
Denver, Colo., Oct 18, 2018 / 04:00 am (CNA).- Tonia Borsellino knows she’s a part of the “one percent” in the U.S. It doesn’t bother her. In fact, she seems proud.
She’s actually Sister Tonia Borsellino. And as a newly-veiled, 23 year-old novice with the Mercederian Sisters, she is among the one percent of religious sisters in the United States under the age of 40.
While her life, and the lives other young religious, may look different from those of their lay counterparts, Borsellino and other young religious say they are looking for similar things from the bishops participating in the Vatican’s synod of bishops on young people, taking part in Rome this month.
CNA spoke with several young consecrated religious sisters and brothers about their hopes for the synod.
Chief among their concerns is authenticity – they want leaders who are honest and holy; they want their bishops to be unafraid to speak the full truth of the Gospel to young people, even when it’s hard.
Brother Lawrence Johnson, 29, is a friar with the Franciscan Friars of the Renewal in Bronx, New York.
Johnson, who participated in a pre-synod meeting in Rome with other young people, told CNA that authenticity was one of the key concerns of the delegates at that meeting. The words “authentic” or “authenticity” appear seven times in the 14-page document from that meeting.
“We talked at the pre-synod meeting about the power of testimony and personal witness as something that really resonates with young people, and so I think to see Church leaders…give their own testimony to the power of their encounter with Christ is something youth need to hear,” he said.
It’s particularly important at this specific time in the Church, he said – the months just after the so-called “summer of hell”, when sexual abuse scandals continued to break throughout the Church in the United States and other countries throughout the world.
Young people need an answer from their leaders as to why they are still Catholic even in difficult times, Johnson said, “because even religious and priests can have a temptation to discouragement.”
“So I think we need to talk about what’s happened, to speak credibly and authentically, but at the same time with joy and fervor…centered on the center of our faith, on the reality of God’s love manifested in Jesus Christ.”
Sister Benedicta Turner of the Daughters of St. Paul is another young sister – “yes, we exist!” – who hopes that the synod fathers recognize young people’s desire for clarity and truth, even when it is difficult.
“It is a generation that strongly values clarity and authenticity, perhaps to a fault. Slick, expensive presentations go ignored while raw, sincere testimony is held with reverence,” she said.
Turner said that Church leaders need to return to an authentic presentation of the totality of the Gospel, and to challenge rather than compromise with the current culture.
“I think we need leaders who are willing to answer the hard questions young people are asking, who are more inclined to engage the culture than to make excuses for it, and who are willing to admit mistakes and failure with honesty and humility,” she said.
“We need leaders who are unafraid to give us the Gospel in its most intense, undiluted form; the Gospel for which the martyrs offered their lives and whose beauty has inspired countless works of art over the centuries,” she added.
Only this kind of engagement with the Gospel and the hearts of young people will be effective in calling them out of complacency and into relationship with Christ, she said.
Br. Neil Conlisk, a 30 year-old Carmelite brother, told CNA that he feared the synod’s bishops would not listen to young people’s desire for authenticity and truth and that they would continue on with “business as usual” and talk past young people.
“No one wants a worldly Church,” he said. “I fear that the Synod Fathers will try to change the Church in the name of the youth, but this ‘change-the-church’ fever is a symptom of the illness that has caused the long decline, and we simply cannot afford to destroy the Church any more.”
“We are hearing, from many bishops, moralistic therapeutic deism, but we want the fullness of the faith within the one, holy, catholic and apostolic Church,” he added.
In addition to speaking the truth, Johnson said that what he hopes arises from the synod is a greater recognition throughout the Church of the need to live lives of holiness, so that young people have examples to follow in the Christian life.
“Young people need to see examples of holiness so that they know that Christianity is true, it’s beautiful and its attainable,” he said.
When young people need to see that there are Christians who “weren’t born perfect, but there are people who admit their weaknesses and rely on the Lord’s strength and are able to lead lives of holiness,” whether that person is a bishop or a priest or a lay member of the Church, he said.
This need for examples of Christian holiness is not new, Borsellino told CNA, but it is a constant need throughout the history of the Church.
“Young people need radical, authentic witnesses of the Gospel in this world that are willing to speak to their hearts,” she said. “It has always been and will always be a need. Jesus knew that well when he formed those intimate relationships with his disciples.”
