Esas palabras iniciales del Credo Niceno-Constantinopolitano tienen unos 1.700 años. Si bien no puedo saber exactamente qué querían decir nuestros antepasados en la fe con “todo lo visible y lo invisible”, probablemente se refiere tanto a lo material (aquellas cosas accesibles a los sentidos) como a lo espiritual (seres angelicales que carecen de cuerpo y de aprehensión directa, pero son conocidos por medio de la fe).

Lo cierto es que nuestra era conoce la existencia de cosas invisibles que nuestros antepasados no podrían haber imaginado con claridad. La gama de elementos químicos; las estructuras moleculares, atómicas y subatómicas de la materia; agujeros negros y galaxias insondablemente distantes; la base celular de los cuerpos vivos, las bacterias y los virus, estos se encuentran entre los seres “invisibles” también creados por el mismo Dios. Y constantemente descubrimos más.

Estas cosas invisibles están en mi mente últimamente mientras leo el bestseller de 2016 de Siddhartha Mukherjee, “El gen: una historia íntima”. Lo estoy releyendo, de hecho, y aún estoy intergalácticamente lejos de comprender toda la ciencia. Es una revisión profundamente interesante de lo que sabemos sobre genética y cómo llegamos hasta aquí; y, sobre todo, lo poco que sabemos realmente.

Cada célula de tu cuerpo tiene el mismo código de ADN único e irrepetible que define nuestra humanidad común y, sin embargo, hace que cada ser humano sea completamente único. En su invisibilidad microscópica estrechamente enrollada se encuentran sólo cuatro compuestos químicos fundamentales dispuestos en 3.200 millones de “letras”. Codifican 20.687 genes en el cuerpo humano, lo que supone 12.000 genes menos que el maíz y 25.000 menos que el arroz o el trigo. Es una lección de humildad pensar que tu plato de cereal es genéticamente más complejo que tú. Sin embargo, la potencia de ese número relativamente pequeño de genes controla todas las funciones orgánicas de su cuerpo. Te vincula a través
de toda la historia humana y da forma al futuro biológico de toda la progenie humana por venir.

Se copia incesantemente a sí mismo en tus células, reparando fallas en esa copia, activando solo las proteínas exactamente necesarias que controlan lo que sucede en tu cuerpo y diferenciando células, tejidos y órganos que comparten el mismo “alfabeto” pero escriben historias celulares muy diferentes. Mukherjee no incluye perspectivas religiosas en su libro, pero afirma categóricamente que el embrión ya contiene todo el modelo genético del ser humano.

El noventa y ocho por ciento del ADN sigue siendo un misterio. Mukherjee afirma: “Si el genoma [humano] fuera una línea que se extendiera a través del Océano Atlántico entre América del Norte y Europa, los genes serían ocasionales motas de tierra esparcidas a lo largo de largas y oscuras extensiones de agua. Colocadas una al lado de la otra, estas motas no tendrían más longitud que… una línea de tren que atraviesa la ciudad de Tokio” (p. 324).

Todo esto da un contexto más profundo al asombro consagrado en el Salmo 139:13-14: “Tú formaste mis entrañas; me tejiste en el vientre de mi madre. Te alabo, tan maravillosamente me hiciste; ¡Maravillosas son tus obras!”

Por más sorprendente que sea reflexionar sobre la genética humana, hay más en nosotros. Somos una materia incomprensiblemente compleja, sí; pero nuestra grandeza humana no reside en los genes. Surge de haber sido dado por Dios un alma inmortal unida al cuerpo. La ciencia puede estudiar los efectos de esta alma, pero nunca podrá observarla directamente. Es una “cosa invisible” no porque sea demasiado pequeña o demasiado distante, sino porque trasciende la materia como espíritu eterno.

Por qué estos temas técnicos para enero? Cada año recordamos el aniversario de Roe v. Wade que legalizó el aborto. Si bien esa decisión fue revocada y la legalidad del aborto fue devuelta a la legislación estatal, la trágica pérdida de vidas no nacidas continúa y la erosión del respeto por la vida humana en todo su espectro de edades y condiciones se expande.

“El gen” también relata la historia de la eugenesia, intentos de perfeccionar la raza humana eliminando a los “indeseables”, originalmente mediante la esterilización y, en última instancia, mediante el exterminio masivo. Esto, advierte Mukherjee, es lo que puede hacer el conocimiento desacoplado de la sabiduría, la reverencia y la humildad.

Comparemos tales tragedias eugenésicas con la visión del profeta Jeremías para la redención del pueblo de Dios. Esta promesa preveía reunir una comunidad restaurada, con los ciegos y los cojos entre ellos (Jeremías 31:7-9).

