"Project aims to help international priests"

From the St. Louis Review
By Jennifer Brinker

On his way home from the airport in New York, the priest was pulled over for a routine traffic stop.

New to the United States, the priest knew that the police in his home country had a history of robbing people and couldn't be trusted. So he did what he thought was the right thing: He fled.

While the story sounds unusual, the idea of a cultural disconnect among international priests living in the United States is not all that uncommon. And a group of priests and laity is hoping to overcome some of those barriers through a special project that they hope will spread across the nation.

The Parresia Project is the brainchild of Sebastian Mahfood, associate professor of intercultural studies at Kenrick-Glennon Seminary, and Msgr. Richard Henning, professor of biblical theology at the Seminary of the Immaculate Conception in Huntington, N.Y. Parresia, Greek for openness, has been used in the New Testament in describing the quality of preaching in early Christianity.

Msgr. Henning said that the Church needs to develop a more proactive approach in preparing priests from other countries who come to the United States to minister. The Parresia Project, he said, goes beyond just responding to the needs of an international priest and supports the idea of developing a more systematic approach, using a combination of a human-interest angle and technology.

"We feel the burden should not be entirely placed on the priest who is arriving in the U.S.," Msgr. Henning said during a visit to St. Louis last month. "The process should be more mutual. And this is because we're Catholic. When this priest comes here, it should not just be us saying, 'This is the way it is in America, and you've got to learn.'"

"There should be a sense that you are a brother in the Lord and you have left behind your family and friends and your whole life to come serve us," he continued. "Wouldn't it be nice if the receiving community would have some way of learning ... about the world that he's come from?"

By the numbers

The number of priests who come to the United States from other countries is rapidly rising, both Mahfood and Msgr. Henning noted. In 2004, the Seminary Department of the National Catholic Educational Association conducted a study and found that nearly 18 percent of priests in the United States were born outside of the country. But that figure is out of date, said Msgr. Henning.

"We don't know what it is, because we haven't done the research" recently, he said.

Last spring, John Allen of the National Catholic Reporter wrote that one-sixth of the roughly 40,000 priests serving in the United States are from abroad, and about 300 international priests arrive in the United States every year. Msgr. Henning said he believes those numbers may be conservative given the rapid rise in the number of priests arriving in the United States.

The priest noted that the statistics become higher in certain areas. In the Diocese of Brooklyn, N.Y., for example, about 35 percent of all priests are international, according to Msgr. Henning. The Archdiocese of New York says about 40 to 50 percent it its priests are from other countries.

By contrast, the Archdiocese of St. Louis has much lower numbers. According to the archdiocesan Office of Priests Personnel, there currently are nine priests serving in parishes and four seminarians at Kenrick-Glennon who were born in other countries.

In most cases, said Msgr. Henning, these priests are coming here because of an invitation from U.S. bishops to help serve in their dioceses. Others cases include student priests who are helping serve here during their studies or priests who emigrated to the United States as adolescents and subsequently felt a call to the priesthood here.

An idea is born

The Parresia project was born from previous conversations Msgr. Henning and Mahfood had on seminary formation and an awareness of the increasing number of seminarians from various cultural backgrounds. The two also had been working on another project involving distance learning through seminaries.

"It began to occur to us that distance-learning methods or technologies could be used fruitfully ... in trying to orient a seminarian or priest coming into the United States," said Msgr. Henning.

An anonymous donor awarded the two a $20,000 planning grant, and they spent a year consulting those who provide orientation services to international priests, seminaries and experts in culture, including leaders with the U.S. bishops' Committee on Clergy, Consecrated Life and Vocations (chaired by Archbishop Robert J. Carlson) and the Committee on Cultural Diversity in the Church. The same anonymous donor has given the duo a $150,000 grant for the implementation phase of the project.

The project is sponsored by the Seminary Department of the National Catholic Educational Association and the Seminary of the Immaculate Conception. Mahfood and Msgr. Henning said that the project also is supported by a small staff and advisory board and about a dozen volunteers.

Msgr. Henning noted that only three national programs that provide a formal orientation to priests who come to minister in the United States: The Vincentian Center for Church and Society at St. John's University in Queens, N.Y.; the International Priest Internship Program, operated by the Oblate School of Theology in San Antonio; and the Cultural Orientation Program for International Ministers at Loyola Marymont University in Los Angeles.

But for the most part, there isn't one widespread formal program to prepare priests before they arrive in the United States. There are a number of local programs operated by dioceses and religious communities, but only about one quarter of arriving priests have any opportunity to attend an orientation program, said the priest.

"Some priests may only know about the U.S. from watching movies," said Msgr. Henning. "That's not real, and that's certainly not the Church."

Human connection through technology

In 1999, the U.S. bishops issued Guidelines for Receiving Pastoral Ministers in the United States as a means of providing support to priests from before they leave their home country to long-term mentoring and support. But when the bishops wrote those guidelines nearly 12 years ago, the idea of reaching to a global audience was more far-fetched. After all, technologies such as the Internet were just emerging on the scene.

Today, however, commercial technological resources such as Skype, an Internet-based video chat, are simple methods that can help improve communication between an international priest and his new community even before he arrives.

"When you know Father Joseph is coming from India, why can't the children at the parish school Skype with him before he comes over?" said Msgr. Henning. "So then it becomes a big moment before he arrives. This is simple, easy stuff that technology makes possible in a way that couldn't have been done before."

The two said they hope dioceses will be able to pool resources so that they can launch programs to educate the faithful about the international priests who come to serve them. Multimedia content, including videos, interviews and photos of international priests, will help serve that end.

"We don't want it to be a matter of textbook learning," said Msgr. Henning. "We envision if the parish council has convened before Father arrives ... and they want to learn about life in his world, you don't want to hand out State Department country guides," said Msgr. Henning. "We would like to have a web-based multimedia database of personal interviews, photos and stories about his upbringing. It's that human-to-human contact that people love."

The future

The Parresia Project is expected to develop over a two-year period, at least initially, said Msgr. Henning, primarily through efforts in advocacy and training others. Another long-term goal is to develop a formal orientation program for international seminarians.

"By the end of these next two years, we hope to have many more people" on board with the project, said Msgr. Henning. "This is an issue that's really larger and more fundamental than we had (initially) realized. We love the Church and we love priests, and our goal is to help a priest be the most effective priest he can be."

For more information on the Parresia Project, visit parresiaproject.org.

"Sydney archdiocese sees increase in priestly vocations after World Youth Day"

From The Catholic Weekly (Australia)

THE OFT-STATED claim that young men nowadays don’t want to be priests is given the lie by the number of them in Sydney alone who are now in training for the priesthood – the 39
young men at the Seminary of the Good Shepherd, 21 young men at the Redemptorist Mater
Seminary and countless numbers in formation with orders such as the Dominicans and the
Capuchin Friars.

The number of seminarians is increasing worldwide and this has been apparent in Sydney
for some time.

The past two years has seen the ordination of 10 young men in St Mary’s Cathedral, with further ordinations scheduled for May this year.

The Vocation Centre of the archdiocese of Sydney is hard at work offering confidential spiritual guidance and retreats for those discerning priestly and religious life.

This year it offers two discernment retreats for men considering the “You see, my role as
director of vocations is to help young people discern what God is really calling them to; there is never a question of trying to ‘recruit’ or influence someone who is not called.

“For instance, I have assisted some young men to see they are actually called to marriage.

“It is their vocation, their choice as to how they exercise their freedom and it’s also their responsibility to genuinely listen to what God is asking them.”

The Vocation Centre is also hard at work helping parishes to be supportive and caring places for young people discerning their vocation.

This month sees the launch of a Vocations Co-ordinators Resource Kit.

And today (Sunday, February 27) the Archbishop of Sydney, George Cardinal Pell, in a
service at St Mary’s Cathedral, is commissioning the first group of lay volunteers who
will implement the kit in their parishes.

Elizabeth Arblaster of the Vocation Centre says: “The lay people who have volunteered to be parish vocations co-ordinators know that we need to support priests in this work so that our young people hear vocations stories, see positive examples of all vocations and have a prayerful and informed community that will support them as they listen to God’s call.

“In doing this work, these lay people are giving life to His Holiness Pope Benedict XVI’s desire that young people need to be supported in their local churches and ‘feel the Priesthood (April 8-10 , September 23-25 ), two seminary inquiry days (May 29 and October 30) as well as monthly reflection days throughout 2011 called Silence and Solitude
Sundays.

There is also a retreat for women on prayer, discernment, marriage and consecrated life (March 11-13), as well as one later in the year for women considering consecrated life
(November 25-27).

On top of it all, the Vocation Centre is about the launch a new DVD on the priesthood as well as a weekly Vocations Show on the online Catholic radio station CRADIO, offering
in-depth interviews, testimonies and the chance to ask questions about vocations.

“These retreats, reflection and inquiry days for young men considering whether Christ is calling them to the priesthood is a time for these men to go deeper, ask questions, and
meet up with peers who are undertaking a similar journey” says the archdiocesan director of Vocations, Fr Michael de Stoop.

“The men take much spiritual enrichment, knowledge and support from these retreats.

“They know when they come along that there is no pressure and no strings attached.warmth of the whole community as they respond yes to God and the Church’.

“We want to hear from those lay people and we feel passionate about training and supporting them.”

