States bordering Gulf of Mexico rank at, near bottom of new index

By Mark Pattison
WASHINGTON – Everything gets ranked these days, from burger joints to colleges. States are no different.
But the state of some states is quite different from their counterparts.
An area called the “Gulf South” – the five states bordering the Gulf of Mexico – rank at or near the bottom of the JustSouth Index issued by the Jesuit Social Research Institute at Loyola University New Orleans. Those states are Alabama, Florida, Louisiana, Mississippi and Texas.
The index, which debuted last year, looks at poverty, racial disparity and immigrant exclusion – areas that the study’s originators saw as important from the viewpoint of Catholic social teaching. The index looked at three aspects of each area before arriving at its rankings.

VARDAMAN – Hispanic workers harvest sweet potatoes in October, 2016. Bishop John Manz, Auxiliary Bishop of the Archdiocese of Chicago and then chairman of the United States Conference of Catholic Bishops’ (USCCB) Subcommittee on Pastoral Care of Migrants, Refugees and Travelers, visited the community that fall as part of an effort to get a first-hand view of the issues facing immigrant workers in the region. This year's Just South Index examines these same issues throughout the nation. (Mississippi Catholic file photo)

“Mississippi, Alabama, Louisiana and Texas earned spots in the bottom six rankings” overall, said the study, which was unveiled May 2 at the Capitol. This is an improvement over the first year of the rankings, when they were in the bottom four.
Florida, which had been 41st in the first index, moved up six spots to 35th. But the Sunshine State shouldn’t pat itself on the back quite yet; it finished dead last in poverty.
Louisiana finished 50th in racial disparity and 47th in immigrant exclusion; while Mississippi finished ahead of only Florida in poverty, and Texas wound up 50th in immigrant exclusion and 48th in poverty.
Jesuit Father Fred Kammer, director of the Jesuit Social Research Institute, said: “Sadly, the Gulf South states continue to lag far behind many others in promoting integral human development for their residents, even though there are some marginal changes in one indicator or another.”
Progress, though, need not be incremental or Sisyphus-like. From last year’s index to this year’s, big leaps were not impossible. Wyoming soared from 24th to second, while Alaska moved from 28th to seventh, and Wisconsin leapt from 33rd to 16th. Likewise, Connecticut dropped from fifth to 20th, Utah slid from 17th to 33rd, and South Dakota slumped from 15th to 43rd.
The three indicators for the poverty ranking were the average income of poor households, health insurance coverage for the poor and housing affordability. For racial disparity, the indicators were public school integration, white-minority wage equity and white-minority employment equity. The immigrant exclusion indicators were immigrant youth outcomes, immigrants’ English proficiency and health insurance coverage of immigrants.
“The Gulf South has an unmistakable legacy of discrimination and marginalization toward people of color. The disproportionate advantages for white Americans in relation to persons of color in virtually every sphere of life illustrate the deep divisions that exist despite the passage of the Civil Rights Act and the election of the first African-American president,” the study said.
Father Kammer said May 2 the region’s legacy of slavery and racial discrimination contributes to unequal outcomes for whites and nonwhites.
Lane Windham, associate director of Georgetown University’s Kalmanovitz Initiative for Labor and the Working Poor, added the region “has the lowest union density” in the country. “People with union jobs make better wages,” she declared, noting the history of employers who have moved production to the nonunion South to avoid unions and to pay workers less.
Poverty remains a grinding, draining issue in the region. “In 1996, 68 of every 100 poor families received TANF (Temporary Assistance to Needy Families) benefits and in 2014, just 23 of every 100 poor families were receiving benefits,” the report said. “The maximum TANF monthly benefit for a single-parent family of three in Mississippi is $170 compared to $653 in Wisconsin and $789 in New York.”
The region also has fared poorly in adapting to growing numbers of immigrants.
“States in the Gulf South have experienced a significant influx of immigrants into their workforces in recent years and have not yet made adequate adjustments to their social, economic and political systems in order to promote justice and dignity for immigrant residents,” the report said. “In addition, the Gulf South’s treatment of immigrants is colored by a history of discrimination against Hispanics and African-Americans.”
Immigrants face other forms of discrimination as well, according to the report. “In Texas, schools districts that have experienced an influx of students with limited English proficiency have had difficulty providing effective services to students because the school finance system does not take into consideration the true costs of providing quality language services to immigrant children,” it said.
“Some businesses will attempt to reduce costs by classifying immigrants as contract, temporary, or part-time workers to avoid offering benefits,” it continued. “Not only are these practices harmful to immigrant workers and families but also are not in the long-term interest of the employer, because workers who have health insurance are more present, productive and committed to their jobs.”
On another score, “public school segregation contributes to second-class schools where quality is low and resources are scarce. Additionally, gaps in employment and earnings stemming from racial and ethnic differences embody discriminatory practices and limit the economic opportunities of people of color to the benefit of their white neighbors,” the report said, noting that after federal supervision of public-school districts was eased, more minority students were educated in schools that were predominantly minority-majority.
While the index pointed out flaws in states’ practices, it also offered policy prescriptions.
States and school districts, it said, “should increase the share of resources allocated to schools serving a large percentage of minority students. Additional funding would allow those schools to attract and retain high-quality teachers, and provide critical support services for at-risk students.”
It added, “States can create incentive housing zones in which developers could request a project-based subsidy from the state for a specified number of affordable rental units developed within the zone.”
Another relatively easy fix: expanding Medicaid.
“The 2010 Patient Protection and Affordable Care Act provided an option for state leaders to expand the Medicaid program, largely funded with federal dollars, to provide coverage to the poorest persons in the state,” the report said. “Nineteen states, including four in the Gulf South region, have chosen not to do so.”

