reminisce about • Many candidates from the margins carry and are contacted by the men we ministered with in the trauma. It is important for applicants to heal prisons in Louisiana. For vocation directors, authentic the trauma prior to entrance. accompaniment means showing up consistently, not ep• The Church must also express its willingness to isodically; sharing vulnerability, not just authority; and be evangelized. being willing to be changed by the encounter.

This approach reframes vocation discernment as mutual transformation.

Those on the margins often carry inThe Church not only discerns, but so Connecting with the sights the Church desperately needs does the candidate. This reciprocity is margins calls the about credibility, justice, and hope. not a threat; it is a also a gift.

Church to remember This is why the synodal process of the Church, when done correctly, has been who she is: a pilgrim Structural implications such a bridge-builder in various diocespeople following a God for vocation ministry es. Connecting with the margins calls who walks the roads of the Church to remember who she is: suffering and hope.

If vocation directors want to connect a pilgrim people following a God who with the margins more intentionally, walks the roads of suffering and hope. several structural implications must by For vocation directors, this is both a addressed. For example, consider that: challenge and an invitation. The future of vocations will not be secured by better marketing. It • Formation pathways must become more will emerge where the Church is willing to risk proxflexible. imity, to be uncomfortable, to listen deeply, and to trust • Traditional timelines and expectations may that God’s call is already echoing in places we have too unintentionally exclude those with family often overlooked. When vocation directors step into the obligations, economic constraints, or non-linear margins—not as experts, but as companions—they parfaith journeys. ticipate in a sacred truth: God is already there, calling.

• Mentorship must extend beyond clergy.

Our task is simply to show up, listen, and walk. That, too, is prayer. n • Lay leaders, activists, artists, and elders from 16 | Spring 2026 | HORIZON

Vocations at the Margins | Augustine

Photo Courtesy of Sister Lis a Laguna, DC

What matters most in vocation ministry has little to do with marketing and much more to do with relating. Vocation ministry has become more about accompaniment, of both the discerner and their families. However, accpompaniment means many things to different people.

Accompaniment amid interdependency

I

WAS SO FULL OF ENERGY AND IDEAS when I was first assigned to work in vocation ministry in 2010. Honestly, most of my ideas centered around the internet, YouTube, and the various ways we would help women become more interested in learning about vocations. Today, I still care about those things. However, I have learned that what matters most in vocation ministry has little to do with marketing and more to do with relating. Vocation ministry has become more about accompaniment, of both the discerner and their families.

In the movie, It’s a Wonderful Life, George Bailey delays college to allow his younger brother to attend. His decision is only one of several self-sacrificing moves the idealistic character makes in putting the needs of family first. As a vocation director, I see this selfless behavior repeated as women approach me with questions about whether God is calling them to consecrated life. They, too, live in families where members postpone their dreams to allow one of the other members to achieve theirs.

In doing this work, I have come to realize that family structures are very diverse. So, accompaniment means many things to different people.

For many discerners, it absolutely means family visits and shared meal times, which happens in mutual ways as we often welcome families into our homes, and even more so when we are reverently and humbly welcomed into theirs.

Laguna | Accompaniment Amid Interdependency

By Sister Lisa Laguna, D.C. Sister Lisa Laguna, D.C. has been a Daughter of Charity of St. Vincent de Paul since 2003.

She is an educator by profession and vocation director for her province since 2010. She resides and ministers in Los Angeles, California.

Spring 2026 | HORIZON | 17

In recent years, I have journeyed with many women.

The majority of the women I have had the immense privilege to walk alongside have been from Asian or Latino cultures. This makes perfect sense when we recognize the demographics of the Catholic Church in the United States, particularly in the Western United States, where I minister. Since we began journeying with these women, I have listened to many stories of heroic journeys of parents bringing their children to this country seeking to provide safety, health, and ultimately a future for their loved ones. I have visited beautiful backyard gardens that could almost compete with the commercial farms of the central valleys in both abundance and beauty. I still remember celebrating an afternoon with the father of one of our discerners, who pulled up to our house and unloaded his fruit cart to share bionicos (popular Mexicanfruit salad dessert) with the sisters and our neighbords.