Vocational discernment is another point of focus for the youth synod. As young people who have discerned at least the first few steps of a religious vocation, many of the young religious CNA spoke to said they hoped the synod bishops would emphasize the importance of a relationship with Jesus through prayer and the sacraments as key to discernment.
“Discernment is about listening to God’s voice and one cannot do that without having a relationship with Jesus,” said Sr. Kathryne of the Holy Trinity, a 26-year old with the Mercederian Sisters. “Then once that relationship is established, it cannot remain stagnant.”
Johnson said he was surprised by the strong desire for increased access to the sacraments and Eucharistic adoration expressed by the delegates at the pre-synod meeting – something that has been echoed in synod’s working document.
“When it comes to questions of discernment and being disposed to discern God’s will, I think focusing on silence and being in the presence of Christ (particularly) in the Eucharist” are important, he said.
Another desire of young people expressed in the pre-synod document was for more formation in the faith. Borsellino said she was surprised by how many basic things about the faith she did not know until she began religious life, and emphasized the need for ongoing formation even after young people are confirmed.
“…it is important for the Church to educate the faithful because the desire will then grow in them to continue pursuing that truth,” she said.
“Especially ministering to young people, post-confirmation, when the sense of ‘obligation’ to continue practicing the faith is lost if there is not an understanding of the faith or deep love for Christ in their hearts.”
Overall, Borsellino said she is encouraged that the bishops are trying to listen to the young people of the Church, and encouraged Catholics not to be too discouraged by the growing number of young people who are religiously unaffiliated.
“I think the messages from the youth synod so far are proof of a desire that young people have for Truth, who is Jesus Christ,” she said. “There might not be many young people filling the pews right away but souls are being transformed. Look at the attendance at World Youth Days or FOCUS conferences,” she said.
“Young people might just go for fun at first, but then something clicks because we encounter Christ’s real presence in our lives.”
She added that parishes and the whole Church community need to support each other in the journey to sainthood.
“We must all, young and old, pray for each other!”
[…]
“Body and Blood, [and] Soul AND Divinity” (CCC 1374). So, with Pope Francis, how does this work IN the flow of history–as neither “dreams and images of grandeur and power,” nor “watered down” as if only OF history?
Sts. Augustine and John Henry Cardinal Newman clarify that we worship the Triune Oneness, not a “quaternary” as with a hybrid (and fourth) Christ. What do they mean? Christ enters our human nature, but He does this by elevating human nature into His intact divine nature…
“The union between the two natures in Christ is a personal union. It takes place in the Person of the Son of God….They are not mixed or fused with one another to form a third thing distinct from both [forming a quaternary beneath the Father, Son and Holy Spirit]. Rather they are united to one another indirectly in the Second Person of the Trinity…But in the Incarnation, the person pre-exists [!] the union of the two natures, because it is the Person of the Eternal Son of God.
“In the Incarnation the Son of God, Who is eternal, ASSUMES TO HIMSELF [caps added] a complete human nature, a body and soul. By this union the human nature becomes the human nature of the Son of God. He is the Person existing in this human nature, the Person responsible for all its actions, the responsible Agent acting in and through the human nature in the world of men […] If we were to look at the human nature of Christ and ask […] ‘Who is he?’ then we could not give in reply the name of any human or created person, because there is no created personality present in Christ. We should have to say, ‘He is Christ, the Son of God’” (Walter Farrell OP, STM and Martin Healy, STD, in My Way of Life, Confraternity of the Precious Blood, 1952).
Is God less than omnipotent and less than the Creator of the universe that we should think of him in his humanity alone?
No, I shall not give up the revelation of God as written by St. Paul: “No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him.” (1 Cor. 2:9). Let small minds make less of God. I will have mine enlarged, like Mary’s Magnificat, which allows God to be more than my dreams, more than my imagination, more than my Church leaders will grant.
Is God not a God of Life After Death? Let small minds think not of God as in “dreams and in images of grandeur and power,…” May our great and glorious, grandly omnipotent God reveal His glorious truth to all, especially the humbled small.