For discernment resources, information about retreats, receiving confidential guidance, or
becoming a parish vocations co-ordinator, call the Vocation Centre on 9390 5970, email
vocations@sydneycatholic.org or visit www.vocationcentre.org.au

"Number of priests growing worldwide, Vatican reports"

From Catholic News Agency

By Alan Holdren

Vatican City, Feb 11, 2011 / 05:35 pm (CNA/EWTN News).- There are more than 5,000 more Catholic priests globally in 2009 than there were in 1999, according to official Church statistics.

The Vatican’s L’Osservatore Romano newspaper anticipated the news from the soon-to-be released 2009 almanac prepared by the Vatican’s Central Office of Church Statistics.

The statistics reveal that there were 410,593 priests in the world in 2009 compared to 405,009 in 1999. The number of diocesan priests among these increased by over 10,000 while the number of those belonging to religious orders fell by nearly 5,000.

In North America, as well as Europe and Oceania, the numbers decreased for both diocesan and religious priests. Africa and Asia, however, brought up the overall figures with a more than 30 percent increase on both continents.

Europe still has nearly half of the world’s priests, but the “old continent” is gradually losing weight on the world stage.

More seminarians are studying for the priesthood from Africa and Asia and fewer from Europe. But, there is also the issue of the number of deaths of priests in the different areas.

In Europe, the average age of priests is higher than in Africa and Asia. The number of European priests is falling as new ordinations do not surpass the numbers of those who die.

But in Asia and Africa the number of deaths was only one-third of the total new ordinations.

North and South America’s numbers combined show a positive trend over the decade since 1999, according to L’Osservatore Romano. In Oceania, the death-to-ordination ratio was equal.

The Vatican’s publishing house prints the volume of Church statistics annually. It includes names and biographies of major Catholic figures and offers a variety statistics on all those who work in apostolates and evangelization efforts the world over.

It also offer shorter term statistics. They report, for example, that between 2008 and 2009 the number of priests in the world increased by 809. According the Vatican newspaper, this is the highest jump since 1999 and a reason “to look to the future with renewed hope.”

"World Catholic population growing; mixed results on priestly, religious vocations"

From Catholic Culture

The world’s Catholic population grew by 1.3% in 2009, reaching 1.181 billion, according to the latest Church statistics, published in the new Annuario Pontificio.

The Annuario is the pontifical yearbook, containing the latest available figures for the universal Church. This year’s edition of the Annuario-- which was formally presented to Pope Benedict XVI on February 19—includes statistics up to the end of 2009, the most recent year for which full figures are available.

Those figures show that nearly half of the world’s Catholics—49.4%-- live in the Americas. (The Vatican considers North and South America as a single continent for statistical purposes.) Europe, with a roughly similar overall population, accounts for only 24% of the world’s Catholics. And Asia, by far the most populous continent, with 60% of the world’s total population, is home to only 10.7% of the Catholics.

The number of Catholic priests serving worldwide has grown slightly, reaching 410,593 in 2009. But that growth is uneven, with a disproportionate number of new priests coming from Asia, Africa, and Latin America. In Europe the number of priests has fallen, while in North America it has held steady. The figures on young men training for the priesthood suggested that this trend will continue; the number of seminarians rose in Africa and Asia, fell in Europe, and held steady in the Americas primarily because of the higher figures from Latin America.

The year 2009 saw a noticeable drop in the number of female religious, from 739,067 to 729,371, despite a net increase in Africa and Asia. Again the figures show a shrinkage in Europe and North America.

Sisters of Mary, Mother of the Eucharist, Expanding to California

By Valerie Schmalz

(CNA).- One of the fastest growing orders of women religious in the United States is expanding to California where the Dominican Sisters of Mary, Mother of the Eucharist, took over administration of a Sacramento Catholic school this school year.

Perhaps more significantly, the Dominican Sisters have outgrown the motherhouse in Ann Arbor, Mich., and are planning to build two new houses of formation in California and in Texas. Each would hold about 100. The order’s lifestyle intrigued Oprah Winfrey, who featured the sisters twice on her show in 2010. As a result they have been nicknamed the “Oprah nuns.”

“We had 22 young women enter in August, and we have had between 10 and 20 new vocations per year for the past five years,” said Sister Thomas Augustine, director of California Mission Advancement. “It has happened to us before that by the time we finished adding onto the motherhouse in Ann Arbor we were already out of room! This time we are hoping to stay ahead of things so we are planning for two new houses of formation.”

Founded in 1997 by four Dominicans from the Nashville Dominicans, just 31 of the 110 Dominican Sisters of Mary, Mother of the Eucharist, have made final vows so far. The remaining religious are in various stages of formation or education and discernment, said Sister Thomas Augustine.

“We’re not turning anyone away. We’ll sleep on the floor. We’ll live in kitchenettes, closets and landings. We have in the past,” Sister Thomas Augustine said.

The land in Loomis near Sacramento was purchased by Fred and Joan Cordova, a couple who received a direct-mail piece and called in 2005 to say they wanted the order to come to California and would buy the sisters land.

There are now eight sisters in the Sacramento diocese. Four are teaching at Presentation School, an elementary school that saw its enrollment jump by 44 students to 196 when the sisters took over in the 2010-11 school year, said Kevin Eckery, spokesman for Bishop Jaime Soto. “This is the first increase in enrollment in five years,” Eckery said.

Under the city of Loomis’ planning and building regulations, the sisters expect their application to be approved Jan. 18 and after negotiating details and meeting regulatory requirements to be able to build by 2012, Sister Thomas Augustine said. Funding for construction still needs to be raised, she said.

The religious’ primary apostolate is teaching. Sisters are sent out in small groups. They are teaching and administering Catholic schools in California, Texas, Arizona, South Carolina, and Michigan. A new mission will open next year in Columbus, Ohio, Sister Thomas Augustine said. Fifteen sisters are obtaining their teaching credentials this year and will go out to teach next year.

“We deliver a Catholic education because we are in the business of saving souls,” she said.

The order is part of a worldwide resurgence among religious orders who embrace the traditional religious life as part of Pope John Paul II’s call for a new evangelization, Sister Thomas Augustine said.

“The thing to note is what we all have in common: the habit, living a common life, devotion to the Eucharist and Our Lady, absolute fidelity to the Church’s teachings and the influence of John Paul II,” said Sister Augustine, who was a New York lawyer before she joined.

Find more information at http://www.sistersofmary.org/ or contact Sister Thomas Augustine at
maocadirector@sistersofmary.org.

CARA Reports on Religious Life - Confirms Traditional Religious Life Attracting Vocations

From the Archdiocese of Washington website

By Msgr. Charles Pope

On February 2 the National Conference of Catholic Bishops released a report on Religious life. The study was conducted by the very reputable Center for Applied Research in the Apostolate (CARA).

The Bishops’ report is interesting and informative for what it says, but also has puzzling omissions in the topics covered, which seem to amount to ignoring the “elephant in the room.” The “elephant” is the rather obvious fact that religious communities that preserve traditional elements such as the habit, common prayer, communal life, focused apostolates and strong affirmation of Church teaching, are doing well in comparison to orders that do not. Indeed some are doing quite well.

That data regarding the strength of tradition is covered in an earlier 2009 CARA report commissioned by the The National Religious Vocations Conference (NRVC). Strangely the bishop’s report did not seem to want to go near the topic of tradition. Hence I would like to look at some data from both the 2011 report and the 2009.

Let’s start with the 2011 Bishop’s Report. The Full report is HERE. The numbers are from CARA and refer to sisters who made their Solemn Vows in 2010. The comments are just my own.

1.Scope – 311 Superiors responded to the survey and this represents 63% of Religious Congregations in the USA

2.Most lay fallow – It is striking that the report indicates that 84% of Religious Communities had no one profess solemn vows in 2010. 13% had one woman profess solemn vows and only 3% had between 2 and 9 women profess solemn vows. While this is only a picture of one year it shows that a large number of communities are in very serious shape.

3.Missing Data? The report must have excluded some of the more fruitful congregations since I personally know of two communities that had more than 9 women enter.

4.Diversity – 62% of newly professed sisters are Caucasian, 19% are Asian or Pacific Islander, 10% are Hispanic. This suggests a lot of work needs to be done to reach the Hispanic (Latino) Catholic communities in the US which are very underrepresented in the numbers entering.

5.Older sisters less diverse – An astonishing 94% of sisters overall are Caucasian but this number is sure to drop a bit as the numbers in point four begin to shift forward in the years ahead.

6.Converts – 13% of newly professed sister in 2010 were converts.

7.Big Families Factor – A remarkable 64% came from families of 5 or more children. See pie chart at upper right. This confirms the long held notion that decreased family size is a significant factor in the decline of religious vocations.

8.School Connections – 51% of new professed sisters attended Catholic elementary school. For decades Catholic Schools had been an engine of vocations for sisters. That seems a wash today and is likely due to the fact that most schools have few if nay Sisters teaching.

9.Parish connections – 2/3 of the Sisters had participated in parish youth ministry programs and/or young adult ministry or Newman clubs.

10.Liturgical Connections – 57% had been involved in some sort of liturgical ministry.