(Follow Pattison on Twitter: @MeMarkPattison)

Historians’ approval moves Father Tolton’s sainthood cause forward

Father Augustus Tolton, the first recognized U.S. diocesan priest of African descent, is pictured in an undated photo. Father Tolton’s cause is moving forward after receiving positive news from the Vatican’s historical consultants. (CNS photo/courtesy of Archdiocese of Chicago Archives and Records Center)

By Joyce Duriga
CHICAGO (CNS) – The canonization cause of Father Augustus Tolton received important approval from the Vatican’s historical consultants earlier this year, moving the cause forward.
Father Tolton, a former slave, is the first recognized U.S. diocesan priest of African descent. Chicago Cardinal Francis E. George opened his cause for canonization in 2011, giving the priest the title “servant of God.”
The consultants in Rome ruled in March that the “positio” – a document equivalent to a doctoral dissertation on a person’s life – was acceptable and the research on Father Tolton’s life was finished, said Chicago Auxiliary Bishop Joseph N. Perry, postulator for the cause.
“They have a story on a life that they deem is credible, properly documented. It bodes well for the remaining steps of scrutiny – those remaining steps being the theological commission that will make a final determination on his virtues,” Bishop Perry explained.
It now goes to the Congregation for Saints’ Causes, he said. Once the congregation’s members “approve it, then the prefect of that congregation takes the case to the pope,” he added.
If the pope approves it, Father Tolton would be declared venerable, the next step on the way to canonization. The last two steps are beatification and canonization. In general, two approved miracles through Father Tolton’s intercession are needed for him to be beatified and canonized.
Six historical consultants ruled unanimously on the Tolton “positio,” compiled by a team in Rome led by Andrea Ambrosi, based on hundreds of pages of research completed in Chicago.
While working on the document, Ambrosi’s team asked Bishop Perry why it took so long to open a cause for Tolton, who died in 1897.
“We told them that African-Americans basically had no status in the church to be considered at that time. Some people didn’t think we had souls. They were hardly poised to recommend someone to be a saint,” Bishop Perry said. “And then in those days there were hardly any saints from the United States proposed.”
The fact that the historical consultants approved the “positio” unanimously is a positive sign, he said. The cause is scheduled to go before the theological commission in February 2019.
Two miracles through Father Tolton’s intercession have been sent to Rome.
“We’re hoping and our fingers are crossed and we’re praying that at least one of them might be acceptable for his beatification,” Bishop Perry said.
Born into slavery, young Augustus fled to freedom with his mother and two siblings through the woods of northern Missouri and across the Mississippi River while being pursued by bounty hunters and soldiers. He was only 9 years old.
The small family made their home in Quincy, Illinois, a sanctuary for runaway slaves.
Growing up in Quincy and serving at Mass, Augustus felt a call to the priesthood, but because of rampant racism, no seminary in the United States would accept him.
He headed to Rome, convinced he would become a missionary priest serving in Africa. However, after ordination he was sent back to his hometown to be a missionary to the community there.
He was such a good preacher that many white people filled the pews for his Masses, along with black people. This upset the white priests in the town, who made life very difficult for him as a result. After three years, Father Tolton moved north to Chicago to minister to the black community, at the request of Archbishop Patrick Feehan.
Father Tolton worked tirelessly for his congregation in Chicago, to the point of exhaustion. On July 9, 1897, he died of heat stroke while returning from a priests retreat. He was 43.
Since the cause was opened, Bishop Perry and his team have given more than 170 presentations on Father Tolton around the country. They also have received inquiries about the priest from Catholics in the Philippines, Germany, Australia, Italy, France and countries in Africa.
People receive Father Tolton’s story well, Bishop Perry said.
“There’s also the element of surprise. … People always presume that we had black priests,” he told the Chicago Catholic, the archdiocesan newspaper.
Father Tolton did not speak out publicly against the racist abuse he encountered from his fellow Catholics. Rather, throughout his ministry, he preached that the Catholic Church was the only true liberator of blacks in America.
“I think people generally are touched by his story, especially regarding his stamina and perseverance given what appears to be a different mood today. People don’t accept stuff thrown in their faces anymore,” Bishop Perry said.
(Duriga is editor of the Chicago Catholic, newspaper of the Archdiocese of Chicago.)