Recognizing intercultural challenges

Some intercultural challenges are more easily named. For example, we all must work towards learning about less common family origin stories as there are different spiritually treasured practices and devotions across cultures.

On the other hand, doing so is a blessing, as sharing rich celebrations and nostalgic foods across cultures is not to be missed.

A meaningful example of this is the Lunar New Year celebration. For our Vietnamese American members, this celebration is so significant that it trumps almost every other. For many of our sisters, this is the time of year they choose to visit their families, give and receive gifts (not only lucky money), and exchange blessings. This is a time that is mingled with faith and culture. On this day, many of our members acknowledge the beginning of the next year of their own lives. In doing so, they have graciously adjusted to OUR notion of celebrating birthdays during the calenThe mutual gifts of relating dar year.

Relating is recognizing Relating is recognizing that our gifts For most of us, the Lunar New Year our gifts are mutual in are mutual in both joy and generosity. celebration is merely a “cultural expeRelating is walking with people in the both joy and generosity. rience.” But for many of our sisters, it is ways that matter most to them. It means hands-down an experience of coming Relating is walking with listening to the stories that have affected back HOME. people in the ways that them and their families and loved ones.

In my own local community two matter most to them.

I remember an intimate weekend for Novembers ago, we erected our Ofrenda serious discerners not long ago. We had (an altar for Dia de los Muertos). At the all piled into a minivan to visit a local time, we had recently lost a friend who monastery of the Poor Clares just a mile away. During was close to two of our sisters. They had both been with the bustle of piling in and out of the van, one of the our friend when she died in the hospital, and it was a ladies left her phone behind. We all piled into the van, difficult loss. drove back to the monastery, and looked everywhere for I placed an image of our dear friend on our Ofrenda her phone. It was only later, as I reflected with one of our with the intention of honoring her (a common practice Latina discerners about what had been most meaningful in my culture). However, I did not realize that one of our to her about that weekend, that she shared that it was sisters who had been with her when she died had been when we stopped to look for the missing phone because deeply affected by the experience. that is what her family would do. I was deeply struck by This sister, one of our newer members, comes from this because I had worked hard to plan a weekend with a different culture with a less intimate experience with many activities around our charism and the spirit of our death than mine. In fact, she struggles with marrying community, but what mattered most to her was that we our Catholic faith with what she feels is a strong, domihad responded to each other’s needs in a similar way to nant cultural belief around the dead. So, when I placed her family. a photo of our recently deceased friend on our Ofrenda, Ultimately, relating means taking time to be and in a prominent place in our home, it was an absolute to be with: whatever that means. In short, many of the challenge for her. She physically avoided this part of the women discerning consecrated life reflect the face of tohouse for days until she was able to share her discomfort day’s Church, and it’s a gift to enjoy the present moment with me. while also looking forward to a future that embraces and This experience taught me that what can be a consolowns this reality. However, it would be irresponsible not ing experience for some can become a haunting experito admit that there are challenges in this work. ence for another.

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Laguna | Accompaniment Amid Interdependency

Interdependent family structures These experiences, and there are many more that I can share, have been a significant part of journeying with many women over the years. And yet, a recent challenge and surprise for me in this work has been the gift and challenge of understanding the interdependent family structures common in many Asian and Latino families, especially among immigrant and first generation discerners. Unfortunately, journeying with families during the discernment process is not always possible. Sometimes, the family is not in the United States. Or as can often happen, they may feel distraught over the discerner’s decision to become a religious and are unwilling to meet with us.

However, whenever possible, engaging and including families in the discernment process can be a source of support for the discerner and also reassuring for families, who need to know their children are safe. And I’m not only referring to safety in a basic sense, although that certainly matters to them. Families also need to know their children will be cared for and have access to healthcare and shelter. They need to have a sense that our community will “have their child’s back” in the same way they do.

We can only convey this message by building a relationship with families and answering their important questions, such as, “What happens if my child gets sick?”