En fe, esperamos el día interminable en el que no habrá más hambre ni sed, debilidad ni discapacidad, enfermedad ni muerte. Pero mientras estamos en camino hacia esa vida prometida, los ciegos y los cojos deben estar entre nosotros: cada vida en su magnificencia y su fragilidad será valorada, protegida y amada. Fue un desafío entonces; es un desafío ahora, pero un desafío que exige de nosotros lo mejor que podemos ser.

Aunque la vida de un niño en el útero es una “cosa invisible” al ojo humano, esa vida es cocreada con Dios, en cuerpo y alma. Así es como empezamos cada uno de nosotros. Con cada persona totalmente única que vemos… y aquellos que no vemos… con razón decimos con asombro: “Te alabo, tan maravillosamente me hiciste; ¡Maravillosas son tus obras, oh Señor!”

—

Fotografía destacada cortesía de OSV News.

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The Catholic Church is called to be an instrument of communion with God and unity among all people, but it requires grace and “learning to ‘bear with’ reality, gently, generously, lovingly and courageously for the peace and salvation of the whole world,” a theologian told the assembly of the Synod of Bishops.

“Communion is the beauty of diversity in unity. In a modern world that tends toward both homogenizing and fracturing, communion is a language of beauty, a harmony of unity and plurality,” said Anna Rowlands, a professor of Catholic social thought and practice at Durham University in England.

As synod participants began work on the second section or module of the assembly’s working document Oct. 9, their discussions about promoting communion with God and with others were preceded by reflections offered by Rowlands and by Dominican Father Timothy Radcliffe, a theologian and former master of the Dominican order.

While still seated at round tables according to language, many of the 364 synod members were at different tables than the week before. The new groupings were organized by the themes members indicated they wanted to work on; the topics including promoting unity through works of charity and justice; ecumenism; being more welcoming to people who feel excluded from the church, like members of the LGBTQ community; and valuing the cultural, linguistic and racial diversity of the church.

Pope Francis had been expected to attend the morning session, but “unforeseen commitments” arose, said Matteo Bruni, director of the Vatican press office. While not saying what those commitments were, Bruni said Pope Francis was not one of the four synod members who were absent that day because they were diagnosed with COVID.

Cardinal Jean-Claude Hollerich, relator general of the synod, introduced the module by telling participants that a key question from the synod’s preparatory process — which included listening sessions on the parish, diocesan, national and continental levels — was, “How can we be more fully a sign and instrument of union with God and of the unity of all humanity?”

God, who is Father, Son and Holy Spirit, is “the basis of all communions,” he said, and “this God, who is love, loves the whole of creation, every single creature and every human being in a special way.”

“All are invited to be part of the church,” the cardinal said. “In deep communion with his father through the Holy Spirit, Jesus extended this communion to all the sinners. Are we ready to do the same? Are we ready to do this with groups which might irritate us because their way of being might seem to threaten our identity?”

Father Radcliffe reminded participants that the issue of “formation,” which is broader than training or education, came up repeatedly in the synod’s first week discussions of how to promote a synodal church, one where people walk together, listen to each other and all take responsibility for mission.

“A synodal church will be one in which we are formed for unpossessive love: a love that neither flees the other person nor takes possession of them; a love that is neither abusive nor cold,” he said.

But too often, Father Radcliffe said, “what isolates us all is being trapped in small desires, little satisfactions, such as beating our opponents or having status, grand titles.”

“So many people feel excluded or marginalized in our church because we have slapped abstract labels on them: divorced and remarried, gay people, polygamous people, refugees, Africans, Jesuits,” the Dominican said to laughter. “A friend said to me the other day: ‘I hate labels. I hate people being put in boxes. I cannot abide these conservatives.'”

Rowlands told the synod members and participants that it is in the Eucharist that the different dimensions of communion meet because “this is the place where the communion of the faithful is made manifest (and) where we receive the gifts of God for God’s people. The sacramental order teaches us, by feeding us, communion.”

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Pope Francis opened the work of the assembly of the Synod of Bishops asking members to meditate on ancient theological texts about the Holy Spirit, have the courage to be honest about their disagreements and focus much more on listening than on sharing their opinions.

The synodal process “is not easy, but it’s beautiful, very beautiful,” Pope Francis told some 364 other synod members and 85 non-voting experts, ecumenical delegates and facilitators the afternoon of Oct. 4 as the synod work began in the Vatican audience hall.

