On September 19, 2010, Pope Benedict beatified Cardinal John Henry Newman. The Pope said that Cardinal Newman, like St. Thomas More, made great contributions, not only in their country, but also throughout the world and that their message is relevant for the problems of today. Raised in the Anglican tradition and after much prayer, study, and reflection, John Newman became a Catholic.

Blessed Newman is often compared to St. Thomas More on the role of religion in the market place. Pope John Paul II named St. Thomas More the patron saint of statesmen, politicians, and lawyers. St. Thomas is known for his willingness to die rather than compromise the truth. He was guided by his faith in serving his country, and when he was called upon by the King to compromise his faith, he said that he was “the King’s good servant, but God’s first.”

Both St. Thomas and Blessed Newman were men of deep faith and give us insights and guidance today on the role of faith in dealing with the political and social problems that we face. Some today try to convince others that faith is a personal matter and has no business in trying to influence political or legal issues. Both St. Thomas, paying the ultimate price for his beliefs, and Blessed Newman, through his life and writings, tell us this is a false idea. Faith truly does have an important role to play in the market place. We must allow our faith to shape all aspects of our life, no matter what our station in life is.

However, Blessed Newman cautioned that people of faith should be well prepared and informed when they contribute to the political and social debate. They must offer more than an opinion or their preference, an ideology, or the current stance of a political party, or a view based on ignorance. Newman put it this way: “I want a laity not arrogant, not rash in speech, not disputatious, but men (women) who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, who know their Creed so well that they can give an account of it, who know so much of history that they can defend it. I want an intelligent, well-instructed laity … I want you to enlarge your knowledge, to cultivate your reason, to get an insight into the relation of truth to truth, to learn to view things as they are, to understand how faith and reason stand to each other.” [The Present Position of Catholics in England, §391] In other words, the contributions of a person of faith must be well thought out and rooted in faith, moral truth, and an informed conscience. Otherwise, it is just another personal opinion based on hearsay, news media, or from someone who agrees with us. In order to arrive at what Cardinal Newman hopes for, one must pray, study, and reflect – which takes much hard work and sacrifice. Maybe this is precisely what leads to the unrest, uncertainty, and divisions in our country – that many men and women of faith are not willing to put in the work and the sacrifice.

At Westminister Hall, Pope Benedict commented on Cardinal Newman’s thoughts as he spoke to representatives of civil, academic, and cultural societies, the diplomatic corps, and religious leaders. The Pope said that there must be a dialogue between faith and reason; it is faith that sheds light on reason.

Pope Benedict said that it was precisely faith enlightening politics that led to the abolition of slavery. He goes on to say: “The role of religion in political debate is not so much to supply these norms, as if they could not be known by non-believers – still less to propose concrete political solutions, which would be altogether outside the competence of religion—but rather to help purify and shed light upon the application of reason to the discovery of objective moral principles. This ‘corrective’ role of religion vis-à-vis reason is not always welcomed, though, partly because distorted forms of religion, such as sectarianism and fundamentalism, can be seen to create serious social problems themselves.” The Pope goes on to say that it was the misuse of reason that gave rise to the slave trade, Nazism, and – in our present day – the economic crisis. Faith and reason need each other.

Cardinal Newman put it this way: “Reasoning can lead to rationalism, devotion to superstition, power to ambition and tyranny.” He would say that faith enlightens political and social thought, but never imposing.

As we can see from the thoughts of Cardinal Newman and the witness of St. Thomas More, faith must have a voice in the political arena; otherwise, the country, the world, will be less than what God called it to be.

People of faith, and I am referring especially to the Catholic faithful, have much praying, studying, and reflecting to do. For instance, 44 percent of Catholics believe that the Eucharist is only a symbol and not the Real Presence of Jesus Christ. Many do not know the basic teachings of the Vatican II Church. There are many parish and diocesan programs, workshops, and courses provided (most of them free of charge) to educate and form our faithful and teach the Catholic faith. An abundance of Catholic publications are available and accessible. Parishes provide religious education programs to educate our children and youth. If individuals do not take advantage of what is offered, then opportunities are missed to learn about the Catholic faith and to form one’s conscience based on Christian values.