Fun and fresh book appeals to hipster Catholics with spiritual swagger

By Regina Lordan
“The Catholic Hipster Handbook: Rediscovering Cool Saints, Forgotten Prayers and Other Weird but Sacred Stuff” by Tommy Tighe. Ave Maria Press (Notre Dame, Indiana, 2017). 206 pp., $15.95.
“Catholic Puzzles, Word Games and Brainteasers” by Matt Swaim. Ave Maria Press (Notre Dame, Indiana, 2017). 64 pp., $9.95.
“Christian Labyrinths: A Celtic Coloring Book” by Daniel Mitsui. Ave Maria Press (Notre Dame, Indiana, 2017). 64 pp., $10.95.
Are you a Catholic hipster? Are you a bespectacled foodie, black skinny jeans and Chucks-wearing Catholic “sneaking a peek at your breviary app during your work meeting,” as the book teases?

These are the covers of “The Catholic Hipster Handbook: Rediscovering Cool Saints, Forgotten Prayers and Other Weird but Sacred Stuff” by Tommy Tighe; “Catholic Puzzles, Word Games and Brainteasers” by Matt Swaim; and “Christian Labyrinths: A Celtic Coloring Book” by Daniel Mitsui. The books are reviewed by Regina Lordan. (CNS)

Then yes, you are a Catholic hipster, and yes, “The Catholic Hipster Handbook: Rediscovering Cool Saints, Forgotten Prayers, and Other Weird but Sacred Stuff” by Tommy Tighe is for you.
Does this stereotype annoy you and does the whole idea of a Catholic hipster seem odd? It doesn’t matter, this book is still for you.
Just as the world is saturated with stereotypes about hipsters and Catholics (and perhaps now Catholic hipsters?), the market is saturated with books for Catholic moms, grieving, spirituality, history, the saints and the Gospel. It is not exactly overflowing with literature that purposely identifies with Catholics with a certain type of spiritual swagger.
This book will speak to the Catholic who is ready to appreciate the absolute coolness of Catholicism: It is countercultural, it’s ancient (more ancient than those ancient grains on your avocado toast), and there is so much to celebrate, discover and explore within the faith to deepen spirituality and life.
“The Catholic Hipster Handbook” augments these glorious features of the church and organizes them into ways to rediscover the church’s attitude, stuff, life and the attraction. The aptly called rediscoveries are explained and unfolded by interesting laypeople, as well by a Salesian sister and diocesan priest. Each topic is given a saint, prayer and activity. Hipsters love homework, right? Well no one really does, but this homework is easy, meaningful and involves pilgrimages, simple matching games, art projects and praying.
With chapters like “Catholic Weird on Twitter,” “What About Beards,” “Taking Pope Francis to the Farmers Market” and “The Local Craft (Catholic?) Brewery Scene,” there is no wonder “The Catholic Hipster Handbook” appeared on several top books lists floating around the internet.
Fresh and original, fun and clever, the book is laden with authentic church teaching, beautiful prayers, meaningful reflections and spiritual refreshment. In “O Scapular, My Scapular,” Sarah Vabulas, author and podcast host, discusses the meaning behind her beloved scapular. On one side is the image of the Sacred Heart of Jesus, on the other is an image of Mary.
Vabulas said wearing the scapular almost daily has given her the opportunity to answer curious questioners about the relationship between Mary and Jesus. She notes the history of the scapular and its symbolism to live a life focused on Jesus through prayer and the sacrament of reconciliation.
Lisa Hendey’s contribution includes practical applications to keep Catholics focused on Catholicism by sharing her favorite Catholic apps. Author and founder of the popular CatholicMom.com, Hendey also reminds readers about the importance of silencing technology to “simply be in the astounding presence of the greatest designer the world has ever known.”
Her cool saint is St. Eligius, who “would have been an app designer had he lived in modern times.” This patron saint of gas station workers was a priest, bishop and skilled metalworker who used his access to royalty to help the poor. Her activity? Spend some time with an elderly person and help them learn something new about their technology.
Written by Tommy Tighe, founder of CatholicHipster.com, with the help of contributors including Leticia Ochoa Adams from Sirius XM, musician and comedian Matt Dunn and Salesian Sister Brittany Harrison, the voices are diverse and bring something very interesting to the (brunch?) table. Try it out and reinvigorate your faith life with a breath of fresh air.
In the mood for more alternative ways to engage your faith life? Try out “Catholic Puzzles, Word Games, and Brainteasers” by Matt Swaim and “Christian Labyrinths: A Celtic Coloring Book” by Daniel Mitsui, both published by Ava Maria Press.
“Catholic Puzzles” is collection of mind-bending but fun quizzes, code scrambles and letter games. The games will hone your Bible and Catholic fact skills as well as provide several hours of entertainment.
“Christian Labyrinths” is a coloring book that marries a love of coloring with intricate tile patterns and Bible verses and prayers. Interestingly, each page contains a hidden mistake adding to the challenge and intrigue of this unique collection of coloring pages for adults.
(Lordan has master’s degrees in education and political science and is a former assistant international editor of Catholic News Service. She is a digital editor at Peanut Butter & Grace, an online resource for Catholic family catechesis.)

Regional Encuentros gain momentum as national event looms

Regional meetings are the latest phase of a multiyear preparation process for “V Encuentro,” or the Fifth National Encuentro, to be held Sept. 20-23 in Grapevine, Texas. Previous national encuentros were held in 1972, 1977, 1985 and 2000.
First came parish-level encuentros, then diocesan gatherings and now the regional meetings. A team from the Diocese of Jackson attended the regional meeting held in Miami, Florida, earlier this year and will also attend the national gathering. As the regional meetings progress, some common themes and messages are emerging. What follows are brief overviews of several other regional V Encuentro meetings.