11.Devotional Connection – 74% of the New Sisters had participated in Parish retreats, 65% prayed the rosary frequently, 64% participated regularly in Eucharistic Adoration. 57% had taken part in regular Bible Study programs. Hence parish life and traditional pious factors play and important role as does more more modern forms such as liturgical ministry and Bible Study.
12.Encouragements – 52% of new sisters report being encourged to enter religious life by another sister, 44% by a friend 39% by a parish priest.
13.Only 26% say their mother encouraged them on only 16% say their father encouraged them.
14.Discouragements! – An astonishing 51% say their parents or family members actively discouraged them from entering! This is quite an awful statistic actually. The very ones who should encourage are off message.
OK a lot of good information. But in the end the report seems to dodge the question as to why 84% of Religious Congregations had no one profess vows. I do not blame CARA for this since they likely received the scope of the survey from their patrons at the USCCB. The question remains though, why do some congregations show success and others not? What are the factors that most influence women to enter certain orders and not others?

Fortunately another CARA study mentioned above was commissioned by NRVC in 2009 and it does explore such questions. The full report is HERE and the findings are these:

1.Scope – The response rate in this survey was higher, about 80% of Religious in the US had their community respond to the survey. Most of the communities that did not respond were small larelgly contemplative communities.

2.The Survey includes both men and women.

3.How many in Formation – Three-fourths of institutes of men (78 percent) and two-thirds of institutes of women (66 percent) have at least one person currently in initial formation (candidate or postulant, novice, or temporary professed). However, almost half of the institutes that have someone in initial formation have no more than one or two. About 20% of the responding institutes currently have more than five people in initial formation.

4.Aging – Over all religious are an aging population. 75% of Men are over 60 and an astonishing 91% of women are over 60.

5.More diverse – Compared to men and women religious in the last century, those coming to religious life today are much more diverse in terms of their age, racial and ethnic background, and life experience. 21% are Hispanic/Latino, 14% are Asian/Pacific Islander, and 6% are African/African American. About 58% are Caucasian/white, compared to about 94% of older professed members. This show a significantly higher percentage of Latinos than the smaller 2010 survey above.

6.Critical Factors – Younger respondents are more likely than older respondents to say they were attracted to religious life by a desire to be more committed to the Church and to their particular institute by its fidelity to the Church. Many also report that their decision to enter their institute was influenced by its practice regarding a religious habit. Significant generational gaps, especially between the Millennial Generation (born in 1982 or later) and the Vatican II Generation (born between 1943 and 1960), are evident throughout the study on questions involving the Church and the habit. Differences between the two generations also extend to questions about community life as well as styles and types of prayer. Ah, so here is the elephant that the 2011 report chose to leave unexplored. The italics in this sixth point are a direct quote from the CARA report and it makes it clear that data confirms what we already know anecdotally. Tradition and the respect for it is an important factor for younger vocations, as is fidelity to the Church.

7.Generation Gap – Millennial Generation respondents are much more likely than other respondents – especially those from the Vatican II Generation – to say that daily Eucharist, Liturgy of the Hours, Eucharistic Adoration, and other devotional prayers are “very” important to them. Pay attention Religious orders.

8.Communal life – When asked about their decision to enter their particular religious institute, new members cite the community life in the institute as the most influential factor in their decision (followed closely by the prayer life or prayer styles in the community). Most new members indicate that they want to live, work, and pray with other members of their religious institute, with the last being especially important to them. Responses to an open-ended question about what most attracted them to their religious institute reinforce the importance new members place on this aspect of religious life. When asked about various living arrangements, most new members prefer to live in a large (eight or more) or medium-sized (four to seven) community and to live only with other members of their institute. Younger respondents express even stronger preferences for living with members of their institute in large community settings. Findings from the survey of religious institutes suggest that that new membership is negatively correlated with the number of members living alone. That is, the higher the number of members who live alone, the less likely an institute is to have new members. Imagine wanting to live in community when you enter religious life. Here too we see that tradition is confirmed and the loose knit apartment style, dispersed living of many dying congregations is simply being rejected by younger people seeking religious life and to live, work and pray in community

9.The Habit – The responses to the open-ended question about what attracted them to their religious institute reveal that having a religious habit was an important factor for a significant number of new members.
Thus, the data of this earlier CARA report confirms what most Catholics already know: those who have vocations to religious life have a strong preference for the practices of tradition. A strong and enthusiastic love of Christ and his Church, fidelity to his teachings expressed through the magisterium, the wearing of the religious habit, vigorous common life and common prayer, a focused apostolate, joyful and faithful members of the community, all these are essential in attracting new vocations. Of course.

Death wish? This has been clear for some time now and why some religious communities do see the obvious and adapt is mystifying to say the least. The clear message of the Holy Spirit who inspires vocations, the clear admonition of Rome which has strongly requested the return to the habit and other reforms, and the obvious preference of the young people who vote with their feet, is a clarion call. Communities that follow these simple truths are growing, some are growing rapidly. Communities that refuse to follow these simple truths would appear to have a death wish.

Picture – My own parish convent is occupied by an order that does follow these truths and they are bursting at the seams. They have just out-grown our convent which housed over 25 of them. They have now moved to another larger convent and left four sisters behind here. I have no doubt that our convent will fill again soon for the Servant Sisters of the Lord are a growing order who obey well the Holy Spirit and thus attract many many vocations. Their picture solemn vows is posted above. God is faithful, he is also clear as to what it takes for a religious community to thrive.

A Priestly Vocation - Life at Our Lady of Guadalupe Seminary

A Priestly Vocation ~ Life at Our Lady of Guadalupe Seminary from Father Joseph Lee, FSSP.

N.C. Prep School has third alumnus accepted as seminarian

From the St. Thomas More Academy website:

Photos at left: Jonathon Baggett (far left), Michael Schuetz.



Raleigh, NC, July 2, 2010 / St. Thomas More Academy (STMA) congratulates John Kane (Class of ‘07) on being accepted as a seminarian for the Diocese of Raleigh. He joins fellow alumni Jonathon Baggett (‘07) and Michael Schuetz (‘08) as the third graduate from STMA in formation for the Diocesan Priesthood at St. Charles Borromeo Seminary in Philadelphia.

Kane began discerning his vocation while at STMA and continued to discern during subsequent years at Belmont Abbey College, near Charlotte. He related that it was friends at STMA who helped him grow in his faith and begin to take it much more seriously. He said that the faculty provided a solid Catholic environment where he was able to begin discerning the call to become a priest.

Jonathon Baggett, STMA’s first seminarian, when asked about the role St. Thomas More Academy played in his formation and discernment of a vocation, had the following to say: “St. Thomas More Academy was a major contributor to my discernment. It was the only place outside of youth group where I knew peers who were excited about Catholicism. These experiences solidified for me the reality of our faith and inspired me to want to live that faith out radically.”

Baggett added “STMA also prepared me academically for my studies at the seminary. Having studied philosophy and Latin really put me ahead of the learning curve at St. Charles Borromeo.”
Michael Schuetz related: “My time at STMA gave me the opportunity to grow in my faith and to realize that it was ‘cool’ to be Catholic. This open Catholic environment allowed me to explore my faith and enabled me to begin my discernment. I know that no matter where God is ultimately calling me in life, the time I spent at STMA helped me to grow and mature, giving me the beginning formation that would, God Willing, help me become a man of God.”

Schuetz continued, “Looking back at my education at STMA I realized that my teachers’ main goal was to prepare me for college. The education I received in high school gives me comfort in college, because I had previously seen these materials and I knew something about the subjects we are covering.”

Of the sixty-five graduates of St. Thomas More Academy, three alumni, roughly 10% of the male graduates, are now studying for the priesthood – a remarkable percentage for any institution in the Church today.

We are extremely proud of all our graduates, and very pleased to count these three fine young men among them. They have said “Yes!” to Our Lord’s call and have offered their lives in service to the People of God in the Diocese of Raleigh. In doing so, they stand as wonderful examples of generous and faithful individuals, attributes that STMA students and alumni have come to embody.

Please continue to pray for these young men and for the other young men and women from STMA who are in the discernment process. AMDG+

"More than 1,300 teens studying in minor seminaries in Spain"

From the Catholic News Agency

Madrid, Spain, Jul 19, 2010 / 06:03 pm (CNA).- The Spanish daily La Razon reported this week that more than 1,300 teens between the ages of 12 and 18 are currently pursing a call to the priesthood by studying at the 53 diocesan minor seminaries that exist in the country.

An article written by Alex Navajas revealed that while “some kids at that age dream about being soccer players, business leaders, doctors or bullfighters,” others, “as soon as they enter adolescence, want to become priests.”

Such is the case with Alvaro Pinero, a 16-year-old from Toledo, who entered the minor seminary school in Madrid in 2006. He discovered his vocation at the age of 12 but felt unsure. “The school helped me a lot. It’s a great environment where we have good friendships and my classmates feel like they are my second family,” he said.

Another student, Adrian, felt the call to the priesthood at the age of five as an altar boy in his hometown of Monturque. At the age of 12 he entered the seminary of San Pelegio, and now at age 16 he says of the seminary, “Our ideal is Christ. Prayer is part of our formation, because without it we can do nothing. Our spiritual retreats are times of more intense prayer in order know and love Christ more.”

Santiago Fernandez, 18, has been in the minor seminary for two years and in September he will graduate to major seminary. “At first, my friends reacted very negatively. Then, when they saw how well I was doing, they began to support me,” he recalled.

Bishop Demetrio Fernandez of Cordoba also discovered his vocation at an early age and attended minor seminary. “I wanted to be a priest since I was seven,” he said. “I was an altar boy and I told my pastor, who was a key part of my vocation.” He said the years at minor seminary “were the happiest of my life. I only have positive things to say about minor seminaries,” Bishop Fernandez added.