I ask each Catholic to examine his or her life to see whether you can make a faith-filled and moral contribution to the political conversation. It is our faith and moral principles that serve as a compass for an authentic and holy life. This journey is not easy, but, as Cardinal Newman said, it is the resurrected Christ who assures us and strengthens us on the journey. Hopefully, like Cardinal Newman, we can say:

“This Easter Day, let us say this again to ourselves with fear and great joy. As children say to themselves, ‘This is the spring, or this is the sea’, trying to grasp the thought, and not let it go; as travelers in a foreign land say ‘This is that great city or this is that famous building’, knowing it has a long history throughout the centuries and vexed with themselves that they know so little about it. So let us say, ‘This is the day of the days, the royal day, the Lord’s day. This is the day on which Christ rose from the dead; the day which brought us salvation. It is a day which has made us greater than we know.’

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Welcoming the stranger among us
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD

  The history of the Catholic Church in the United States is based on immigrants drawn to this land for similar reasons that present-day immigrants come – to feed their families, educate and clothe their children because these God-given rights are not available in their own country. We tend to forget that the relationship between the immigrants and those here has, historically, been tense and, at times, violent. Did you know that in 1732 the founders of the Georgia colony, which was seen as a religious haven, drew up a charter that explicitly banned Catholicism? Are you aware of a nativist American political movement – the Know-Nothing movement – active from 1854-1856 that strove to curb immigration and naturalization, especially Catholic immigrants? The history of Catholicism in this country was not always a welcoming one. All you have to do is talk to some of our elderly citizens who immigrated to this country decades ago.

Today, especially with the passing of Arizona’s SB 1070, the discussion has heated up. Unfortunately, the underlying truth in these heated discussions is lost. There are many concerns involved, but legislation that embodies those fears and concerns is not good legislation. It does not promote the common good. What are some of the fears and concerns?

Many people are afraid of more terrorist attacks by foreigners coming to this country. Some are afraid that jobs will be lost and given to immigrants. Some rightly feel that the undocumented have broken the law. These are legitimate fears which need to be addressed. I think many times it is the fear of the “unknown.” Many know immigrants only by television or the newspaper, or the Internet, and see them as anonymous intruders. Others work closely with immigrants and see them face to face and realize that they are real persons just like them – hard-working and trying to provide for their families and contribute to society.

Our Catholic immigrant roots and the Social Teachings of the Catholic Church should guide us in our discussion of the immigration issue. The Church teaches that each person is created in the image of God and has a right to develop one’s full potential. Each person has a right to food, clothing, shelter, medical care, etc. The Church also teaches if those basic human needs cannot be met in one’s own country, that person has a right to immigrate in search of those needs. All are citizens of the human family. The Church also teaches that each nation has a right to protect its borders and provide for national security, tranquility, and prosperity.

The Scriptures remind us that welcoming the stranger is the duty of a follower of Christ. Abraham welcomed the three strangers to his home and discovered he had welcomed angels of God (Gen. 8). St. Paul tells us, “Do not neglect to show hospitality to the stranger, for thereby some have entertained angels unawares (Heb. 13:2). Jesus tells us in Matthew 25:35 that in welcoming the stranger, we welcome him.

We, the Catholic Bishops of the United States, based on the social teachings of the Church, have stated that the following elements must be part of a comprehensive immigration bill:

• A. a legalization program that gives undocumented workers and their families an opportunity to earn legal residency and eventual citizenship;
• B. a new worker visa program that protects the labor rights of both U.S. and foreign workers and gives participants the option to earn permanent residency;
• C. reform of our family-based immigration system to reduce waiting times for family reunification;
• D. restoration of due process protections for immigrants, including asylum-seekers; and
• E. policies that address the root causes of migration, such as the lack of sustainable development in sending nations.