“And if she gets sick, can she go to the doctor?” “What happens if we get sick as parents?”

In truth, the practicality of these answers will vary by community. That is why it is so important to build a relationship where possible. This is especially crucial and meaningful because families often make tremendous sacrifices in the accompaniment process.

However, it’s worthwhile to make a distinction and explain what I mean by sacrifice. When referencing the sacrifices that families make, we often talk about their sacrifice in spiritual terms, as parents literally are offering their child to God. There is truth in that, and we honor their generosity of spirit. And yet, there are many more untold stories about the other sacrifices made by families when a woman or man enters consecrated life, particularly if that person is part of an immigrant or first-generation family.

In my experience, these interdependent family structures seem to be more common in families that immigrate. For example, “Elena” is a first-generation Latina woman whose parents are from Mexico and have been in the United States for years (unable to secure their citizenship despite numerous attempts). She is the eldest of Laguna | Accompaniment Amid Interdependency

Relating means taking time to be and to be with: whatever that means. In short, many of the women discerning consecrated life reflect the face of today’s Church, and it’s a gift to enjoy the present moment. Photo courtesy of Sister Lisa Laguna, D.C.

four children, all born in the U.S. Her parents are food vendors who have grown their business from a simple cart to a small storefront. All of the paperwork for that business has been in “Elena’s” name.

Like many women who are discerning, she has been feeling the pull of Christ’s calling in her heart, and her discernment journey is ultimately about whether God is calling her to be a sister. Fortunately, she is blessed to have parents who are devout Catholics and support her vocation. They desire her discernment and possible vocation to a religious community. However, her parents are not only spiritually giving back to God when they pray and discern with their daughter. There are serious, real-life family consequences for them to consider because their daughter’s calling to religious life can make them vulnerable in unexpected ways.

Just like George Bailey in “It’s a Wonderful Life,” a sibling will inevitably need to assume a larger role in the family to allow another family member to achieve her dream, or in this case, a Divine summons.

You may or may not imagine the implications.

If “Elena” and our community discern that she is indeed called to enter, the real and practical consequences for her family, particularly her parents, would be signifSpring 2026 | HORIZON | 19

Photo Courtesy of Sister Lisa Laguna, D.C.

All persons need to be respected while seeking the Holy Spirit’s guidance, especially when handling and holding close the sacredness of their family’s reality.

icant and life-altering. Her parents will have to consider how to handle the family business, as members of religious communities do not generally have for-profit businesses in their name. Doing so would conflict with our vow of poverty and could become a potential liability to the institute if a business were in the name of an individual member. As a vocation director, I need to be prudent in helping “Elena” with timing.

When is the right time to consider transferring the company information to the name of another sibling? For the family, does another sibling even desire the responsibility? And how do we move forward together in a way that benefits and protects everyone?

There is no fast-forward button for this kind of journey. All persons need to be respected while seeking the Holy Spirit’s guidance, especially when handling and holding close the sacredness of their family’s reality.

I often think about Mother Mary, who may have had dreams about her family life with Joseph. She received disturbing news about swords piercing her heart when presenting her baby at the temple. Here is a metaphor for mothers today who take their daughters to church and hear a call to relinquish them to this unexpected, yet deeply significant, relationship with God. Imagine the various thoughts that must go through their minds as 20 | Spring 2026 | HORIZON

this happens. Without the daughter’s income, where will the family find the resources to survive? Is a second job even a possibility? Will parents applying for new jobs come under scrutiny from ICE agents?

God offers no guarantees of an easy road. In fact, the cross suggests the opposite.

Another example is “Pham,” whose family had to refinance their condo so their monthly payments became more affordable. She is a crucial part of the family’s economic fabric and lives at home with her parents, two adult sisters, and niece. Together, they form a living, breathing, interdependent family unit. They take turns working and attending college.

As often happens, their plan was working perfectly until… God came knocking at the door and invited someone like her, a woman living within an interdependent family, to enter a community. It’s not hard to imagine the disruption to what was once a seamless familial structure. How will the family function now? How will the bills get paid? How will they make sure that everyone receives an education?