Bishop Fernandez is one among many Spanish bishops who attended minor seminary, including the Archbishop of Toledo and the Bishop of Jaen. According to Antonio Prieto, the rector of the minor seminary of Cordoba, “more than 60 percent of the clergy of our diocese has passed through these halls.”

"Recruiting For The Priesthood A Hard Sell In France"

Now even NPR is jumping into doing articles about vocations to the Priesthood? What's going on here? And the title of this article is misleading - from what I understand there doesn't seem to be any shortage of traditional vocations in France.

From National Public Radio
By Eleanor Beardsley

Photo at left: A French newspaper displays an advertisement recruiting young men to be Catholic priests. The French church has launched a public relations campaign to try to update the image of the priest and reverse the decline in numbers of French men entering the vocation. Photo by Thomas Coex

The Roman Catholic Church in Europe is struggling with a shortage of priests. In France, the number of priests has been in steady decline since the 1960s. Determined to reverse that trend, the Catholic Church recently launched a public relations campaign meant to attract more young men to the priesthood.

But the campaign has come at a difficult time, amid ever-expanding sex scandals, and its intended targets are skeptical.

On a recent Sunday, bells call the faithful to morning Mass at St. Christophe de Javel Catholic Church in Paris' 15th arrondissement.

The Rev. Paul Ndour leads the congregation in song and prayer. An African priest from Senegal, Ndour has been preaching at St. Christophe since last August, and he will stay in France for two years.

Ndour is one of about 1,500 foreign priests in parishes across the country who are helping to fill in for the dearth of French priests. Ndour says his time in France has been a wonderful opportunity for him and his congregation.

"This has been a rich experience that has fostered more openness on both sides. For example, before, I had an image of French priests as missionaries or colonizers. But now I see that I was wrong," Ndour says. "And I also feel that I'm teaching the congregation many things through our exchanges."

Improving The Image Of French Priests

In the 1960s, there were about 41,000 priests in France. Today, there are around 15,000. About 800 priests die each year, and only 100 are ordained.

Frederic Fonfroide de Lafon is the head of the firm that the church has hired to run its public relations campaign. He says to attract new priests the church must first improve the image of the priest in France.

"Priests suffer from a low social status, so we're trying to change that by showing what being a priest really means. A priest has extensive training in philosophy and the humanities. He is not someone who lives apart from society in his own world, but someone who participates," Fonfroide de Lafon says.

"A priest accompanies people in the most important moments of their lives," he adds.

The campaign tries to reach out to the public with newspaper inserts and brochures that showcase real priests and their passion for people and humanity. The campaign is also distributing 50,000 postcards in cafes, cinemas and on college campuses specifically aimed at 16- to 22-year-olds.

Fonfroide de Lafon says the recent child abuse scandals haven't hurt the campaign, but instead made it more important than ever for the church to show the important work that priests do every day.

Need For Mea Culpa, Modernization

But in a student center at the Sorbonne, history major Nicolas Dolivera stares skeptically at one of the cards. On it, a smiling young man holds a cardboard cutout of a priest's collar and jacket. A button on the lapel reads "Jesus is my boss" in English. The caption "Why Not?" — also in English — is printed across the bottom of the card.

"They're trying to show they're hip by using English words," Dolivera says. "But it's not some slogan or a few flashy colors on a postcard that's going to attract people. The Catholic Church is full of scandals and has to do its mea culpa."

Church officials say they are pleased with the campaign's reception; its Facebook page has had 40,000 visitors already.

Near the university, 21-year-old Maxime Bermann is hanging out with his friends. He has seen the church's campaign on the Internet. But he thinks it will be difficult to draw more young people to the priesthood as long as there are so many arcane rules.

"[The church] seems to look back to old values that don't mean anything to young people today. They have to show with actions that they are able to modernize and not only with cards," Bermann says.

"Australia: Significant increase in ordination of Catholic priests"

From Spero News

Six new priests ordained in Sydney and others ordained in Melbourne in 2010; a significant increase in seminarians throughout the country... These are the figures that make up the "miracle that occurred in the Year for Priests," says Fr. Brendan Lane, Rector of Corpus Christi Seminary in Melbourne, noting that the phenomenon goes against the trend of decline in vocations and priestly ordinations in recent years. "Twenty years ago, we may have thought we were headed into extinction," he said, but now the prospects are quite different.

The Australian Church is experiencing this moment of joy that offers new hope for the future. The Catholic community in Sydney is preparing for the ordination ceremony for six new priests, which will coincide with the closing of the Year for Priests, Friday, June 11 at Saint Mary's Cathedral, presided by Cardinal George Pell. The Archdiocese also has 63 seminarians, a significant increase considering that in 2000 there were only 17.

Six new priests will be ordained in Melbourne, home to more than 50 seminarians from the states of Victoria and Tasmania. In Brisbane, where a new seminary was built in 2008, the number of seminarians has doubled in two years, from 16 to 32 today. The same phenomenon is noted in the Seminary of Wagga Wagga (which houses 20 students) and in the two existing seminaries in Perth (with around 40 students).

The figures show great hope for the future of the Church. "Confronted by a postmodern world lacking in beliefs and values, many young people are seeking something solid and I would like to think they find it in the Catholic faith," said the rector of Sydney's Good Shepherd seminary, Father Anthony Percy. "I also think Pope John Paul II and the World Youth Days inspired this generation," he said.

"Seminaries see no 'hard times' uptick"

From time to time I try to post articles that give a perspective on how other denominations and seminaries are doing with regard to vocations/enrollment. With the frequent call by some within the Church to allow married priests, or change the Church's understanding of the priesthood and allow women to be ordained, it is interesting to see that those denominations with married men and women as ministers are experiencing a decline in vocations.

Seminaries see no "hard times" uptick
From The Christian Century
by John Dart

The notion that enrollments at theological schools rise in tough economic times did not hold true for Protestant and Catholic seminaries in North America this academic year. In fact, over the past three years, the total student population slipped about 6 percent—down to 75,500 from a three-year plateau in mid-decade when more than 80,000 students were studying theology.

"The idea of going back to school seems to have worked for U.S. education in general," said Daniel Aleshire, executive director of the Association of Theological Schools, but not for seminaries, whose enrollment slid again in the past year about 2 percent, according to ATS data released in April.

Mainline Protestant schools have seen enrollments rise and fall over the past decade. Between the fall of 2000, when student bodies totaled 22,651, and last fall, when they had 22,068, mainline seminaries had peak years of 24,133 in 2002 and 24,024 in 2005.

Aleshire said in an interview that he has not heard convincing reasons for the fluctuations in enrollment.

Some speculation, at least for mainline Protestants, suggests that with the number of congregations able to afford a full-time pastor gradually declining, prospective students are asking, "Why go to seminary?" For prospective students with a sense of "call" or commitment to ministry, added Aleshire, such theories will not hold water.

Evangelical seminaries have increased enrollment at their satellite centers or extension campuses—going from 7,598 students in 2000 to 11,025 in 2007—but slipping the past two years down to 9,734. By contrast, enrollment at mainline seminary extension centers rose from 620 in 2000 to 1,401 by 2004, but only about 480 students now study at those centers.

"The drop in enrollment away from the main campuses may reflect the number of extension centers that have closed for financial reasons," said Aleshire.

One statistical trend shown in new ATS figures is that large schools are enrolling a higher percentage of students. About 30 seminaries with at least 500 students—12 percent of ATS schools—account for half of the 75,500 seminarians. In 2001, schools exceeding 500 students accounted for 47 percent.

Evangelical seminaries have grown larger in size and more numerous in the past decade, according to Eliza Smith Brown, director of communications for ATS. They now have more than twice the enrollment of seminaries with mainline Protestant ties.

The 13 largest schools (with enrollments above 1,000) are all known for their theologically conservative perspective. The largest is Fuller Theological Seminary (4,038), followed by two Southern Baptist schools—Southwestern in Fort Worth, Texas (2,591), and Southern Baptist in Louisville, Kentucky (2,585). Dallas Theological Seminary and Gordon-Conwell Theological Seminary are fourth and fifth largest in size at 1,974 and 1,892 students respectively.

Fuller has steadily added what its officials call "regional campuses." Its newest is in Houston, the seventh satellite of the original campus in Pasadena, California.

The ATS annual enrollment report did not include figures on courses taught online. But that option—at least at Fuller—has grown in popularity with students and some faculty members, said Kevin Osborn, Fuller's executive director for distributed learning.

When ATS leaders hold their biennial meeting this June in Montreal, Aleshire said, seminary leaders will begin what "is going to be a complex and, I anticipate, tough conversation" over the percentage of course work done on the main campus and about the length of time needed to earn a degree. "Already it's taking an average of over four years to get through a three-year program," he said. "At Catholic and Evangelical Lutheran Church in America schools you can't earn it in less than four years." The discussions in Montreal will inform a task force that will report back in two years.

"We have schools deeply divided on this. We've got schools that think that we've got to have more course work, not less, and it's got to be all residency," Aleshire said. "But others are committed to make it with shorter duration and [through more] options than [are] currently available."

A Look at the State of Vocations in France

From Lifesite News
By Hilary White

ROME, January 12, 2010 (LifeSiteNews.com) – The Catholic Church in France, among the places where the fashionable “liberalism” of the 1960s and ‘70s has most taken hold, is dying out, with Mass attendance, priestly vocations and seminarians at record lows. At the same time, the growth of the doctrinally and liturgically “traditional” movements, who tend to be strongly pro-life and pro-family, is continuing.