What is the immigrant situation in our parishes in Southeast Texas? Similar to the rest of the country, we have an increasing number of immigrants. As I visit our parishes throughout the diocese, it is very clear that we have many Catholic immigrants. In some parishes, they are the majority. Our pastors work hard to educate their people and welcome immigrants, but they do not have to start from scratch. Being an immigrant Church, we have a history of ministering to all our people. In the past, when immigrants set foot in this country, the Church reached out and welcomed and served them with the Word of God, sacraments, and a host of family and social services, thus modeling itself on Jesus the Servant of God who welcomed the stranger. The fruits of those labors, sometimes under unwelcoming and difficult situations, built a Catholic community which is now over 25 percent of the general U.S. population. This ministry of love must continue in our parishes! Welcome the immigrants in your parish. Invite them to be part of the leadership of the parish. Encourage parishioners to reach out to them. The parish pastoral and finance councils should reflect the makeup of the parish. Do not be afraid that they might take over the parish, but encourage them to take their rightful place as members of the Body of Christ.

Immigrants also have responsibilities. They must learn the language and the best of the local culture, while preserving the best of their own culture. They must be willing to be full participants, even if they initially feel out of place. They must become good stewards of their time, talents, and treasure and be involved in and support the ministries of the parish. With time, there will not be “us and them” but “WE, the Christian community of faith.”

I am grateful to our priests, deacons, religious, and lay ministers who make every effort to welcome immigrants and build a culturally diverse community of faith. All Catholics, because of the social teachings of the Church and its history, and because of our own immigrant ancestors, have much to offer toward the immigration discussion.

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Proper disposition for reception of Holy Communion (part 2)
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD

Being in right relationship with the Lord and the Church also means that we are in the state of grace, free of all grave (mortal) sin. We may find ourselves in situations where an examination of our conscience before God reveals to us that we should refrain from partaking of the Body and Blood of Christ. Grave sin damages and can even destroy this right relationship, so before receiving Holy Communion, we must first restore it through the Sacrament of Reconciliation. Confessing our sins in repentance, receiving absolution from the priest, we again receive the grace of the Holy Spirit who once more makes us living members of the Body of Christ.

As Catholics we are obliged to form our consciences regarding what constitutes grave sin. Forming our consciences is far more serious than merely forming an opinion! The same pastoral statement of the U.S. bishops, titled “Happy Are Those Who are Called to His Supper,” provides some examples of thoughts and actions that constitute grave matter – serious violations of the law of love of God and of neighbor. Some of these are:

• Believing in or honoring as divine anyone or anything other than the God of the Holy Scriptures;
• Swearing a false oath while invoking God as a witness;
• Failing to worship God by missing Mass on Sundays and holy days of obligation without a serious reason, such as sickness or the absence of a priest;
• Acting in serious disobedience against proper authority; dishonoring one’s parents by neglecting them in their need and infirmity;
• Committing murder, including abortion and euthanasia; harboring deliberate hatred of others; sexual abuse of another, especially of a minor or vulnerable adult; physical or verbal abuse of others that causes grave physical or psychological harm;
• Engaging in sexual activity outside the bonds of a valid marriage;
• Stealing in a gravely injurious way, such as robbery, burglary, serious fraud, or other immoral business practices;
• Speaking maliciously or slandering people in a way that seriously undermines their good name;
• Producing, marketing, or indulging in pornography;
• Engaging in envy that leads one to wish grave harm to someone else.

The bishops’ statement also addresses the matter of giving public scandal. We often think that giving scandal means causing others to be shocked or upset by what someone did. The Catechism of the Catholic Church, #2284, defines scandal as “an attitude or behavior which leads another to do evil. The person who gives scandal becomes his neighbor’s tempter.” To lead others into sin is a very serious matter. Thus, anyone who is publicly known to have committed serious sin or to have rejected definitive Church teaching and is not yet reconciled with the Church should refrain from receiving Holy Communion rather than to cause scandal for others. (The complete text of the bishops’ statement can be found at www.usccb.org/dpp/Eucharist.pdf .)

Catholics who cannot yet receive Holy Communion because of some reason are encouraged to continue to attend Mass. By participating in listening to the Word of God, offering the prayers, singing and coming together with the faith community, they are touched by the Holy Spirit who transforms. They are also strengthened to undergo conversion and to work to remove any obstacle that prevents being in full communion with the Body of Christ. As non-Catholics are invited to do, Catholics who are not able to receive Holy Communion for any reason may still approach the priest, with hand over heart, for a blessing that full unity may eventually be restored.