Answer call to discipleship by addressing church’s needs, delegates told
SAN ANTONIO (CNS) – Answer the call to missionary discipleship by addressing the needs of your church. Meet young people where they are and just listen. Improve catechetical resources and prepare future leaders. These were some of the strategies discussed by more than 800 delegates representing 18 Catholic dioceses in Texas, Oklahoma and Arkansas, as they participated in a bilingual three-day Region X encuentro in San Antonio April 13-15.
“What is the Holy Spirit calling us to at this moment as a region?” asked Ken Johnson-Mondragon, the Fifth National Encuentro’s research coordinator, as he presented to delegates in San Antonio a regional working document based on diocesan findings. He added that the conversations among participants while using the document as a discernment tool were most important.
The delegates worked in about 80 small groups to talk about challenges, opportunities and successful practices in areas like evangelization and mission, faith formation and catechesis, youth, family ministry, immigration and theology. Their recommendations will be presented before the national encuentro in Grapevine.
According to the working document, Hispanic Catholics make up 6 million of the estimated 8.4 million Catholics living in the U.S. church’s episcopal Region X. Some dioceses in the region, like Beaumont and Fort Worth, Texas, Oklahoma City and Tulsa, Oklahoma, and Little Rock, Arkansas, have seen their Hispanic population increase more than 100 percent between 2006 and 2016.

All Catholics have duty to ‘walk with’ their neighbors, bishop says
ALEXANDRIA, Minn. (CNS) – The energetic spirit of the 200-plus people who gathered in Alexandria April 13 and 14 for the Region VIII encuentro captured the heart of St. Cloud’s Bishop Donald J. Kettler. The event was one of the year’s highlights for him, he said during a presentation to the gathering. Later in an interview with The Visitor, St. Cloud’s diocesan newspaper, he said that he was impressed with the “willingness among the people to develop their faith and share their faith. That evangelization spirit is here. I like their enthusiasm and their interest. … There really is an energy here.”
The regional encuentro had seven areas of ministry focus drawn from input given at the diocesan level: leadership development and pastoral training, families, youth and young adults, evangelization and mission, faith formation and catechesis, liturgy and spirituality, and immigration.
In addition to Bishop Kettler, other bishops attending were Auxiliary Bishop Andrew H. Cozzens of St. Paul and Minneapolis and Bishop Robert D. Gruss of Rapid City, South Dakota.

Hispanic Catholics seen as the emerging ‘voice, conscience’ of church
PHOENIX (CNS) – Hispanic Catholics are being called “to be the ecclesial voice and conscience of the church in the U.S.,” said Hosffman Ospino, a leading expert on the intersection of Catholicism and Latino culture. “When the Hispanic Catholic community speaks, the church speaks,” he told participants in Phoenix for the Southwestern Regional Encuentro.
The Colombian-born Ospino, the final keynote speaker at the gathering, is an associate professor of theology and religious education at Boston College. He is a member of the leadership team for the V Encuentro.
The Feb. 23-25 regional in Phoenix drew about 480 delegates from 10 Catholic dioceses in Arizona, Colorado, New Mexico, Utah and Wyoming, which are in the U.S. church’s episcopal Region XIII. The delegates reviewed the diocesan reports and discussed recommendations for consideration in Grapevine in September. Ospino spoke only in Spanish; there was simultaneous translation of his remarks. His topic was “Bearing Fruit,” on the beneficial effects of the integration of Spanish-speaking Catholics into American church life.

Retired Bishop Foley, of Birmingham, dies at age 88

BIRMINGHAM, Ala – (CNS) Bishop David E. Foley, retired bishop of the Diocese of Birmingham, died April 17 at the St. John Vianney Residence for Priests in Birmingham. He was 88.
News reports said he had been battling cancer.
His funeral Mass was elebrated April 23 by Mobile Archbishop Thomas J. Rodi at the Cathedral of St. Paul in Birmingham with burial immediately following in the cathedral’s courtyard.

Now-retired Pope Benedict XVI greets retired Bishop David E. Foley of Birmingham, Ala., during a 2012 meeting at the Vatican. Bishop Foley died April 17 at the St. John Vianney Residence for Priests in Birmingham. He was 88. (CNS photo/L’Osservatore Romano) See OBIT-FOLEY April 18, 2018.