In short, a phrase we often hear from families is, “We had a plan.” Therefore, as a vocation director, these realities have called me and my community to become creative and patient with the women we journey with. There isn’t a one-size-fits-all discernment/prepostulant plan for anyone. Some women can work longer while discerning to help get things in order, but not all can. Sometimes the women I journey with must deal with school debt.

Sometimes they must make family arrangements. The circumstances and the types of interdependent families I accompany are as diverse as the women I have been privileged to encounter.

Nevertheless, I have been humbled by the immense sacrifices that all families make to honor the vocations of their daughters. And I am in awe of the courage they exhibit to accept the call from God.

The paradox of self-sufficiency Many of our sisters describe becoming an adult as living out expectations of self-sufficiency in financial, emotional, spiritual, and familial terms. Often, when I attend meetings for vocation or formation directors, adulthood is typically described in these terms. However, in all these years of accompanying women, I have not encountered that model of living at all.

I have walked with women whose families enjoy beautiful, complicated interdependent lives, both financially and practically. Their lives are akin to the most Laguna | Accompaniment Amid Interdependency

high-tech logistics management systems with complex systems for sharing financial responsibilities and vehicles, transporting children and adults, caring for sick and elderly loved ones, maintaining the family home, ensuring that grandparents attend Mass, childcare needs are met, providing for those in college, and so much more.

A recent discerner explained to me how she had just finished signing paperwork for the new family car. This woman has a master’s degree and works a professional job. Although the vehicle is in her name, belongs to her, and is completely her financial responsibility, it is now the family’s new car. This generous contribution on her part is absolutely necessary to maintain an interdependent system that is so meaningful and life-giving to her and her family.

And yet, the reality of this young woman who gave her car to her beloved family, and others like it, can be seen as obstacles or complications for those of us working in vocation ministry and journeying with discerners.

It can be tempting to judge a discerner and say that they Laguna | Accompaniment Amid Interdependency

are unable to live independently (as if we live independently in our own communities). However, in doing so, we may unintentionally fail to recognize that their gifts of commitment, loyalty, and capacity for relationship are gifts we can also use in our communities.

I love my work and the joy of journeying with women. I used to think that what would matter most would be YouTube, marketing, various social media engagements, and new ways of getting women interested in a vocation. I still care about those things, but I have grown to see that the relationships among parents and siblings are of principal importance. This work is much more about relating, and helping women learn about their vocation is filled with complexity.

Their stories abound in an undercurrent of concrete, physical, and emotional sacrifices leading up to the decision of choosing to follow God wholeheartedly. Each woman is a thread in a complex family fabric. And yes, each represents a wonderful life. n

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No matter how open-minded we think we are, it is our responsibility to check for implicit biases and generalizations as we accompany discerners.

By Sister Deborah Borneman, SS.C.M. Sister Deborah Borneman, SS.C.M. belongs to the Sisters of Saints Cyril and Methodius. She has served in vocation ministry for more than 20 years and has been part of the National Religious Vocation Conference team since 2011.

She currently serves as NRVC’s director of mission integration.

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It takes humility to keep learning, to keep asking, and to remain attentive to new ways of communicating with one another. Accompanying each new generation requires a keen awareness to respectfully gather information needed and careful consideration of the cultural wealth each person brings to their discernment.

The transformative impact of intercultural reflection

R

ELIGIOUS LIFE INSISTS on widening welcoming spaces through our words and actions, embracing a lifetime pursuit of intercultural humility. Yet, the honest and ugly reality of public xenophobia throughout the United States is increas ingly evident in the places we live and minister. In an eerie era of suspicion of documentation status, people are being targeted based on accent, neighborhood, and skin color, regardless of their pathway to citizenship. In once thriving parishes, the fear of ICE raids has reduced Mass attendance, sacramental preparation, and youth ministry participation. There are also NRVC international and U.S. members who are afraid of being detained while traveling to and from workshops or having family members arrested during their absence.