The Eucharist is a sacrament of unity. It is the “source and summit of the Christian life” (Catechism of the Catholic Church, #1324). It is meant to unite the faithful more closely each day with God and one another. As Catholics we examine our consciences often and reflect on whether our lives are faithful to the Gospel. This season is a wonderful opportunity for conversion and for deepening our communion with God, the Church, and one another.

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Proper disposition for reception of Holy Communion (Part 1)
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD

Many events in our lives require preparation. A formal dinner requires much preparation before the guests arrive. Students who are facing exams must prepare by studying. Before building a structure, one must clear the land, develop blueprints and plans, and purchase the materials. In advance of a wedding, the bride- and groom-to-be and parents undertake extensive planning and preparations. It is also true that we Catholics must prepare in order to receive the Body and Blood of Jesus Christ in Holy Communion.

I am occasionally asked by Catholics and non-Catholics why everyone cannot receive Holy Communion if they believe in Jesus as the Son of God. Being “in communion” implies more than simply believing in Jesus Christ. In my last column I discussed belief in the REAL PRESENCE of Jesus in the Eucharist. Holy Communion is the real Body and Blood of Jesus Christ, not just a symbol; thus, anyone who does not truly believe in the Real Presence is not properly disposed to receive Communion.

Being “in communion” also entails a unity and oneness in the teaching of the Apostles, in the sacraments, and in the Church’s hierarchical order” (Ecclesia de Eucharistia, 2003, Pope John Paul II). Lumen Gentium (Vatican Council II’s Dogmatic Constitution on the Church) #14, clearly teaches, “They are fully incorporated into the society of the Church who, possessing the Spirit of Christ, accept her whole structure and all the means of salvation established within her, and within her visible framework are united to Christ, who governs her through the Supreme Pontiff and the Bishops, by the bonds of profession of faith, the sacraments, ecclesiastical government, and communion.” Receiving Holy Communion presupposes this ecclesial communion and this total assent to the teachings of the Catholic Church concerning faith and morals. Thus, non-Catholic Christians do not profess this full ecclesial unity and are not invited to receive Holy Communion.

Likewise, Catholics who reject or exempt themselves from any substantive element of these bonds of unity should also not receive Holy Communion. In Lumen Gentium, #25 we are taught that, as Catholics, we believe what the Church authoritatively teaches on matters of faith and morals, for to hear the voice of the Church, on matters of faith and morals, is to hear the voice of Christ himself. In the November 2006 general convocation of the bishops of the United States, we developed a timely pastoral statement titled, “Happy Are Those Who are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist. In the statement we said, “To give selective assent to the teachings of the Church not only deprives us of her life-giving message, but also seriously endangers our communion with her.”

“If a Catholic in his or her personal or professional life were knowingly and obstinately to reject the defined doctrines of the Church, or knowingly and obstinately to repudiate her definitive teaching on moral issues, however, he or she would seriously diminish his or her communion with the Church. Reception of Holy Communion in such a situation would not accord with the nature of the Eucharistic celebration, so that he or she should refrain.”

Before one steps forward to receive the Body and Blood of Christ in Holy Communion, one needs to be in a right relationship with the Lord and his Mystical Body, the Church – that is, in a state of grace, free of all mortal sin.

Being in right relationship with one another who are members of the Body of Christ, we must treat with reverence our brothers and sisters with whom we are made holy and sanctified at communion. In the Acts of the Apostles we read St. Paul’s account of his conversion. He was terrorizing the followers of Jesus and killing those who believed in Jesus Christ. After getting Saul’s attention in a dramatic way, the Risen Christ revealed who he was, “I am Jesus whom you are persecuting.” Christ cannot be separated from his members. The Risen Lord is so united to the Christian that what we do to one another, we do to Christ. Paul reminds us of an awesome responsibility.