Bishop Foley served 11 years as bishop of Birmingham. He submitted his resignation in 2005 at age 75 as required by canon law. He was then chosen by the diocesan consultors to serve for two and a half years as administrator of the diocese prior to the installation of Bishop Baker.
The bishop’s retirement was in name only: He never stopped being a priest. He would spend Christmas and Thanksgiving at prisons, would celebrate Mass at any parish when needed and would regularly help with confirmations.
Always humble, he quietly continued his ministry in recent years: visiting the sick at hospitals each week and celebrating Mass once a week for the elderly who were unable to travel.
The bishop was born Feb. 3, 1930, in Worcester, Massachusetts. He moved to Washington with his family when he was 4. His father was a special assistant to the U.S. attorney general from 1934 to 1962.
After studies at St. Charles College in Catonsville, Maryland, and St. Mary’s Seminary in Baltimore, Father Foley was ordained a priest of the Washington Archdiocese May 26, 1956.
Over the next three decades, he held a series of parish posts, including pastorates from 1970 to 1986, and served on various archdiocesan committees. He was made archdiocesan secretary for clergy in February 1986, shortly before he was named auxiliary bishop of Richmond, Virginia.
For many years, Bishop Foley was a regular guest on the “Pillars of Faith” program broadcast on the Eternal Word Television Network, or EWTN, based in the Birmingham Diocese.
In 2000, he issued new norms for televised Masses produced in his diocese – including most notably EWTN telecasts of the Mass, which air worldwide several times a day. One of the norms specified that when a priest stands at the altar during a televised Mass he is to face the people. Prior to the decree, EWTN regularly featured Mass telecasts in which the priest at the altar faced away from the people.
Warsaw said Bishop Foley was “always known for his keen intellect, pastoral sensitivity and powerful preaching.”
He said even though the bishop had occasionally disagreed with Mother Angelica, EWTN’s founder, he frequently visited her after she suffered a stroke and had brain hemorrhage to pray for her.
Less than two weeks before he died, the bishop issued a handwritten note to Catholics in the diocese that was published in parish bulletins the weekend of April 14-15.
The note said he had been blessed in the outpouring of love, cards, spiritual bouquets, phone calls and other greetings in recent days.
“I feel a great desire to respond individually to you. This is just not possible,” he wrote.
The bishop said his illness was progressing “with some suffering and inconvenience” and he appreciated the care he had been receiving.
A statement from the Diocese of Birmingham thanked Hope Hospice, caregivers, doctors, and St. John Vianney Residence for Priests staff for “the superb care given to Bishop Foley during his illness.”

Faith can help cleanse societal waters of racism, says Cardinal Wuerl

By Mark Zimmermann
WASHINGTON (CNS) – With faith, people can confront and help overcome the evil of racism, Washington Cardinal Donald W. Wuerl said in an April 17 talk at The Catholic University of America.
“The elimination of racism may seem too great a task for any one of us or even for the whole church,” he said. “Yet we place our confidence in the Lord, because in Christ, we are brothers and sisters, one to the other. With Christ, we stand in the spirit of justice, peace and love.”
Cardinal Wuerl, who as the archbishop of Washington is Catholic University’s chancellor, was invited by its president, John Garvey, to speak on his recent pastoral letter, “The Challenge of Racism Today.”
Speaking at the university’s Pryzbyla Center to an audience consisting mostly of seminarians and other students, the cardinal compared racism to a residue that has contaminated streams that flow into the societal well from which people drink. He warned that the unhealthy contaminants causing racism in our culture can be subtle and ubiquitous. “We have the possibility to be that fresh stream of water flowing into the societal well,” he said.
Noting that the U.S. bishops in their 1979 pastoral letter “Brothers and Sisters to Us,” identified racism as a sin, the cardinal said that evil has spanned continents and centuries and continues in today’s world.
“In societies around the world, the social construct of race has been used to classify ‘us’ and ‘them,’ separating those who are seen as ‘different’ — those who come from a different place or look differently or speak a different language,” Cardinal Wuerl said. “This construct has then led to the assertion of innate superiority of one group over the other. This has real destructive effects in society and in the lives of individuals and families.”
He said the concept of race is not a biological reality, but a social construct. “Properly understood, there are not multiple races, but objectively there is only one race – the human race,” he explained. “We are all one species, one people, one human family, albeit manifested in diverse ethnic, cultural and societal ways.”
He added, “We are, all of us, brothers and sisters, children of the same God.”
Quoting from his pastoral letter on racism, Cardinal Wuerl said, “Today we need to acknowledge past sins of racism and, in a spirit of reconciliation, move toward a church and society where the wounds of racism are healed.”
Noting that African-Americans – because of their skin color – have borne “the social scars of denigration and a cultural classification rooted, fostered and experienced in slavery in this nation and the denial of their fundamental human dignity,” he said the societal impacts of racism endure today.
“The context in which our response to racism takes place,” the cardinal said, “must also include a recognition of the lingering effects of slavery and segregation and of the many social inequities that exist, including the disparate negative impact that certain policies have had, including the concentration of people by race in residential neighborhoods, de facto segregation in public schools, with many African-American children being consigned to poor quality schools, the inequities manifested in employment opportunities, health care and incarceration rates.”
In his pastoral letter, Cardinal Wuerl emphasized the importance of church efforts to foster social justice, opportunity and hope in facing those problems.
Speaking in the month that marked the 50th anniversary of the assassination of the Rev. Martin Luther King Jr., Cardinal Wuerl praised him as being first and foremost “a man of faith.”
“His Christian faith is what animated his life and kept him going day after day,” the cardinal said. “Always faithful to the Lord and his Gospel, he also insistently, forcefully, yet without violence, reminded this nation that we are all brothers and sisters, because we are all children of the same God.”
Cardinal Wuerl also praised Cardinal Patrick O’Boyle, the first resident archbishop of Washington in 1948. Immediately he began working to integrate the archdiocese’s schools, six years before the Supreme Court’s landmark Brown v. Board of Education decision that outlawed segregation in public schools. Then-Archbishop O’Boyle also gave the invocation at the beginning of the 1963 March on Washington, which featured Rev. King’s immortal “I Have a Dream” speech.
In February, Cardinal Wuerl blessed commemorative bronze plaques honoring unknown enslaved men, women and children buried throughout the Archdiocese of Washington. The plaques will be installed this spring in the archdiocese’s five cemeteries, to prayerfully remember those enslaved people buried in unmarked graves.