When meeting those interested in consecrated life and their families, we can unintentionally cause harm if we do not pause to ask others first how our interview skills may have a tone of interrogation rather than invitation, or are interspersed with derogatory phrases that we think Borneman | Intercultural Reflection

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are acceptable efforts to add humor. No matter how “Using language like “does she fit in” can be harmful, yet open-minded we think we are, it is our responsibility this phrase was used for decades in assessing candidates to check for implicit biases and generalizations as we for entrance into religious life. Instead of seeing cultural accompany discerners. This takes humility to seek and background as a deficit, I am learning more about a peraccept honest feedback from colleagues, a vulnerabilison’s cultural wealth, the unique gifts and strengths she is ty that helps us to grow in our professional and ethical bringing into community life.” —Mrs. Sabrina Harper for standards of respect for each person we encounter. the Sisters of Notre Dame de Namur Over the past three years, NRVC organizational leaders paused to examine their own implicit biases, “First, I can be more attentive to intergenerational trauma assumptions, and cultural identities. They shared their in discerners. Second, I can ask friends to tell me when I learnings through a new YouTube video series on the speak from my biases so I can grow in learning. It is hard, NRVC Channel, Walking Humbly Together. but I need to speak out more often when I hear biases in The practice of “walking humbly together” moves us vocation conversations among vocation directors so it does beyond indifference and minimization towards genuine not lead to microaggressions.” acceptance and adaptation. Rather than taking a guru —Sister Mary Jo Curtsinger, C.S.J. approach of telling people what to do, each narrative reflects a personal journey of learning and unlearning “Immersed as I was in my Irish heritage and Catholic patterns of behavior that were an obstacle to growth. identity, it was easy to overlook the value of other cultures.

These videos are designed for reflection I have been practicing skills, so I can be and engagement, encouraging viewers open to asking questions about other peoto examine their own practices and perple’s experiences. I hope my curiosity will spectives on interculturality and Walking humbly never be taken the wrong way, as I work anti-racism. towards acceptance and adaptation in our together moves us This article highlights some of their global community.” beyond indifference and quotes as a practical examen to improve —Mrs. Maureen Cetera minimization towards culturally mindful interactions. Ponder genuine acceptance this shared wisdom with an openness “Simply asking “What’s your name?” and adaptation. to examine your own approaches in can sometimes cause unease for today’s promoting vocations and building reladiscerners. A person may feel hesitant to tionships. share their full name or worry that I might struggle with the pronunciation. It is my responsibility to approach this with genuine humility, Intercultural reflections practicing until I get it right, rather than expecting them to “Most of my learning has come not from humility, but minimize their identity by giving a nickname. Each name humiliation. You know those times when you are having a carries a profound story.” great conversation, then you add to it, and everyone stops —Sister Deborah Borneman, SS.C.M. with a deep breath. Did I really just say that out loud?

Yes, I did! It can’t stop there, though. I had to take those “Even a simple, seemingly innocent, and common quesmoments inside my soul and reflect on the bias that undertion like “Where are you from?” can cause a lot of anxiety lined that statement, and then learn from it and never say on the part of the person I’m talking to, especially in our it again. Thank God, the more I hone my interculturality current political climate and reality. I am trying hard to skills, the less I humiliate myself.” be more attentive and sensitive when I’m in conversation, —Sister Caryn Crook, O.S.F. especially as a vocation director.”

—Brother Larry Schatz, F.S.C. “I learned that our Western culture speaks from the person of “I” while some cultures speak from the perspective of “I need to move beyond the generalizations and stereo“we” or “us.” Understanding the reason for this perspective types that can harm my ministry by limiting who I see as a can open the door to deeper relationships. This can lead to potential candidate. I am intentionally trying to appreciate rephrasing assessment questions, how one journeys with a the cultural wealth that individuals bring, seeing their candidate, or to understanding how misconceptions form unique backgrounds—their languages, traditions, and life around certain activities.” —Sister Gail Trippett, C.S.J. experiences—as assets, not deficits. This includes celebratBorneman | Intercultural Reflection

Spring 2026 | HORIZON | 23

ing diverse forms of prayer, celebrations, and expression, whether through different musical traditions or spiritual practices.” —Sister Kim Xuan Nguyen, C.C.V.I. “Vocation ministers may find it helpful to know that sometimes, in wanting to be inclusive, I’ve learned the difference between tokenism and representation, meaning that I need to go beyond inviting to include the person in listening to their expectations, and making decisions together to experience a welcome mutual space of belonging.”