Coming forward at Mass to receive Holy Communion is a promise that we will treat each person who receives the Eucharist as a member of our own body, as Christ would treat them – indeed as we would treat Christ himself! If our hearts are filled with anger toward another person, with feelings of hostility, hate, and vengeance, with unforgivenes, then we are not properly disposed to receive Holy Communion, for we will be receiving it unworthily and bringing judgment upon ourselves. St. Paul wrote to the faithful of Corinth explaining how their divisions contradicted what they were celebrating – the Lord’s Supper. He then urged them to reflect on the true reality of the Eucharist in order to return to the spirit of fraternal communion. He wrote: “Whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord” (1 Cor. 11:27). Why do we bring judgment upon ourselves? We do so because we manifest a contradiction, a lie – we receive Communion when we are not “in communion” with a member of the Body of Christ. We must first let go of our anger and hatred and forgive the other person and re-establish a “right relationship” before we again approach the table of the Lord and receive Holy Communion.

(Continued in next column)

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The real presence of Jesus in the Eucharist
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD

Not too long ago I read an article in the paper about a young mother and children waiting and preparing for her husband to come home from Iraq. She said she could not wait to see him. She and the children were filled with excitement and anticipation.

The interviewer asked her when was the last time they were together. She responded that it was a year ago, and even though they spoke by phone about once a week, it was not the same as having him with them where they can see him, touch him, and talk face to face.

What struck me about this interview was the young mother’s statement that speaking over the phone was not the same as having her husband present. The husband was present to his wife over the phone but not as present as in person.

In the Gospel of St. Matthew (12:38-42) the Scribes are asking Jesus for a sign that would assure them of his identity. He told them, “Behold, something (someone) is greater than Jonah here – something greater than Solomon.” Because the resurrected Jesus has no boundaries, he is present in our midst in many and varied ways – in his Church –

especially in its liturgical celebrations, in his Word proclaimed in the Scriptures, in the faith community gathered in his name, in the priest or bishop who presides, in works of mercy, etc., but he is most present in the Eucharist. He is present in his body and blood, humanity and divinity, under the appearance of bread and wine.

Think for a moment of the two disciples on their way to Emmaus after the death of Jesus and how sad and discouraged they were. Jesus appeared in their midst, but they did not recognize him. It was in the breaking of the bread that their eyes were opened and they recognized him.

The heart of the Mass is the Eucharistic prayer. There, Christ’s passion, death and resurrection is not only recalled but actually made present. The priest calls upon the Holy Spirit to change the bread and wine into the Body and Blood of Jesus Christ.

The Church teaches that the transformation into the Body and Blood of Christ is taking place “below the surface” – that is, in the “substance” of the bread and wine. What can be seen, tasted, touched and smelled is indeed the same as the bread and wine, but there has been a real change that requires faith to accept.

Christ is the lead agent through the power of his Spirit. The priest represents Christ. From this moment on at the Mass, Christ is really present in the Church. The bread and wine are no longer bread and wine but the Body and Blood of Jesus, and they remain so as long as the appearances of bread and wine remain. They never revert back to bread and wine, because a real and permanent change has taken place.

That is why we genuflect and kneel out of reverence for the real presence of Christ in the Sacrament. The one who shed his blood for our salvation is the one who is in our midst. He is there to nourish and form us as we journey in his footsteps.

If we truly understood what happens at the consecration in the Mass, our lives would not be the same. It is a mystery, so we cannot understand it totally. St. Augustine said, “The presence of Jesus in the Eucharist is in the sacrament. It is a sacramental and not a physical presence, mediated by signs, the bread and the wine.” The gift of faith helps us to understand and believe this great gift and mystery.

Because of the real presence of Christ, we reserve the Blessed Sacrament in the Tabernacle if it is not completely consumed at Mass. The Blessed Sacrament is reserved to be administered as “food for the journey” (Viaticum) for the dying or for the sick of the community.

The presence of the Blessed Sacrament is cause for the greatest reverence. Thus, we genuflect when we come into the presence of the Blessed Sacrament and when we leave. We also observe sacred silence and delay greetings and conversations for the vestibule, not the main portion of the church, because of the presence of Christ in the Tabernacle. The required fast for one hour before receiving Communion is another form of reverence for the sacrament.

Reverence also requires that we recognize Christ in all those who receive the Body and Blood of Christ with us, for we are all transformed into the Mystical Body of Christ.