Meiron, if I may, you’re right in respect to the unknown God beyond comprehension of the intellect in this life, although what Peter Beaulieu addresses is knowing God within our human capacity in this life uniquely through the Person of Christ. That’s why we refer to the hidden Christ in the Eucharist. Similarly, present is the hidden God revealed to us in Christ. Knowledge of God in the beatific vision transcends any knowledge of him in this life. Although John of the Cross admits to infused knowledge in silent prayer, which Aquinas also acknowledges. Although, it’s not full knowledge. When, by Our Lord’s gracious mercy we appear before him as the Apostle John says we do not know what we shall be, what we will experience but we do know we will become like him because we shall see him as he is. That knowledge of God is entirely unique to the beatific vision through which we become entirely transformed to his likeness, although remaining conscious of our distinct person able to return with the love given us the supreme quality of love we know he deserves. A perfect union that remains distinct rather than a dissolution. As such we eternally acknowledge the source of our salvation and the object of our beatific love.
Those who hesitate before conceptual CLARITY (as with the Council of Nicaea about the Triune Oneness, and later with the Council of Chalcedon about the two natures of Christ in the Incarnation)—those are in company with Islam.
ISLAM dismisses conceptual clarity (e.g., doctrinal clarity) as a raft of decadent Western-style “biases” and divisive “schools of thought.” And, instead, imagines itself as the return to the original religion prior to the “polytheism” of Christianity (the triad of the separate Father, Son and Mary—not the Holy Spirit!), and prior, too, to the apostasies, in the Old Testament, of the Hebrew people and Judaism.
Instead of conceptual clarity, then, within Islam and its worldwide community or ummah, we have inbred and irremediable SECTARIANISM whereby even terrorism can be embraced by some sects while remaining exempt from any denunciation by others. The imaginary world of a progressive revelation with earlier messages abrogated (!) by those coming later, and all of them emanating from the totally inscrutable and arbitrary will of Allah.
Western COUNTERPARTS include (a) the theocracy of Calvin in Geneva and his doctrine of predestination; (b) Luther’s doctrine of grace as annihilating any necessary role for free will and personal actions; (c) “progress theology” which might render ambiguous a key point in Vatican II: “The Christian dispensation, therefore, as the new and definitive covenant, will never pass away, and we now await no further new public revelation before the glorious manifestation of the Lord Jesus Christ (cf 1 Tim 6:14, Tit. 2:13)” ( Dei Verbum, n. 4).
And another, possibly, is (d) the erosion of Tradition by historicism—-as in the foreseeable extermination (abrogation!) of the Latin Mass, if fully displaced by the Novus Ordo…
Fr. Morello,
You are surely correct in that our natural human knowledge cannot access the beatific vision. However, in the sacraments, we participate in the grace–the supernatural life–of Christ. As Peter so aptly describes, through Christ in the Eucharist, we may access the nature of the Blessed Trinity. Aquinas’ sacramental theology posits that the sacraments are signs of God’s action, signifying what they contain and bringing about the very thing they signify; sacraments CAUSE grace. As Christ, being one and the same substance as the Father, brings through His Body (the Eucharist, by virtue of concomitance) His divinity. Truly, our natural intellect and imagination cannot discern such supernatural realities. Only the spiritual intellect, enlivened by faith and graced by grace (!), can discern and “know” that it has participated in a divine brightness unknown to nature. (From Abbot Vonier’s ‘Key to the Doctrine of the Eucharist’).
Matthew Levering has a nice essay, “Does the Paschal Mystery Reveal the Trinity?” which focuses on Aquinas’ Commentary on John. “Christ’s Paschal mystery reveals that his claim to be the Son of thee Father–his claim to be the perfect image of the Father whose love significied by his absolute gift of himself–is indeed the very truth manifested by the incarnate Word’s suffering, death, and resurrection.” (from ‘Reading John with St.Thomas Aquinas,’ p. 91, ed. Dauphinais and Levering).
1 John 2:1-6 says:
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2 My little children, I am writing this to you so that you may not sin; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous; 2 and he is the expiation for our sins, and not for ours only but also for the sins of the whole world. 3 And by this we may be sure that we know him, if we keep his commandments. 4 He who says “I know him” but disobeys his commandments is a liar, and the truth is not in him; 5 but whoever keeps his word, in him truly love for God is perfected. By this we may be sure that we are in him: 6 he who says he abides in him ought to walk in the same way in which he walked.
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This goes along with John 14 and 15 linking the love of God with keeping His commands and commandments.