—Mrs. Sandy Piwko for the Religious of the Assumption Sisters “It’s a goal for me to enter into situations where I may be a minority and let my brothers and sisters guide and welcome me on their terms, in their way. I don’t want to do this simply for my personal growth; that would be pretty self-serving. I desire to be in those spaces living in community and communion, because it is a Christ-like thing to do and be.”

—Sister Lisa Laguna, D.C.

out to diverse candidates by learning as much as you can about the various cultures if they are not represented in your community. Our collective voice is needed to support initiatives that include dignity, justice, and belonging, even if we get discouraged. We are at a point where we need to continue to keep moving forward!”

—Sister Eileen McCann, C.S.J. “I know that a goal of mine that may be helpful for other vocation ministers has been to try to be intentional about not thinking right away from my own culture, but asking, how might their culture see this? And believe me, I often think of what I know first, what I’m used to, or accustomed to. Thus, it is a great lesson for me to simply say, “Could you tell me about YOU? May I listen to your perspective on this and how it has been impacted by your family, country, culture, and language?”

—Brother John Skrodinsky, S.T.

What has been most important for me is to take myself out of my own bubble and really expose myself to other cultures.

—Sister Carmy Luke, O.S.B.

“Vocation ministry can be filled with assumptions about young Catholics, discerners, and about each other!

Some people can quickly judge lay vocation directors, rather than ask me directly what I enjoy, what gifts I bring to this ministry, and what challenges I face. Instead of silently wondering, go ahead and ask me because I am also curious to learn from you!”

—Mrs. Renee Dee for the Missionaries of La Salette “It may be helpful for vocation ministers and those who accompany discerners to learn that one cannot truly be interculturally aware if the only thing you look for are similarities between your own culture and another. We must see the total picture…I think what has been most important for me is to take myself out of my own bubble and really expose myself to other cultures.”

—Sister Carmy Luke, O.S.B. “When vocation ministers visit college campuses, I would encourage them to attend liturgies in parishes with an intercultural community of students, because we can see a wider vision of our Church.”

—Brother Edward Shields, F.S.C. “I would encourage vocation directors to continue reaching 24 | Spring 2026 | HORIZON

“I am learning that language opens a window to a new way to understand the world. New concepts expand my understanding of life, and some concepts cannot be translated into my mother language.” —Sister Paz Vital, O.S.B.

“Before, my view of culture was limited to those who lived in a different country, as if my culture was the only way to live. But one of the things I’ve learned is that I need to reframe my idea of culture. Two people can live in the same city, in the same neighborhood, even in the same home, and come from different cultures.”

—Mrs. Teri Iverson for the Sisters of the Precious Blood “Use inclusive language when speaking to others. I recall often saying, “Hey guys,” during group gatherings, which can be offensive to others. Ensure that everyone feels heard and valued at the table. It’s important to remember that introverts or anyone with limited translation skills might need a little extra time to share their thoughts. Observe body language and notice if individuals appear uncomfortable with what is being said.”

—Sister Kathleen Branham, O.S.F. “I was operating out of the assumption that we were all basically the same and would interpret things the same way, my way. I had a cultural mindset that was of minimization and deemphasizing differences. I know that I need Borneman | Intercultural Reflection

Photo Courtesy of The NRVC

Over the past three years, NRVC organizational leaders paused to examine their implicit biases, assumptions, and cultural identities. They shared their learnings through a new YouTube video series on the NRVC Channel, Walking Humbly Together.

to be courageous and open to challenge myself to expand my cultural sensitivity and awareness in order to grow in intercultural humility.” —Sister June Fitzgerald, O.P. “In a world where we do not always reverence the culture or racial identity of others, and often “mis-culture” others, it is especially important for us to acknowledge and celebrate our own identity. Am I willing to listen to the story of others?” —Brother Joseph Bach, O.F.M. Conv.