“A certain asceticism” is needed for the synod, the pope said. He asked forgiveness from journalists trying to cover the monthlong meeting but insisted “a certain fasting from public words” would be needed to ensure the proper spiritual atmosphere for the synod members.

And, in fact, the synod rules distributed that evening said, “In order to guarantee the freedom of expression of each and all regarding their thoughts and to ensure the serenity of the discernment in common, which is the main task entrusted to the assembly, each of the participants is bound to confidentiality and discretion regarding both their own interventions and the interventions of other participants.”

Pope Francis also repeated what he has said many times: “the synod is not a parliament” where the ideas of opposing parties will be debated and voted up or down along party lines. Neither, he said, is it “a meeting of friends” getting together to exchange opinions and try to solve problems they see around them.

“The synod is a journey that the Holy Spirit makes,” he said, so constant prayer and listening are necessary to follow the path the Spirit indicates.

“The Holy Spirit triggers a deep and varied dynamism in the Christian community, the confusion of Pentecost,” when people from every nation heard the disciples speaking in their own languages, the pope said. From the experience, the Spirit creates not uniformity, but harmony.

Differences of opinion will surface, he said. “If you don’t agree with what that bishop or that nun or that lay person says, say it to their face. That’s what the synod is for. To tell the truth, not the chatter under the table.”

Pope Francis also acknowledged how people outside the synod members are offering “hypotheses about this synod — ‘But what will they do there?’ ‘The priesthood for women?’ — these are the things that are being said outside.”

But what is happening, he said, is that the universal church has gathered in Rome to pause and to listen.

“The church has stopped, as the apostles stopped after Good Friday, on that Holy Saturday,” closed in the Upper Room, he said. “But they were afraid; we are not. … It is a pause for the whole church to listen.”

Cardinal Mario Grech, secretary-general of the synod, told the members, “Today the church is at a crossroads, and the urgent challenge, strictly speaking, is not of a theological or ecclesiological nature, but how at this moment in history the church can become a sign and instrument of God’s love for every man and woman.”

“God’s love is the medicine that can heal today’s wounded humanity, and as the church our mission is to be a sign of this love,” he said.

In discerning the best ways to do that, Cardinal Grech said, participants should remember the assembly is not “an isolated act,” but part of a process that began two years ago with local, diocesan, national and continental listening sessions.

The presence of members who are not bishops — some 70 priests, religious, lay men and women — is not meant to represent “the totality of the People of God,” he said, but to “remind us with their presence” of the whole synod process and its invitation for all Catholics to participate, sharing their experiences of things that help or hinder their sense of communion, participation and mission.

Cardinal Jean-Claude Hollerich, relator general of the synod, noted how the members were gathered at round tables in the Vatican audience hall rather than in the rows of the synod hall to promote conversation but also to remind them of similar experiences they had at listening sessions in their parishes and dioceses.

“Bishops who were not very active in the process but have been elected by their (bishops’) conferences,” he said, “may face challenges at the beginning. On the other hand, there are the members who are not bishops. Many among them were particularly involved in the continental stage of this synod and are called to testify their experience.”

In the synod discussions, he urged members to remember that each person, with his or her differences, is a Christian trying to follow the Lord.

“The church is the people of God, walking through history, with Christ in her midst,” Cardinal Hollerich said. “It is only normal that there is a group walking at his right, another at his left, while some run ahead and others lag behind.”

From any of those positions, he said, when a person looks at the Lord, “they cannot help but see the group that is doing the opposite: those walking on the right will see those walking on the left, those running ahead will see those lagging behind.”

“In other words, the so-called progressives cannot look at Christ without seeing the so-called conservatives with him and vice-versa,” he said. “Nevertheless, the important thing is not the group to which we seem to belong, but walking with Christ within his church.”

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Story by Dianne Towalski

Starting in November, three to four ACCs will be invited to attend a day-long Area Catholic Community pastoral visit with Bishop Neary at St. Mary’s Cathedral in St. Cloud.

The goals for this initiative are to build bridges across the parishes in our ACCs, to develop them as learning communities and to offer radical hospitality to nurture relationships between Bishop Neary and the ACC pastoral leadership, according to Brenda Kresky, director of pastoral planning for the Diocese of St. Cloud.

The pastor or pastors of each community will be asked to bring eight to 10 people, with at least one representative from each parish in the ACC. 

The visits will begin at 9:30 a.m. with social time followed by a talk from Bishop Neary and a short video about the Bridge-Builders for a Thriving Mission Initiative, which is funding the visits through a grant. 

The group will celebrate Mass together before a catered lunch and finish out the day with 15-minute presentations from each ACC. 