Think of the resurrected Christ on Easter morning appearing to Mary Magdalene and saying to her, “Woman, why are you weeping?” She thought he was the gardener. Then Jesus called her by name, and immediately she recognized him. In the great gift and mystery of the Mass, Jesus comes to us and we recognize him. And like Mary Magdalene, our response is to go share him with others. We cannot keep his presence to ourselves because we are commissioned to “Go out to all the world and tell the Good News.”

My next article will address the proper disposition to receive Communion.

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Pathway to baptism
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD

As I go around the diocese, I am often asked questions by parishioners about various topics, many of which relate to the manner of celebrating the sacraments. With the introduction of various practices and accommodations, we can sometimes “water down” the sacraments and their liturgical celebration. Following my last article about parents being the first and foremost educators of their children, I now want to clarify some issues relating to the sacrament of baptism.

Through baptism we are freed from sin, reborn as children of God, and incorporated into the Church. It is the “gateway” to all of the other sacraments; before any of the other sacraments can be received, one must first be baptized.

Baptism is not a magical guarantee of heaven. The baptized person must be nurtured and formed in the Catholic faith so that the sacrament can bear fruit.

Thus, for the baptism of infants (those under age 7), it is necessary that there be a founded hope that the child will be brought up in the Catholic faith. If such hope is altogether lacking, the baptism is to be delayed, except in danger-of-death situations.

Sometimes pastors are approached by parents who want to have their infant baptized, but the pastor does not know who the parents are because they never come to Church and are not active, even minimally, in the parish. How is that pastor to know that there is a well-founded hope that this child will be raised in the Catholic faith?

This can be an opportunity to invite the parents to reconnect with their Church and to participate in the parish, so the baptism of their child at a later time will truly be a celebration of their faith with the Christian community, and the child will be nurtured in the renewed Catholic faith of the parents.

To assist the parents to undertake their responsibility of raising their child in the Catholic faith, parishes offer pre-baptism catechesis for them, and sometimes for the sponsors as well. These and other sacramental preparation classes are not simply “hoops to jump through” but dedicated efforts to help those involved to become properly disposed to receive the sacrament.

Another area where there may be confusion is that of the role of sponsors (or godparents) and the qualifications of sponsors for baptism. The role of the sponsor is to help the baptized person to lead a Christian life in keeping with baptism and to fulfill faithfully the obligations inherent in it.

For an infant, this is always the responsibility of the parents, but if the parents fail in their responsibility, the role of the sponsor becomes more critical. Thus, the function of the sponsor is not merely social.

The universal law of the Church requires only one (1) sponsor. But if the parents propose two (2), then one is to be male and one female. No more than two are to be designated.

To undertake the role of sponsor, the person must meet the following qualifications:

• Be designated by the one to be baptized or by the parents or those who take the place of parents (e.g. legal guardians, adoptive parents);
• Have completed the 16th year of age;
• Be a Catholic who has been fully initiated (baptism, confirmation, first Eucharist) and who leads a life of faith in keeping with the function to be taken on;
• Not be bound by any canonical penalty;
• Not be the father or mother of the one to be baptized.

At times, the person that the parents designate to be the sponsor may be a fully initiated Catholic but might not be living the faith in a manner that is in keeping with the responsibility of the role. So, a Catholic who does not regularly participate in the Eucharist or who is living in a marriage that is not recognized by the Catholic Church (irregular marriage) may not be qualified to function as a sponsor.

To be a sponsor, the person must be a fully initiated Catholic. A baptized non-Catholic may not be a sponsor but may be a Christian witness of the baptism, along with a Catholic sponsor who meets the qualifications. Common sense tells us that a non-Catholic is not able to assist the baptized to live the Catholic faith because the non-Catholic does not know or live the Catholic faith himself or herself. A person who is not baptized at all may not be a sponsor or a Christian witness.

I clarify these matters because sometimes Catholics are not adequately informed about the sacraments or the Catholic faith and have expectations that cannot be met. For example, parents may designate as sponsors family members or friends who do not meet the qualifications. It places the priest, deacon, or baptism coordinator in an awkward situation when they have to inform the parents of this and changes have to be made. The celebration of the sacrament should be a joyous occasion, one that draws a family and the community closer through the bonds of our Catholic faith.