(Zimmermann is editor of the Catholic Standard, newspaper of the Archdiocese of Washington.)

U.S. delegates say young people want mentors, a voice, unity

By Cindy Wooden
VATICAN CITY (CNS) – Young people want trusted guides as they explore their faith and their vocation, said five young adults from the United States attending the Vatican’s pre-synod meeting.
The U.S. delegates to the Vatican meeting March 19-25 also said the 305 young adults from around the world want to see young people consulted more often in their parishes and dioceses. And, one said, in conversations with other delegates, he discovered that Catholics in other countries are not experiencing the sharp divisions that U.S. Catholics are.
The U.S. Conference of Catholic Bishops sent three delegates to the meeting: De La Salle Christian Brother Javier Hansen, who teaches at Cathedral High School in El Paso, Texas; Nick Lopez, director of campus ministry for the University of Dallas; and Katie Prejean-McGrady, a wife, new mother, youth minister and a popular speaker from the Diocese of Lake Charles, Louisiana.
Chris Russo, a 23-year-old working in Boston, represented the Ruthenian Catholic Church. And Nicole Perone, director of adult faith formation for the Archdiocese of Hartford, Connecticut, represented Voices of Faith, an international group that highlights the contributions of women in the church.
A topic that came up consistently at the meeting, Prejean-McGrady said, was young people’s desire “to find companions on the journey, to look for people to walk with them.”
“When you have personal relationships with people who are vibrantly living their faith, then you yourself are inspired to live your faith,” she said. And the relationship also provides a trusted source for dealing with concerns about topics such as sexuality or church teachings that may be difficult to understand, she said.
“‘Here’s a book; believe it’ – that doesn’t work with young people anymore, and we know that because they are consuming far too much media to where they are not going to read that book,” Prejean-McGrady said. “You have to talk with them, you have to walk with them, you have to love them and really spend time with them.”
Lopez noted that Pope Francis opened the meeting March 19 by telling the delegates that the church wanted to hear their opinions and their questions, even those they thought might make church leaders uncomfortable.
In ministry to young people, they need to know they can ask those questions and that “we are going to discuss them. Nothing is too radical. Nothing is out of left field,” he said. If a young person is struggling with something, that is all the reason needed to discuss it.
“Young people seem to live in this age of anxiety, meaning that in a world of seemingly endless possibilities, they are almost paralyzed because they have all of these different options and they want to go forth, but they want to make the right decision, and they want to do so without the fear of failure,” Russo said.
The accompaniment discussion was key for Perone, who counts herself blessed to have had the guidance and friendship of “a number of people, but especially women, really bright, faithful women who love the church and have dedicated their lives in service to the church.”
The preparatory document for the synod, which will be held in October, talks about “role models, guides and mentors,” she said, but a lot of young people do not know how to ask for such accompaniment, and many people do not realize they can offer that to young people.
In formulating suggestions for the bishops, Lopez said, “one of the main ones was having things like this pre-synod gathering more common in the parishes,” for example, by including young adults on the parish or diocesan council or creating parish or diocesan advisory committees of youth and young adults “and having those councils meet often.”

Founding Father of Priory dies

Father Xavier Colavechio, O. Praem., age 86, a member of the Norbertine Community of St. Norbert Abbey died March 22.
Father Colavechio was born on April 7, 1931, in Philadelphia, Pennsylvania, to Archibald and Catherine (McCrossen) Colavechio.
He graduated from St. Norbert College (SNC) in 1952 and earned graduate degrees in theology from the Gregorian University in Rome, Italy, and from the Catholic University of America.
He entered St. Norbert Abbey as a novice on August 28, 1948 and was ordained to the priesthood on June 29, 1955.
Father Colavechio taught at SNC for more than 15 years, known to most of the college students as “Rocky.” He later served as the rector of the Norbertine Generalate in Rome.
In 1989, Father Colavechio was one of the original members of the Norbertine Priory of St. Moses the Black in Raymond, where he served as administrator and pastor of Jackson St. Mary Parishand vocation coordinator until 2003.
In 2005, the Norbertine Abbot General appointed Father Colavechio to represent the order to a small community of priests who were seeking affiliation with the Norbertine Order. In addition to this, Father Colavechio assisted at St. Agnes Parish, Green Bay, and ministered at the Quad Parishes of Green Bay.
In his later years, he resided at St. Norbert Abbey, working in internal ministry.