The Bridge-Builders for a Thriving Mission Initiative, directed by Barbara Sutton, former director of field education and ministerial formation at Saint John’s School of Theology and Seminary in Collegeville, in collaboration with the diocesan offices, is funding the visits because it fits the organization’s mission. One of the goals of the BBTM initiative is to develop ACCs.

Sutton’s idea for these pastoral visits is based on something similar that she was a part of in another diocese. She was looking for a way to engage every parish and ACC to get them talking and sharing what they’re up to, she said.

“These visits provide an opportunity for parishes within ACCs to grow together and also present themselves as a whole to Bishop Neary,” Sutton said. “And it provides a learning opportunity for three to four ACCs to learn from each other towards developing a thriving mission.”

A couple of years ago, the diocese created ACC Care Teams, comprised of one or more diocesan staff that act as funnels of information between the diocese and the ACCS. Care teams will play an important role in the pastoral visits, supporting pastors and ACC representatives in the parishes. 

“The care teams were created shortly after the ACCs were created,” Kresky said. “Members of the diocesan staff invest some of their time to be connected to our ACCs, attending meetings, reading the bulletin and praying for the priests and people in that particular ACC.”

To prepare for their presentations the ACCs will meet at least twice with their care teams. They will be asked to consider a number of questions when they prepare their presentations, including what has been the biggest struggle in bringing parishes together to form an Area Catholic Community, and what has gone well.

“They’ll describe their mission,” Sutton said. “And I think one of the big things we want to hear is how the ACC development is going, what’s worked and where they need help.”

The care team also will attend the pastoral visit to listen and provide feedback.

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Heard around the ACCs 

Diocesan staff are part of ACC Care Teams that regularly check in with ACCs to collect feedback and act as liaisons for information sharing. Here is a snapshot of some things overheard in meetings and encounters with ACC teams around the diocese. 

WHAT’S GOING WELL

• We have a combined directory
• Getting to know others (connecting with people we hadn’t seen for years)
• Agreeing on financial formula for combined salaries of ACC positions
• “People make the parish, it’s not the building.”
• Masses are full with people from other parishes
• Most ministries that can be shared are
  being shared
• Faith formation is done together
• KCs are one council and working together
• It has been fun to have more combined events
• “I feel like I belong to all three parishes.” 
• Included all-age faith formation events across ACC, moving to a common curricula
• ACC council is gathering regularly
• Sharing a deacon; seeing deacons working together
• Parishes are in a good place financially, and with attendance 
• Feeling that people are listened to
• Catholic school is thriving
• Everyone has a voice and feels part of the family
• Strides in planning and working together

CHALLENGES/OPPORTUNITIES FOR GROWTH

• Parishes feel a loss of identity
• Sacramental availability is low 
• “We feel disconnected with pastor and/or parish.”
• Understanding how to better share different activities that happen in other parishes
• Geographical challenges 
• “People are hesitant to sign up for liturgical ministries if they don’t know which church they’ll be at.”
• All parishes having the same religious ed. program
• It’s harder to get attendance at events other than those in people’s home parishes.
• Weaker sense of community: people don’t attend Mass if not at “their” church
• Was virtual Mass “too comfortable” so people are not returning to church?
• Some parishes have lost musicians during/since pandemic
• People help and donate but have said they don’t want to be members
• Difficult to please everyone regarding Mass times
• Outreach — how do we welcome people?
• “Let’s be intentional about hospitality.”
• More participation of laypeople
• Getting younger families to attend
• More people involved in Mass ministries, especially youth
• Promoting vocations
• Trying to be less parochial
• Rotating Mass makes it hard for some to be involved
• Encouraging non-attenders

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Story by Dianne Towalski

When the planning office for the Diocese of St. Cloud took a deeper look into restructuring its parishes in 2019 to best meet the current needs of the people, the concept for building Area Catholic Communities was developed and implemented. The model strives for two or more parishes to work together to serve the people of Christ in their geographical area by pooling resources — from human to natural to capital. 

“The overall mission of the Catholic Church is evangelization, to share the Good News of Jesus Christ,” said Brenda Kresky, director of pastoral planning for the Diocese of St. Cloud. “Each parish accomplishes this mission differently. By sharing our resources, talents and stories with neighboring parishes we can strengthen each other’s faith and enliven the ministries in all parishes.”

The Diocese of St. Cloud has 29 ACCs across its 16-county expanse and each one has a unique identity, which continues to evolve over time, and is not without its unique challenges.

“Intentional collaboration is not easy and especially when not everyone is on board,” Kresky said. “Small successes lead to future changes and new ideas.” 