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Building foundations of faith
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD

Springtime is a wonderful time of the year. The weather is cool and beautiful. It is also a joyful time in the life of the Church, since we have First Communions, Confirmations, graduations, and our Diocesan Youth Convention. These are rich spiritual experiences centered on the young people and their families. The enlivened faith of our young people that I experience at our parishes, schools, and elsewhere is supported by a survey I recently read regarding the values and aspirations of this age group.

The survey was conducted by The Marist College Institute for Public Opinion. Those surveyed were individuals 18-29 years old, referred to as the “Millennial Generation,” or “Millennials. Here are some of the positive findings.

1. The top goal of Millennials is to be spiritual or close to God.
2. 2. Sixty-six percent of Catholic Millennials said abortion is morally wrong.
3. Ninety percent of Catholic Millennials said marital infidelity is wrong.
4. Seventy-one percent of Catholic Millennials responded that they had volunteered their time during the past 12 months. This statistic is very evident in our schools and parishes. Our young people volunteer their time, talent, and treasure, and accompany their service with prayers for those they are serving.
5. 5. Over 60 percent had donated funds to a charity.

I am often invited by our schools and parishes to witness some of the activities that our young people are involved in. For instance, at one parish, the young people redid the sidewalk. Others visit the elderly in nursing homes.

At Kelly High School the social justice classes did in-depth research on “Abortion Stops a Beating Heart” and on “Invisible Children”(focusing on mentoring former child soldiers). A side note: when I was in Liberia two years ago to represent Catholic Relief Services, I visited a school sponsored by CRS to mentor child soldiers. This is a most difficult job, if not impossible. Imagine a 12 year old taken from his family, dragged into the woods by the war lords, drugged, and taught to hate and kill. How does one repair or heal such damage to a young person?

Other projects completed by the Kelly students were “Genocide in Darfur”, “Sweating Out Sweatshops”(educating people not to buy T-shirts made in those sweat shops), “Domestic Violence”, and helping Haiti.

At Confirmation, I find our young people proud of their Catholic Faith and eager to receive the Holy Spirit as their helper and guide. I am enlightened and inspired by our young people.

In the above-mentioned survey, there were also some disturbing statistics.

1. Eighty percent of Catholic Millennials argue with the statement that morality is relative – i.e. there is no right or wrong for everyone. However, 46 percent agreed with the statement. This means that parents, catechists, teachers, have a lot of work to do, especially considering that young people want to know more about their faith.

This places a greater responsibility on parents to educate their children in the faith. The Vatican II document, Declaration on Christian Education states, “Parents must be acknowledged as the first and foremost educators of their children. Their role as educators is so decisive that scarcely anything can compensate for their failure in it. It is particularly in the Christian family, enriched by the grace and the office of the sacrament of matrimony, that from their earliest years children should be taught, according to the faith received in baptism, to have a knowledge of God, to worship Him, and to love their neighbor.” (Article 3)

In Article 1 of the same document, the Council Fathers also affirm that “children and young people have a right to be encouraged to weigh moral values with an upright conscience, and to embrace them by personal choice, and to know and love God more adequately.” While many parents take their responsibility seriously, others do not, and they expect teachers, catechists and others to teach their children faith and morals. These are often the ones who drop their children off for religious education classes but do not participate in the religious education of their children. Their children learn about the faith in religion classes but, unfortunately, do not see their parents attending Mass or living a moral life. These contradictions or double-standards do not support the children in the development of their faith. Is it any wonder that many youth believe that morality is relative?

There is the old cliché: It takes a village to raise a child. This is certainly true in the spiritual formation of children and youth. Teachers, catechists, pastors, and the parish community are needed to assist (not take the place of!) parents to raise their children in the faith. Our young people face tremendous negative influences in their lives today. Unless they have a good, solid moral foundation, first and foremost from their parents, it will be difficult for them to navigate these critical formative years with a sense of wholeness.

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One body, though many parts
Working Together
For Good in His Name
Bishop Curtis J. Guillory, SVD