The Institut français d'opinion publique (IFOP Institute) has just issued its survey on the situation of the Church in France and reports that the French Catholic Church is in freefall. Between1965 and 2009, the number of French identifying themselves as Catholics fell from 81 per cent to 64 per cent. The number attending Mass once a week or more fell from 27 per cent to 4.5 per cent in the same period.

The statistics, published in the Catholic weekly La Croix, show the effects of institutionalized “liberalism” in Catholic teaching. Sixty-three per cent of those who still consider themselves Catholic believe that all religions are the same; 75 per cent asked for an “aggiornamento” in the Church to reconsider Catholic teaching forbidding artificial contraception, while 68 per cent said the same thing for abortion.

According to official Catholic Church statistics, the total number of Catholic marriages (-28.4%), baptisms (-19.1%), confirmations (-35.3%), as well as priests (-26.1%), and religious sisters (-23.4%), has continued to fall between 1996 and 2006.

Statistics compiled by the traditionalist Catholic group Paix Liturgique show that the decline is sharpest in the most doctrinally “liberal” dioceses with regard to priests and future ordinations. Due to the critical shortage of vocations to the priesthood, it is estimated that up to a third of the dioceses of the Catholic Church in France - some dating to the second century AD - will be forced to close or amalgamate by 2025.

In November last year, Paix Liturgique reported that only 9000 priests are serving the Catholic faithful in France. In 1990, the total number of ordinations in the country was 90. Paris had 10, with two for a local independent religious order. Seven are predicted for 2010, and four for 2011.
There are fewer than 750 seminarians currently studying for the priesthood, with about a hundred of these being for religious orders, not dioceses. The diocese of Pamiers, Belfort, Agen and Perpignan have no seminarians. The drop in vocations to the priesthood will result, the group said, in at least one third of French dioceses either effectively ceasing to exist or being forced to amalgamate over the next 15 years.

But in small pockets where traditional liturgical practice, combined with traditional moral doctrine, is encouraged, French Catholicism is flourishing. Two years ago, Pope Benedict issued the document “Summorum Pontificum,” allowing the use of the pre-Vatican II Mass in Latin. Despite it remaining a “taboo” subject to the liberal faction of the French episcopate, the older rite, what is now being called the Extraordinary Form, is acting as a catalyst for growth in the few areas where it has been accepted by bishops.

More than 14 per cent of ordinations in France were for the Extraordinary Form in 2009, according to Paix Liturgique, with 15 French priests ordained for it. Almost 20 per cent of seminarians, 160, are destined for the Extraordinary Form. The group notes that if the current trends continue, in a few more years more than a quarter of all French seminarians will be studying for the older form of the liturgy, a rite that naturally selects against doctrinal and moral “liberalism.”

According to a CSA poll taken in September 2008, a third of practicing Catholics in France said they would willingly attend a traditional Mass if it were available.

In September, Archbishop Dominique Rey of the southern diocese of Fréjus-Toulon, ordained two priests to his diocese in what is now being called the “Extraordinary Form.”
This move, though heavily criticized by many in the liberal factions of the French Church, followed the ordination of 14 priests and 11 deacons in the newer “Novus Ordo” form in June, demonstrating that the two forms can live side by side.

Paix Liturgique reports that the diocese of Fréjus-Toulon has about 80 seminarians in the only seminary in the world that trains priests in both the pre-Vatican II and the newer rite.

In July, Paix Liturgique reported significant growth in Mass attendance in areas that have allowed the use of the older form. In addition to the existing 132 “authorized” places of worship and 184 served by the canonically irregular Society of Saint Pius X, an additional 72 new chapels and churches have been allowed for the use of the Extraordinary Form. This represents an increase from 55 per cent in two years, compared to an increase of between 2 and 5 per cent between 1988 and 2007.

Even more unexpectedly, the requests to dioceses from the laity for the celebration of the Extraordinary Form, have also dramatically increased. Paix Liturgique reports that more than 350 groups of French Catholic families have formally requested the older form of the Mass from their dioceses all over France and more than 600 groups have formed to promote the older form and have asked for it informally, making direct requests to parish priests.

Catholic seminary has 20-year enrollment peak

St. Meinrad, in Indiana, is ahead of national averages.

From The Associated Press
ST. MEINRAD — The nation's sixth-largest Catholic seminary is reporting its highest enrollment in two decades as more men flock to the southern Indiana campus to pursue the priesthood.

The influx of students has left the St. Meinrad School of Theology straining to find classroom and living space for students at the campus, 65 miles west of Louisville, Ky.

St. Meinrad, which trains future priests for dioceses in Kentucky, Indiana and across the nation, began the year with 121 students - its highest number since 1988.

Church leaders and seminarians said a combination of spiritual and practical factors are behind the growth.

The Archdiocese of Louisville's seminarian ranks were all but depleted in 2002 and 2003 at the peak of the child sexual abuse scandal involving numerous priests.

Some of the seminarians at St. Meinrad said that crisis actually prompted them to consider the priesthood. They said they believed the church would avoid repeating such scandals through more rigorous screening and training of would-be priests.

“I think that there is a sense of hope in the church” now, said Adam Carrico, of Pewee Valley, Ky., who is studying at St. Meinrad for the Louisville archdiocese.

“We've experienced some troubles,” he said, “but I think we've learned from what happened in the past, and there's kind of a sense we can move forward and there is a tomorrow.”

Part of St. Meinrad's growth also reflects increasing arrangements with dioceses around the country to train their seminarians.

Both the Louisville archdiocese and the seminary are ahead of the national average in seminarian enrollment, which has remained largely the same in the last 15 years as the Catholic population has grown, while the ranks of priests have aged and declined.

Louisville Archbishop Joseph E. Kurtz credited archdiocese leaders for starting to reverse declines in seminarians even before he arrived in 2007 from Knoxville.

When Kurtz arrived, six men from the archdiocese were starting in seminary.

Kurtz said there's “no magic number” for recruitment goals, but he said ordaining four or five priests per year would “be a great blessing” toward easing the priest shortage.

The archdiocese has two priests working with recruits in addition to their parish duties.

Kurtz holds an annual “dinner with the archbishop” to encourage youths to consider joining the priesthood or religious orders. This year, the event drew hundreds of teenagers, the most in recent memory.

Jerry Byrd, a student from the Indianapolis archdiocese, said his path to the seminary began more than a decade ago as he converted to Catholicism as a teenager.

“My whole concept of a priest was based on priests I knew,” he recalled. “They were old and bald and slow.”

But one such priest told a class of people converting to Catholicism that “we need young men” in the priesthood, because “without the priests, we don't have the sacraments; if we don't have the sacraments, then we're not a church.”

"Sacramento-area nuns puzzled, indignant over Vatican probes"

From the SacramentoBee
By Jennifer Garza

Everybody knows the nuns run this corner of Oak Park.

There is Sister Jane, telling a young mother that she needs to make a doctor appointment, today. Nearby, Sister Judy makes sure another woman is served a healthy breakfast. And Sister Esther, though officially retired five years, assists in the Wellspring office on Fourth Avenue.

Together, the three nuns helping the poor have served in the Catholic Church for 156 years.

"They're good women, pillars," says Deena Smith, a regular at the drop-in center that provides free breakfasts for neighborhood women and children.

What many don't know, and what has concerned the sisters and others, is that the Vatican is investigating nuns like them across the country without explaining why.

Earlier this year, the Vatican launched two investigations of American nuns, prompting speculation about what it means to the many "women religious" or sisters who have been working for decades on the front lines for the church.

"They have a lot of nerve," said Sister Esther O'Mara, referring to the investigation that seemed to come out of nowhere. O'Mara, 75, is a sister with the Institute of the Blessed Virgin Mary religious order. "What is the point? They haven't said."

They have to live with the uncertainty until the Vatican completes its investigations in 2011.

Some church experts suggest the investigations are one more sign that the Roman Catholic hierarchy doesn't understand American nuns, who are often better educated and more theologically progressive than their counterparts in other parts of the world.

"They are educated, smart women and they ask questions. Frankly, Vatican officials don't know how to deal with them," said the Rev. Thomas Reese, senior fellow at Woodstock Theological Seminary at Georgetown University.

"There are some people in the church who would like to see the sisters in more traditional practices," he said.

Many U.S. nuns traded in their habits for casual blouses, pants and comfortable shoes long ago. They live in residential houses, not convents. They're more likely to be found working at social service agencies than at parish schools. They're not shy about attending rallies and marches. Many support the ordination of women.

Their outspokenness has not pleased the Vatican, experts say.

Declining numbers

The number of nuns in this country has declined dramatically – from 180,000 in 1965 to fewer than 60,000 today.

In the Sacramento area, 127 women from 26 religious communities serve in the Sacramento Diocese.

"This seems to have come out of the blue," said Maura Power, a sister of Mercy, the largest religious order in the Sacramento Diocese with 70 members. Power works in adult religious education at Our Lady of Mercy in Redding.

"My hope is that some good will come out of it. … but I'm also wondering, who is funding it?" asked Power.

One of the Vatican investigations, which will look into about 340 U.S. congregations, is called an "Apostolic Visitation." The Vatican has stated the purpose, "is to look into the quality of life" of religious institutes.