Bishops on both sides of Mexico border criticize troop deployment

By David Agren
MEXICO CITY (CNS) – The Mexican bishops’ conference criticized U.S. President Donald Trump’s plan to deploy National Guard troops to the U.S.-Mexico border and issued a strong defense of migrants, saying the Catholic Church could not stand by “in the face of suffering by our brother migrants as they seek better conditions by crossing the border to work and contribute to the common good.”
The April 7 letter, addressed to people in Mexico and the United States and the presidents of both countries, echoed sentiments of U.S. border bishops by saying the frontier between the two countries “is not a war zone,” but rather an area “called to be an example of social connection and joint responsibility.”
“The only future possible for our region is the future built with bridges of trust and shared development, not with walls of indignity and violence,” said the statement signed by the bishops of 16 northern Mexican dioceses and the conference’s six-member presidential council.
“There is only a future in the promotion and defense of the equal dignity and the equal liberty between human beings,” the statement said. “Even more, Pope Francis has told us unambiguously: ‘A person who only thinks of building walls, wherever it may be, and not building bridges, is not Christian. This is not the Gospel.'”
The Mexican bishops’ statement: “For the Dignity of Migrants,” followed Trump’s April 4 announcement to deploy troops to the border to thwart the entry of unauthorized migrants.
It also followed series of tweets from Trump criticizing Mexico for not stopping a caravan of Central American migrants from moving northward toward the U.S.-Mexico border.
The caravan stalled in southern Oaxaca state, some 260 miles from the Guatemala border, and its organizers and Mexican immigration officials have provided the participants – who included many women and children – with documents allowing them 20 days to leave the country or 30 days to regularize their immigration status.
Many of the more than 1,000 migrants participating in the annual Stations of the Cross Caravan, which travels through Mexico every Easter, spoke of fleeing gang violence in El Salvador and Honduras. Organizers say many more Hondurans that usual participated this year due to political repression in the country after a contentious election last November, which was marred by accusations of fraud and a violent crackdown on the opposition.
The number of Central Americans seeking asylum worldwide has surged by 990 percent between 2011 and 2017, according to the U.N. High Commissioner for Refugees.
The bishops letter called for defending the dignity of migrants, saying “Migrants aren’t criminals, rather they are vulnerable human beings that have the authentic right to personal and community development.”
Trump’s tweets caused consternation in Mexico and promoted rare unity between the Mexican president and his fiercest critics.
“President Trump: If you wish to reach agreements with Mexico, we stand ready,” Pena Nieto said April 5 in a national address. “If your recent statements are the result of frustration due to domestic policy issues, to your laws or to your Congress, it is to them that you should turn to, not to Mexicans.”

King anniversary recalls bishop’s desegregation efforts in Mississippi

(Editor’s note: A story about this research project appeared in the March 23 edition of Mississippi Catholic.)
By Tim Muldoon
CHICAGO (CNS) – When Pope Francis addressed the U.S. Congress Sept. 24, 2015, he pointed to the witness of the Rev. Martin Luther King Jr., suggesting that a great nation “fosters a culture which enables people to ‘dream’ of full rights for all their brothers and sisters.”
As we remember the 50th anniversary of his assassination, it is important to recall the hard work of social change that helped bend our nation in the direction of greater justice. The integration of Catholic parishes and schools in Mississippi provides an important window into the moral struggles that existed inside the church’s own institutions, and offers us lessons for today.

JACKSON –The August 6, 1964 letter issued by Bishop Gerow to be read at all parishes announcing that Catholic schools would accept all children, regardless of race, resides in the Diocese of Jackson archives. (Photo by Tereza Ma)

In the decade between 1955 and 1965, Mississippi was a hotbed of racial unrest, and Catholic schools and parishes were not immune. It was a period sandwiched between two racially motivated murders that drew national attention: the murder of the 14-year-old boy Emmett Till in 1955 and the Freedom Summer (or “Mississippi burning”) murders of three young civil rights activists in 1964. In Catholic parishes, groups of whites threatened blacks attending Mass at St. Joseph in Port Gibson; Sacred Heart in Hattiesburg; St. Joseph in Greenville; and many others.
Bishop Richard Oliver Gerow, head of what is now the Jackson Diocese, had been nurturing hopes for desegregation of his parishes and schools for years, keeping meticulous files of racial incidents. A realist, he understood that episcopal fiat could not undo generations of racial prejudice, and so worked slowly to develop collaborators.
One example in 1954 was in Waveland, where a parishioner threatened black priests sent by Father Robert E. Pung, a priest of the Society of the Divine Word, who was the rector of St. Augustine Seminary, the first black seminary in the United States. Father Pung composed a strongly worded letter to the man:
“And what did the priest come to your parish to do: just one thing – to celebrate Mass and bring Christ down upon your parish altar and to feed the flock of Christ with his sacred body. And that the majority of the parishioners looked upon the priest celebrating holy Mass as a priest of God and not whether he was colored or white is evident from the fact that last Sunday over three Communion rails of people received holy Communion from his anointed hands.”
He assured the man that these same priests would be praying for him.

Bishop Richard O. Gerow, pictured in an undated photo, headed what is today the Diocese of Jackson, Miss., from 1924 to 1967. He was a strong advocate of desegregation for Catholic parishes and schools in his diocese but in such racially charged times he promoted incremental change, to protect black priests and parishioners from retaliation. (CNS photo/courtesy Diocese of Jackson Archives via Catholic Extension) See RACIAL-DESEGREGATION-MISSISSIPPI April 6, 2018.