“If I believe I understand where someone is coming from, I need to seriously ask myself, “What makes you think you do? Have you lived their life or experienced what they’ve experienced?” I’ve learned that every person I’ve encountered in my life may possess an unknowable number of cultural elements that have influenced who they are.”

—Sister Dina Bato, S.P. “One of the most healing things in community is to apologize and reconcile with grace, which strengthens relationships rather than hurts them.” —Sister Liz Sjoberg, D.C. I realize that for me, the toughest part of intercultural exchanges is language. While I am more than happy to try learning what I can in another language, I also know that I am not very good at this. While trying to learn basic phrases in various languages, I realized that I am ok with knowing this is my weakness, but trying anyway. It gives Borneman | Intercultural Reflection

me great appreciation and admiration for those who are multilingual. —Sister Suzanne Fitzmaurice, O.S.B. “I have come to realize how powerful our stories can be.

Can I approach this moment with a heart filled with humility and love? This reminds me to discern when I should act with humility or courage to be vulnerable.”

—Friar Mario Serrano, O.F.M. Conv.

It takes courage and vulnerability to admit times we unintentionally said the wrong things that hurt the receiver. Yet, it also takes humility to keep learning, to keep asking, and to remain attentive to new ways of communicating with one another. Accompanying each new generation requires a keen awareness to respectfully gather information needed and careful consideration of the cultural wealth each person brings to discernment.

Recognizing the current context and drawing from their collective experiences, the National Board published two timely and timeless statements, available at NRVC.net, reflecting the commitment to fostering justice, dignity, and belonging in all aspects of vocation ministry. These statements call each of us to “recognize that intercultural transformation is essential to authentic accompaniment. It compels us to move beyond intercultural competence toward a spirituality of encounter, upholding the image of God in each person and embracing the richness diversity brings to consecrated life.” n Spring 2026 | HORIZON | 25

Feed Your Spirit

captured by government forces, who imprisoned and tortured him, but he refused to resign his faith.

Just before being executed, he proclaimed, “Long live Christ the King/Viva Cristo Rey! Long live the Virgin of Guadalupe/Viva la Virgen de Guadalupe!”He was canonized in 2016 by Pope Francis after a miracle attributed to his intercession.

Photo: Basílica de Nuestra Señora de los Remedios, Naucalpan

José Luis Sánchez del Río was a 13-year-old Mexican boy who became a martyr during the Cristero War, a conflict between the Mexican government and Catholics resisting anti-religious laws. Born in Sahuayo, Michoacán, he was inspired by his brother to join the Cristero forces, where he led soldiers in prayer.

During a battle in 1928, he was

Book notes

Portrait of the first American Pope: Leo XIV

F

OLLOWING THE TRANSITION of Pope Francis to his eternal reward, speculations by Catholic commentators, priests, bishops, journalists, laypeople, including myself, thought that “we’d never have a pope from the United States.” This mantra was repeated as preparations were being made for the conclave.

Even Father Bob, as Pope Leo XIV was known by friends and parishioners in Chicago, believed that his fellow cardinals would not elect him. This election surprised the throng of curious and faithful alike. But, as hindsight confirms, this is exactly what happened. The college of cardinals, reading the signs of the times, elected Cardinal Robert Prevost as the pope on May 8, 2025. And so, Father Bob became Pope Leo XIV. As Matthew Bunson shares in Portrait of the First American Pope: Leo XIV, Leo is a kind and gentle pastor and missionary, but also a skilled administrator and canon lawyer. Born in 1955, the youngest of three boys, young Robert, was destined for the priesthood. His brother, Louis told People, “Nobody else in our ‘hood’ played priest, but Robert did. And our parents always supported his wishes in that area.”

In another interview with CBS News, he explained, “We knew as a family from a very young age, that there was something special about Rob…while I was out playing …baseball, cops and robbers, tag, flashlight…Rob used to like to play priest.”

Even the neighbors were convinced he’d become a priest, and joked that one day, he would become pope.