Reese said church leaders have not explained what, exactly, that means. "It's like a grand jury investigation that has an open agenda to look anywhere for anything," he said.

Typically, the Vatican conducts such visits after serious problems. Vatican officials ordered a visitation of American seminaries after the sexual abuse scandal. It is currently conducting one on the Legionaries of Christ, whose founder, Marcial Maciel, was accused of sexually molesting students. He died in 2008.

The second investigation, headed by the Doctrine of the Faith, cites the nuns' failure to follow 2001 instructions to conform to church doctrine. Church experts believe this refers to the national gatherings held by the Leadership Conference of Women Religious, which has had guest speakers who support women's ordination as priests. The organization is the largest association of American nuns.

American nuns intend to cooperate with the Vatican investigations, leaders said.

"New study reveals rays of light on the vocations front"

From the National Catholic Reporter
By John L. Allen Jr.

Though it’s usually said with great caution, hemmed in with enough qualifications and caveats to feel almost like death by a thousand cuts, nonetheless talk of a rebound in men’s religious life in America is quietly making the rounds.

While relations between some orders and church officialdom still have their ups and downs, overall there are signs of an improving climate. For example, the keynote speaker for the most recent assembly of the Conference of Major Superiors of Men, the main umbrella group for men’s orders in the United States, was the papal nuncio, Italian Archbishop Pietro Sambi, who voiced admiration and encouragement for the work of religious orders in America.

Now, a new study has revealed some rays of light on the vocations front.

Sponsored by the National Religious Vocations Conference and conducted by Georgetown University’s Center for Applied Research in the Apostolate in Washington, the 406-page study was released in early August. It contains a massive amount of data, but here’s one sample finding: Fully 43 percent of new members of religious orders today, both men and women, are under the age of 30.

Holy Cross Br. Paul Bednarczyk, executive director of the National Religious Vocations Conference, spoke with NCR in late August about the study, a multiyear effort based on surveys of religious institutes, focus groups with new members, and a close-up examination of selected orders that have been especially successful in attracting and retaining new members.

NCR: What do we learn from this study?
Bednarczyk: First of all, that religious life has a future. While the numbers aren’t huge, the presence of young people is striking. Where once many people were looking at older vocations, we found that among men the average age of new entrants is 30. Second, we’re becoming more diverse, and not just in terms of culture, ethnicity and language. Seventy percent of new entrants now have at least a bachelor’s degree, and many have either had full-time jobs or were doing some sort of church ministry before they entered.

What works in generating vocations?
The days are long gone when a vocations director can simply sit in his office waiting for candidates to come to his door. You have to be present where young people are, which means ministries that target young audiences, and it means the Internet. You have to be proactive.

Communities with a full-time vocations director, working as part of a team, have a higher percentage of new members. The team can be made up of laypeople, other members of the community, or whoever. What matters is that at some point in the history of the congregation, a commitment was made to building a vocations culture, so it’s not just the vocations director. There’s a sense of corporate responsibility. They’ve done the internal work to understand what this means. All members are vocations directors, in that they feel a responsibility to give witness and to actively invite people to join them. They give an example of joy, integrity, and the conviction that their charism is a gift to the church.

Can you point to an example of a community that does this especially well?
In the study, we looked at three men’s orders that have had success: the Divine Word Missionaries of the Chicago province; my own community, the Holy Cross Fathers of the Indiana province; and the Marianists. At Moreau Seminary [a Holy Cross seminary adjacent to Notre Dame], we’ve got 11 new candidates. There’s been an awful lot of work done in this area within the congregation itself. (How about the Dominicans of the St. Joseph Province, the Franciscan Friars of the Renewal, the Priestly Fraternity of St. Peter, the Benedictines at Clear Creek, and the Institute of Christ the King among others. Pretty big omission not to mention any of these communities and the number of vocations they're getting.)

What else works?
You’ve got to be present on the Internet, including making use of online promotional materials, keeping your Web site up to date, and so on. Given the diminishing numbers in religious life, young people are more likely to meet a congregation when they Google “vocations” than physically. Having a successful Web presence helps, including social networking, Facebook and Twitter. Some communities post video clips, or invite people to e-mail members of the community. At [the National Religious Vocations Conference], we launched a vocation-network.org [2] site in response to sites like eHarmony.com [3], in this case connecting candidates with communities. You can fill out an online profile, which includes things like your geographic region, desired community size, whether or not they wear a habit, etc., and at the end a list of maybe 20 communities pops up where you can begin your discernment. We used to rely on mail-in coupons, which would generate maybe 1,000 responses a year. Over three years, this Web effort is averaging about 7,000 responses a year, which obviously confirms the importance of being on the Internet. A high percentage of these Web contacts say they expect to be in an initial formation somewhere within a year.

You don’t want to be too slick, of course. What’s most important is that there has to be consistency between what you say about yourself on the Web site and how your community actually lives. If a candidate comes in and senses an inconsistency with the lived reality, they’ll move on.

The thing to remember is that these are only tools to bring someone into contact with a real person. Relationships are ultimately what make the difference. Any program or event that brings a potential candidate into relationship with members of a community is very helpful, such as “Come and See” weekends, retreats and so on.

What about traditional springboards for vocations, such as Catholic schools?
The study found a difference between men and women in terms of how they find the community they end up joining. Men are more likely to learn about their community by going to a school or other institution sponsored by that community. Women, on the other hand, either know members of the community personally or were recommended by a friend. Partly, I think that’s because men’s orders are still connected to the institutions they sponsor a bit more thoroughly, so that the religious are still a presence within those institutions.

The conclusion seems obvious: If we want vocations, we need to put our members into ministries where they’re most likely to come into contact with target groups, which means being present in schools, doing campus ministry, youth ministry and so on.

What style of religious life seems most attractive to younger members today?
Communities with a strong sense of Catholic identity are clearly finding more vocations. As one sign of that, two-thirds of younger members belong to communities that wear the habit. That’s only one manifestation of identity, however. Younger members are also concerned with prayer styles, commitment and fidelity to church teachings, and a strong community life. They’re interested in a disciplined prayer life, including the daily Eucharist, the liturgy of the hours, and traditional Catholic devotional practices.

Why is that?
I think generations have a lot to do with it. Religious today under 30 have had a very different experience of church than their older brothers and sisters, who came in during the Second Vatican Council (1962-65) or before. For the younger ones, their defining experience has been John Paul II and now Benedict XVI, emphasizing a strong sense of Catholic identity and a call to service. That’s what they’re responding to. They’re not making judgments about other communities, but they’re simply going to those communities that respond to their needs.

Does the study find significant differences between men and women?
The broad trends apply equally to men and women, but there are some interesting wrinkles. For example, more men are in formation right now than women, even though there are fewer men’s institutions. The men, however, have a lower retention rate. In part, I suspect that’s because some men’s communities have pre-seminary and pre-novitiate programs where there’s greater turnover. Three-quarters of men are in seminary formation leading to the priesthood, while one-quarter are preparing for religious brotherhood.

Men are also more likely to have participated in youth ministry programs before entering religious life, which again illustrates the imporance of that kind of outreach.

One interesting point about the habit is that 48 percent of men who belong to a community without a habit said they’d wear one if they had that option, but only 25 percent of women said that. Sometimes the perception is that it’s the women who are embracing the habit most enthusiastically, but that’s not what the study showed.

What’s the bottom line?
Our numbers are smaller, but religious life is going to continue. I hope that the study will serve as a benchmark for this century, because sometimes I think we keep comparing today’s membership numbers with the post-World War II surge, which actually was an anomaly. But that’s what we know, so it’s what we think about. I think this study gives us a better baseline for looking ahead.

Over our 2,000-year history, religious life has undoubtedly faced greater challenges than those confronting us today. Whatever happens, the religious will still be here

"Called to Love: Common Vocation, Uncommon Joy"

Getting Beyond a Hope-Killing Culture

By Carl Anderson

NEW HAVEN, Connecticut, SEPT. 14, 2009 (Zenit.org).- A couple of years ago, when Benedict XVI visited with some students, two of them asked him a question that could have come from anyone, Catholic or non-Catholic alike.

They asked: "Is there someone or something by means of which we can become important? How is it possible to hope when reality negates every dream of happiness, every project of life?”

I think many people share these questions. The poor, the elderly, the sick, the immigrant, the stay-at-home parent or the 9-to-5 worker -- nobody wants to be dispensable or to feel worthless or trapped. Unfortunately, many people feel that way in different areas of their life. And I think it’s a dangerous symptom that we can’t overlook. It’s a symptom that something about our culture is so unhealthy that its people lose hope.

But although the two students asked what seemed to be a secular question, the only good cure is returning to one’s original vocation: the call to love.

Often, when speaking about youth and the future of the Church, people bring up the “vocation crisis.” However, in order to respond to the crisis it is vital that we respond in a way that underscores the underlying sameness of the vocations.

However different each vocation is -- priesthood, marriage, consecrated life -- they each have the same goal. All are different manifestations of the vocation we all have in common: the vocation to love.

Each vocation requires a total gift of self. Each vocation endures for a lifetime. Each is a path on a journey by which we become more like God who is love. Each has a component that is loving toward each other, manifesting God’s love.

Of course, the reality of this isn’t always clear.

This is especially true looking at the state of Catholic marriage.

Hypothetically speaking, if 23% percent of priests left the priesthood, would we believe we had given them adequate formation for the priesthood? So when in the United States 23% of adult Catholics divorce, is this adequate formation for marriage?