Bishop Gerow kept an extensive file including this and many other racial incidents. In an entry from November 1957, he shares the advice he gave to a group of Catholic men who were distressed at the ill treatment of black parishioners. He wrote:
“We are facing a situation in which we as a small minority are up against a frantic and unreasonable attitude of a greater majority of the community. If we attempt to force matters, we are liable to do injury not only to ourselves but also to those whom we would wish to do help, namely, the Negroes. Imprudent action on our part might cause them very serious even physical harm.”
His position on desegregation was a delicate one, which attempted to balance a complex array of factors and forces:
• First, there were the pastoral needs of black Catholics in the region, some of whom had to travel to celebrate the sacraments and who sometimes faced verbal or physical threats.
• Second, there were the established parishes comprised mostly of whites, themselves a minority in a region that was dominated by Protestants.
• Third, there were men in both state and local government, not to mention law enforcement, who were sometimes hostile even to white Catholics, and so the presence of blacks in Catholic congregations was a further potential danger.
• Fourth, there were a growing number of organizations supporting the cause of integration: organizations such as the NAACP and the Southern Christian Leadership Conference, as well as Catholic organizations, like the National Catholic Welfare Conference and the National Catholic Conference for Interracial Justice, or NCCIJ.
In 1963, Henry Cabirac Jr. of the NCCIJ began to force the hand of Bishop Gerow, when Cabirac called for integration of schools at meetings in Mississippi City. Responding to Cabirac’s advocacy that black families apply for admission to white Catholic schools, Bishop Gerow wrote in his diary of July 1 the following:
“My point is this: School integration is going to come in the course of time, but at present we are not ready for it. I feel that the first step is to create a better relationship between the two races.”
He wrote guidelines for sermons to be preached throughout the diocese on the moral demand of integration, but remained convinced that school integration would be dangerous for black parishioners. Nevertheless, only two days after this entry, on July 3, the bishop wrote that he had received letters from two black families requesting admission of their children to schools “which we have considered white.” He laments being in an embarrassing position, feeling that “a bit more preparation of our whites is prudent.”
No doubt the bishop was sensing great tension in the air. Only two weeks earlier, the field secretary for the NAACP, Medgar Evers, had been assassinated, and once again the nation’s attention was on Mississippi. The immediate aftermath of the assassination saw Gerow in a political role to which he was naturally averse.
He had been active in drawing together white ministers in the various churches in Jackson for some time, and in fact had arranged for a meeting that included black ministers only five weeks earlier. The groups had hoped that their combined voices might thaw the icy relationship between blacks and the Jackson Chamber of Commerce. But after the assassination, the bishop felt compelled to make a public statement which he shared with the press.
The opportunity to act decisively happened one year later, July 2, 1964, when President Lyndon B. Johnson signed into law the Civil Rights Act. Bishop Gerow issued a statement to the press the next day.
“Each of us, bearing in mind Christ’s law of love, can establish his own personal motive of reaction to the bill and thus turn this time into an occasion of spiritual growth. The prophets of strife and distress need not be right.”
On Aug. 6, the bishop published a letter to be read in all churches the subsequent Sunday (Aug. 9), indicating that “qualified Catholic children” would be admitted to the first grade without respect to race. He called on all Catholics to “a true Christian spirit by their acceptance of and cooperation in the implementation of this policy.” In a letter to his chancellor, Bishop Gerow describes this move as “more in accord with Christian principle than of segregation.” The following year, he desegregated all the grades in Catholic schools.
In recent months, we also have seen tragic examples of racially motivated hate crimes. Later this year, the U.S. bishops plan to release their first pastoral letter on racism in nearly 40 years. Mindful of the gifts that people of all races bring to the community of faith, and of the need to work towards a just social order, the president of the U.S. Conference of Catholic Bishops, Cardinal Daniel N. DiNardo of Galveston-Houston, said at the launching of the racism task force last August, “The vile chants of violence against African-Americans and other people of color, the Jewish people, immigrants, and others offend our faith, but unite our resolve. Let us not allow the forces of hate to deny the intrinsic dignity of every human person.”
For ore than a hundred years, Catholic Extension has been serving dioceses with large populations of the poor, the marginalized and people of color, and have sent millions of dollars to ensure that they have infrastructure and well-trained church leaders that will form them for positive social change. Our dream is that these leaders will, in the words of Pope Francis, “awaken what is deepest and truest” in the life of the people, and ultimately be the catalyst of transformation in their communities.
During this 50th anniversary of Rev. King’s assassination, we are mindful of all those Christians who have gone before us in the struggle for a more peaceful and just society, so that we may be inspired by their example to confront and struggle with the pressing questions of our day. Bishop Gerow’s extensive efforts to chronicle the important period of his episcopacy remind us that we, too, live in the midst of a history that others will remember and judge in the light of God’s call to live justly.

(Tim Muldoon is director of mission education for Catholic Extension. Contributing to this article was Mary Woodward, chancellor of the Jackson Diocese, who assisted with the Bishop Gerow archive.)