Harper | Leo XIV

By Sabrina Harper Sabrina Harper is an Associate of the Sisters of Notre Dame de Namur and a Vocation Promoter for the EastWest Province.

Spring 2026 | HORIZON | 27

His parish and early formation played an outsized As a relatively new vocation minister, I certainly role in his upbringing. The suburban Chicago neighboraffirm that our priority needs to be to live the Gospel, hood of Dolton, Illinois, was deeply Catholic, and pracshare the good news, and enthusiastically follow Jesus ticing one’s faith was expected and part of everyday life.

Christ and accompany others. However, I also believe The Church was the center of life. In later decades, like that vocation ministry has to be intentional and invitaso many other urban and suburban parishes, it would tional. With all the noise in modern society, the call to decline. However, in 2011, the last Mass was celebrated at religious life or to explore one’s vocation is sometimes Saint Mary of the Assumption, the parish that nurtured drowned out and perceived as outside of the realm of his faith. possibility. All members of religious institutes need to Robert Provost began high school in 1969 following be open to inviting those who may be called to this prothe reforms of the Second Vatican Council. He attended found service to the Church and a deeper relationship St. Augustine Seminary High School for Catholic boys with others. to receive a secondary education while discerning the What Pope Leo XIV has brought to the Church in priesthood in the Augustinian order. After high school his short time as pope is a message of unity. Pope Leo’s graduation, he continued his Augustinian formation at Augustinian motto is In illo unum uno—In the One, Villanova University, outside Philadelwe are one. This comes through his phia. Throughout his high school and teaching, writing, homilies, and public college years, service to the Church addresses. Only by encountering Jesus was front and center on his mind. Not Christ, the Son of God, can there be The cardinals recognized afraid of hard work, he served as a a common purpose. Throughout this in Cardinal Prevost that groundskeeper at the St. Denis Church book and the papacy of Pope Leo XIV, the world, and perhaps cemetery. As Munson explains, the we see how that unifying message has especially the United words “humble” and “humility” are banbeen carried with him from his youth States, needed a Pope died about and used a bit too liberally. and into ordination and the papacy. of the people who had a Humble and humility both derive from Perhaps, in their wisdom and divine strong unifying message. the Latin humus, which means “dirt” inspiration, the cardinals knew that we or “earth.” Certainly, humbleness and would need the next pope not only to humility are, in the case of Fr. Bob, apt hold the Church together but also to be considering the ways he has been called a moral voice and force for good, pushto serve in mission. ing back against the realities of this moment in time. An The Chicago area was seeded by missionaries in individual’s vocation is often recognized by others before the early nineteenth century, so it’s not surprising that the individual realizes it, and perhaps this is what the Bob was well-suited to the missionary life. In 1982, he cardinals recognized in then Cardinal Prevost when they was ordained to the priesthood, as the Church in the entered the conclave—that the world, and perhaps many United States was experiencing a decline for a number Catholics, needed a pope of the people who had a strong of complex and interrelated reasons. Prevost was a witunifying message. ness to this decline, which continues into the present.

He recognizes that the Church has within her, informed

by Vatican II, the resources necessary to confront her §§§§ challenges. In 2023, shortly after Pope Francis made him a cardinal, he delivered a confident message in an interview with the Augustinian Order that touched on these Anyone who wants to learn more about Pope Leo, the issues: “First of all, our priority cannot be to look for vofirst pope from the United States, would enjoy this new cations. Our priority has to be to live the good news, to book. It gives a concise and historically contextualized live the Gospel, to share the enthusiasm that can be born profile of Pope Leo XIV. From his early years in Dolton, in our hearts and in our lives when we truly discover Illinois, to his vocation with the Augustinians, to his who Jesus Christ is. When we stay walking with Christ, missionary assignments in Peru, to the beginnings of his in communion with one another, in that friendship with papacy, this book is accessible, informative, and situates the Lord and understanding how it is to have received Pope Leo in this modern era. n that gift, vocations come.”

28 | Spring 2026 | HORIZON

Harper | Leo XIV

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