When three out of five failed Catholic marriages are between two Catholics, what does Catholic marriage mean?

When 69% of Catholics between 18 and 25 years of age believe that “marriage is whatever two people want it to be,” what obstacles has their Catholic education faced? And when there is still a paucity of people entering priesthood and religious life, we need to ask ourselves, “What is the future of our vocations?”

Now, this may seem like a hopelessly dire situation. But there is good news. We were created for love, and nothing -- not even secular culture -- an eradicate the call to love from our sensibilities.
The fact is, we cannot dismiss the avoidance of vocational commitment as a result of rampant immaturity. It is also in part due to the fact that people are questioning the authenticity of the love they experience.

Inauthentic love has a name: hypocrisy.

It speaks the language of love, but not its meaning. It offers a unique, unrepeatable gift, but then is quick to take it back. It can be seen in a loveless or careless marriage, a self-centered or apathetic priest, a religious sister or brother without compassion.

The consequence of seeing only inauthentic love is this: Love is seen as something that doesn’t belong to the structures created for love. When families are separated from love, then love is seen as something to be separated from family. When the Church family becomes unloving, then loving becomes something to be found outside the Church.

But there is more good news: Living our own vocations well helps other people live their own vocation.

It helps those already in a vowed vocation to be true to it. It helps those who have not yet given themselves through a specific vocation to be open and to have the courage to say yes to their vocation. A vocation well lived restores trust in love.

The answer is, in Pope Benedict’s words, to have a “harmony between what we say with our lips and what we think with our hearts.”

Another facet of authentic love is perseverance. The witness each of us can give is to continue to love through one’s vocation even during times of spiritual aridity, like Mother Teresa experienced, and St. John of the Cross and many other saints. Such an experience shouldn’t simply be looked on as a step in the spiritual journey of life. It is an experience by which we can relate to all of those who feel disconnected from the love of God in some way.

In a way, this type of spiritual aridity, this failure to “feel” the power of love, is exactly what so many young people feel today. In other’s perseverance, they can find and see the strength of love, the strength of a heart that does not simply feel but a heart that sees and loves according to the truth.

And for many, a litmus test of this authenticity is joy -- and rightly so. And perhaps the greatest obstacle to the reputations of each vocation is not scandal but joylessness -- or what we might call the scandal of joylessness. For this reason, too, before becoming Pope, Cardinal Ratzinger said the Church doesn’t have “such urgent need” for reformers, but rather what the Church really needs are “people who are inwardly seized by Christianity, who experience it as joy and hope, who have thus become lovers. And these we call saints.”

Each vocation offers a particular answer to the questioning of authentic love. And thus all vocations are necessary.

Additionally, Christ’s transformation of the vocations of marriage and religious life is only made possible -- and fulfilling -- through something else: the establishment of the Church. We are relatives not by our own blood but by Christ’s blood.

In Christ’s sacrifice on the cross, family -- in the eyes of God -- was broadened to everyone. God redeemed and involved himself with not just a Chosen People, a people defined by bloodline, but with all people, a people defined by a common origin, the Creator, the one who instilled in us all that common call: that vocation to love.

As Pope Benedict wrote in "Sacramentum Caritatis," “Communion always and inseparably has both a vertical and a horizontal sense: it is communion with God and communion with our brothers and sisters.” We can’t have communion with our fellow human beings unless we have a proper communion with Jesus Christ.

This is why Ratzinger described the whole of human history as a yes or no to Love. And we can only say yes to love with a complete gift of self, first to God, then to neighbor, but to both always in love.

"Religious life: The path is less chosen, but young women still hear the call"

'I knew I wanted to do God's will'

From The Pittsburgh Post-Gazette

By Ann Rodgers

Photo at left: Sister Mary Elizabeth Liederbach, center (with blonde hair), and Sister Angela Russell, right, with their fellow postulant class at St. Cecilia Motherhouse, Nashville, Tenn.

Angela Russell was a teenager visiting relatives in France when she prayed in a chapel where the Virgin Mary is said to have appeared in 1830. That was where she first felt a call to be a Catholic sister.

"It was an overwhelming sense that I was going to dedicate my life totally to Christ," said Sister Angela, 21, a Beaver native who recently entered the Dominican Sisters of St. Cecilia in Nashville, Tenn.

Far fewer women than in the past take that path, and those who do are often attracted to traditions that many communities no longer practice. Since 1965, the number of sisters in the U.S. has fallen from 180,000 to 61,000. A Vatican-ordered study is under way of conditions that may have contributed to the decline.

Yet women still answer the call. Sister Angela is among three local women seeking vows in the Nashville Dominicans. Two just made temporary vows in the Sisters of St. Francis of the Neumann Communities, formerly the Millvale Franciscans. The Little Sisters of the Poor, a community in Brighton Heights known for traditional habits and ministry to the elderly, count a medical doctor among two novices. This weekend a half-dozen women were expected at a discernment retreat for the Sisters of the Holy Spirit in Ross.

A recent study from the Center for Applied Research in the Apostolate at Georgetown University found that two-thirds of communities have at least one person working toward final vows, which typically takes at least seven years. Their average age is 32. But in less traditional communities, 56 percent of newer members are 40 or older. In more conservative ones, 85 percent of sisters make final vows by age 39.

Sisters born since 1982 prefer the habits and ancient communal prayers that were standard before the Second Vatican Council of the 1960s called sisters to re-evaluate how their lives related to their founders' intentions and to the world around them.

Communities with the most success in gaining new members "wear a religious habit, work together in common [ministries] and are explicit about their fidelity to the church," the study said.

That describes the 252 Nashville Dominicans, who gained 23 members this summer. The community doesn't accept postulants -- candidates -- past age 30.

"There is great hope for young people entering religious life in the future," said Sister Mary Emily Knapp, 39, the vocations director.

Their sisters teach in 34 Catholic schools nationwide, but none in Pittsburgh. The community has attracted local women through connections with the Newman Center, a university outreach in Oakland, and Franciscan University of Steubenville, Ohio.

Sister Maria Francesca Wiley, a Franciscan University graduate who grew up in Washington, Pa., and Peters, just received a black veil in her third year with the Nashville Dominicans.

As a postulant she wore a black skirt and vest over a white blouse, while learning community life and studying philosophy and education at Aquinas College. Her novice year, she received a habit and white veil. The black veil marked first vows. Final vows likely will be in 2014.

She thought religious life would be more of a sacrifice.

"The biggest surprise was how happy I was," she said, of her life of prayer and academics.

Her preparation began in the youth group at St. Benedict the Abbot in Peters, where she developed a deep love of the Eucharist.

Becoming a sister "wasn't really on my radar. I had never known anyone who did it, and I wasn't in touch with any communities. But I knew I wanted to do God's will," she said.

When her family moved to South Carolina, she met a Nashville Dominican sister.

"She was very down to earth, a normal, personable young woman -- the kind of woman I thought would have been a great wife and mother," she said. "I had thought of sisters as people who wanted to flee the world. She wasn't like that at all."

She visited the Nashville convent her senior year of high school, and felt attracted to religious life. In college she considered other orders, including the Franciscans at Steubenville and the Sisters of Life, who assist women in crisis pregnancies. While she admired both, "when I was with the sisters in Nashville, I felt they were my family,"she said.

Sister Mary Elizabeth Liederbach, who entered the Nashville Dominicans after her April graduation from the University of Pittsburgh, said her plans left some students speechless.

"They just didn't know how to react because it's such an unknown thing," she said.

She can relate. She felt called years before she understood it.

"It was a very mysterious call for a long time because of my minimal exposure to religious life," she said. "I was captivated by the idea of belonging to Jesus, without having any concept of what that would mean for me."

She majored in civil and environmental engineering, hoping to bring water to drought-stricken lands. She knew of religious orders that would sponsor such work. She also seriously considered the Sisters of Life. But she felt drawn to the Nashville Dominicans, whom she encountered when two sisters visited her campus Bible study.

"As I grew in faith, I stopped asking 'What am I going to do?' and started asking 'Who am I going to be?' Instead of asking myself, I started asking God," she said.

"It wasn't a call away from the poor, but to look to a deeper, hidden spiritual poverty that is all around us."

As she looked at orders' Web sites, she rejected those in which the sisters wore street clothes.

"I think most women feel that our clothes matter. When you are consecrating your whole life to God, that is part of the consecration," she said.

Most of the 1,200 sisters in the Diocese of Pittsburgh are in orders where habits are optional. When Sister Teresa Baldi became a novice with the Sisters of the Holy Spirit in Ross in 2006, she had to decide whether to wear a veil and habit, as about half the 40 sisters in her community do.

"I was really torn, and I prayed about it for a long time," she said.

She was moved by a sister in her 90s, who encouraged her to wear it as a witness for Christ. But she chose street clothes, with the medal that is the sole visible mark for many sisters today.

"In contemporary society there need to be contemporary ways of witnessing to the gospel," said Sister Teresa, who teaches at Immaculate Conception in Bloomfield.

She would never have chosen a community with a full habit.

"I sweat too much in the summer," she said, laughing.

Now 47, Sister Teresa resisted her call for decades. But she served the church full time as a youth minister at St. Bernard in Mt. Lebanon. An encounter with a Holy Spirit sister at a retreat center changed her life.

"She had a great devotion to the blessed sacrament, and would go and sit in front of the tabernacle for an hour," she said. The sister had such a peaceful radiance "that when I sat with her I thought, 'This is what I want.' "

Her life is governed by monastic traditions that some communities have abandoned. Although her wishes are taken into account, community leaders decide where and how she will serve. In her novice year, she could have only two family visits.

Now she has more freedom than would a Nashville Dominican but must clear outside visits with her immediate superior.

"It's like a family. You don't leave your family every night," she said.

Many orders have diverse ministries, and want new members to try several. The Sisters of St. Francis of the Neumann Communities have 530 sisters in education, health care, pastoral care, social services and serving as missionaries worldwide.

Moon native Sister Laura Hackenberg, 33, was an administrative assistant at FedEx before entering the Millvale Franciscans in 2006. Since then she has worked with the homeless and at two retreat centers. Speaking just before her temporary vows, she expected to move next to a health care setting.

A growing thirst for life with God led her to respond to a brochure for a retreat to consider religious life.

"I came to see that religious women ... have a great love for one another and, like St. Francis, are advocates for the poor and marginalized and are promoters of peace and justice. The sisters bring the depth of God's love to all that they minister to," she wrote in an essay on her decision.

Avalon native Sister Amy Williams, 37, recently took first vows alongside her. The former legal secretary has done hospice ministry and worked in day care for the elderly. She loved it all, and expects to attend nursing school, specializing in pain relief for the seriously ill.

"I found a sense of belonging with this community that I had never experienced before, and my life suddenly felt full and complete," she said.

"Seminary in Uganda is “Bursting at the Seams”"

From Catholic Exchange
by ACN-USA News

The seminary for mature vocations in Kampala, Uganda, can now scarcely accommodate the many candidates who want to study for the priesthood. This was the report of the rector of the seminary, Father Joseph Sserunjogi, to international Catholic pastoral charity Aid to the Church in Need (ACN).

The lack of space in the seminary has now reached a point where even the office rooms within the seminary and other rooms in a nearby monastery are being converted into dormitory accommodations. Even with these changes as many as 15 students have to cram into a dormitory area of just 15 square meters, Father Sserunjogi told ACN. This was hardly a fitting state of affairs, he observed, adding that in many rooms there is a lack of fresh air and a consequent danger of ill-health.

At the same time, Father Sserunjogi finds it very hard to turn away vocations simply because of the shortage of space. For the coming academic year, beginning in September, there have been 48 applicants, and the seminary has only been able to accept 28 due to the lack of suitable accommodations.

This is a "very regrettable" situation, according to Father Sserunjogi, because "priests are needed everywhere and yet for lack of space we have to turn away those who feel themselves called." The priest told ACN that the seminary is trying everything possible to turn away as few potential candidates as possible. He continued by saying he believes that in future it will be essential to extend the seminary, since they cannot allow themselves to lose possible vocations.

The mature vocations seminary was opened in 1976. The diocese had a building available and the then Bishop of Kampala recognized that there are many men who have already learned a trade or profession yet subsequently feel themselves called to the priesthood. It all began with just a handful of seminarians, and of the 17 candidates in the "first wave," nine have now been ordained to the priesthood and two of them have go on to become bishops. Since the seminary first opened, no fewer than 180 priests have issued from it.

At the present time there are 155 men studying for the priesthood in the seminary, and the number is growing steadily. All have had other trades or professions before entering the seminary; many were teachers, others were white collar workers, policeman or veterinarians. The oldest candidate, who is now a priest, was 56 years old when he entered the seminary, the rector told ACN, but most are aged between 24 and 31 and come from one of the 15 dioceses in Uganda or from neighboring countries like Kenya, Tanzania, Rwanda and Sudan.

In Father Joseph’s experience, the advantage of these late vocations lies in the fact that the men are "already more mature" and have reached their decision independently and with conscious deliberation. On the other hand they tend sometimes to take longer than the young seminarians to get used to life in the seminary.

The priest said that the most important thing is to communicate a sense of joy in the priesthood. At the same time it is important to prepare his seminarians for the real situations they will face as priests in Uganda. Many people in Uganda live in extreme poverty; they have no shoes, no watch, and yet they are willing to walk for hours in order to get to Holy Mass.

The longing of the people for God is great, Father Joseph told ACN. When a priest is held up by the appallingly bad roads and arrives late in a village, the faithful are willing to wait patiently many hours for him. Yet, at the same time, they expect a great deal from the priest. "They expect him to take care of everything," the rector explained to ACN. This can be a severe challenge for a priest to represent in every respect the only hope for many people, and he must at the same time make clear to people that what matters above all is Jesus Christ.

Father Joseph also explained how seminarians must learn how to deal with the still widespread belief in witchcraft that exists in many regions. The rector explained that it was ineffective to ban such practices. Instead, the right way is to show the people that the Christian God is the true God, who is everything that they need.

"Many people believe for example that a particular stone will bring rain," Father Joseph said, "but we must above all do something for the people, so that they will understand that Christianity is the true religion. Our deeds are more important than our words here!" Social commitment was also important, he said, since "a hungry man will not listen to our preaching."

In Uganda, the number of vocations is rising each year. According to Vatican statistics, every fifth seminarian worldwide now comes from Africa. At the same time, the number of Catholics is also rising so that in many regions there are still far too few priests. ACN is particularly committed to the training of priests in Africa and supports seminarians throughout the continent. The charity also helps to fund the construction, extension and renovation of seminaries.

"Vocations and the Contemporary World"

From Catholic Exchange
by Br. (Nov.) Gregory Symonds, O.S.B.

Peace be with you! My name is Br. Nov. Gregory Symonds. I am a novice at St. Bernard Benedictine Abbey in Cullman, AL. I would like to share with you in this article some thoughts and reflections about vocations and contemporary American society.

You might have heard about the crisis in the Church on the dearth of vocations. Much of what has been written on this is true. I would like to point out an often neglected aspect to the discussion—debt.

Fr. Anthony Bannon once wrote that debt is the number one vocation killer and he is correct. In the “dearth of vocations” talks, we often hear about a “liberal regime” squashing “orthodox” men and women from formation programs. What we do not hear much about are the many stories of men and women who wish to dedicate their lives to God vis-à-vis religious life or priesthood but have accrued debt and are hindered in their desire.

In the lives of such men and women, the Lord has called them to do some other work for Him before calling them into holy service. Such work is a type of “preparatory stage” for these men and women so that they may make vows or holy orders with a better mind and heart for the life of a priest or religious. This usually means that some human or intellectual formation is necessary. Whatever the reason, the Lord has providentially willed the work but it sometimes comes at a price.

Many of our young Catholic men and women are asked to attend college by vocation directors. This request is often made because the directors see something lacking in the character of these men and women. This “lacking” will vary from person to person but whatever it may be, vocation directors wish it to be addressed before entrance to seminary/religious formation can take place. Believing it to be the Will of God, these young men and women do enter college and obtain their degree.

Attending a four-year college educational program, however, does not come without a price tag and this fact is often overlooked.

By the end of a four-year degree program at a reputable University, the average student will have paid roughly $80,000. Some of this is reduced by grants and scholarships but a large bulk of that cost is taken up in educational loans. These loans must be paid back before a person can enter the religious life or in the case of diocesan priesthood, reduced to a certain amount (which varies from diocese to diocese).

Fifty or so years ago, the cultural and financial situation was not like it is today. A number of religious communities and dioceses accepted young men and women out of high school in larger numbers than they do now. The order or diocese educated them and paid the costs because the person was dedicating their lives to Christ through the order/diocese. The cultural situation, however, shifted in the last forty years with the reforms in the Church after Vatican II and in the secular world with the onset of greater lay-involvement in the Church and higher education being pushed more in American society respectively.

Many vocation directors now value prior education and the experience that comes with it so as to have more well-rounded social individuals able to meet the challenges the Church faces in contemporary society. As a direct result, more vocations were becoming “delayed” and others were lost entirely in a monumental task of repaying their academic debts.

To put it simply, the Church was not prepared for the shift in culture and has suffered casualties. To rectify the situation, efforts are currently underway to answer this need in the Church. I would like to point out one in particular—The Laboure Society in Eagan, MN.

In 2001, Minnesota businessman Cy Laurent realized that vocations in the Church were becoming compromised due to academic debt. Together with other people, Laurent founded the Society in order to help these men and women retire their debts by instituting an attractive 501(c) (3) program for benefactors. In addition to the program, the Society provides hope and encouragement through personal and individual coaching to the men and women seeking the benefit of the Society’s program. These men and women are called “aspirants” in Society parlance.

The Society does not have its own funds and operates solely upon donations given by generous benefactors through the individual aspirant. Thus, each aspirant has to raise awareness of their cause in order to find benefactors. To do this, the aspirants have come up with creative ideas. Outside of standard employment, some examples of their creative efforts include making music CD’s, hosting fundraisers and even appearing on the radio. These efforts have met with success and the Society takes great pride in the over 100 men and women it has helped so far to enter the consecrated life/priesthood.

I would like to make a personal appeal for every reader to support the work of the Society by assisting its aspirants. The Society is available on the Internet at www.labouresociety.org where you can find more information about the program, how it works and how you can help. Vocations are depending upon you—mine included.

Br. (Nov.) Gregory Symonds, O.S.B. is a novice at St. Bernard Benedictine Abbey in Cullman. You can visit him on his blog at http://d-rium.blogspot.com.