The Harvest of Hope ACC and Mary, Mother of the Church ACC are two that have been working hard to implement the plan. Both have enjoyed success on several levels.

HARVEST OF HOPE ACC

“I think the miracle here is that we are keeping Church happening,” said Benedictine Father Edward Vebelun, pastor of Harvest of Hope ACC, which includes the parishes in Albany, Avon, St. Anthony and St. Martin. “If we’re a diocese in a rural area, we have to find a way that supports rural life. It’s all about small communities and family here. I think, in the big picture, that’s what we’re doing.”

Father Vebelun said the people of the Harvest of Hope parishes were receptive to the idea of groups of parishes working together because they believed it could help ensure their parishes remained open and vibrant. But it also presented some significant challenges. 

“Getting parishioners to think outside of, ‘This is how we keep our parish open,’ and to realize that this is an exciting way to work together and do greater things, has been the real challenge,” Father Vebelun said.

“To get the staffing that’s made it sustainable has also been a challenge,” he added. “And we’ve had some key people leave. I think part of that was the stress of it.”

Harvest of Hope is served by a pastor, a parochial vicar and a sacramental minister, and substitute priests from Saint John’s Abbey, all of whom are Benedictine priests, Father Vebelun said. The ACC also currently has two permanent deacons and one transitional deacon. 

Key lay leaders include an ACC pastoral associate, liturgy director and a business manager to offer professional assistance and consultation. Each parish continues to operate with a certain level of autonomy and has their own paid or volunteer administrative assistant, faith formation coordinator and music/liturgy director. 

In addition to the parishes, the ACC includes Holy Family School in Albany, which is independently staffed with a principal, teachers and support staff. Mother of Mercy, a senior care campus within the ACC, benefits from a spiritual life team that includes a deacon coordinator and the three priests offering sacramental and pastoral ministry.

One of the first things the ACC did to build excitement and unity was to have contests to name the ACC and design a logo. Everyone was asked to vote during Mass at all the parishes.

“Everybody got buy-in and we had nearly a hundred entries for names,” Father Vebelun said. 

Since then, the four parishes have collaborated on a number of events and programs, like organizing an ACC picnic, helping each other with parish festivals, and sponsoring an ACC-wide Corpus Christi procession and living rosary that travels from parish to parish. 

Father Vebelun said he thinks one of the advantages that Harvest of Hope has is that all four of the parishes are in the Albany Area School District, so the families already know each other.

“If you look up Albany Area School District on the Internet, you’ll see they claim the towns of Albany, Avon, St. Anthony, St. Martin and Farming. And that’s what we are,” he said. “That has really helped us here because people [already] had some basic relationships.”

And those connections have been key to the success of the community.

“My big emphasis is that this is about building relationships,” Father Vebelun said. “Don’t just think of structures first; think about how we build relationships first. And we have done that well.

“We’ve reached stability,” he added. “Now it’s about how we evangelize.”

MARY, MOTHER OF THE CHURCH ACC

Mary, Mother of the Church Area Catholic Community is the largest ACC in the diocese with eight parishes in Wadena, Verndale, Staples, Motley, Menahga, Bluffton, Bluegrass and Bertha. Bringing them together has taken a lot of hard work, according to Father Aaron Kuhn, pastor of the ACC. 

“I’m very proud of all of our staff and our parishioners and the work that they’ve done helping to accomplish what we’re doing, because this isn’t one person’s vision, this is a shared trust in the implementation of change,” Father Kuhn said. 

The process hasn’t been without complications, but taking a synodal approach of listening and communicating has been a key part of the ACC’s success. When problems, or “growing pains,” as Father Kuhn calls them, came up, they scheduled town hall meetings or listening sessions. 

“We had to listen to what [our parishioners] were saying, but then we also had to explain what the process is, why we’re doing this,” Father Kuhn said. 

Twice a year, the ACC leadership holds a “State of the ACC” address that is open to everyone. It gives the senior staff and Father Kuhn the opportunity to update parishioners on what’s been accomplished, what the staff is currently working on and their vision for the next six months.

One of the original expectations of every Area Catholic Community was to determine the best approach for good stewardship of facilities, finances, staff and programs to meet the community’s pastoral and spiritual needs. 

With the eight parishes working out of five offices, consolidating the staff was a must, Father Kuhn said. 

“We chose to go down to two offices based on our needs,” he said. “Staffing was adjusted around that. And then with consolidation of job positions, we were able to hire more full-time positions as a result.”

Faith formation is united under five discipleship directors who work together as a team with a full-time discipleship director who guides them. All administrative positions across the two offices are under the guidance of one business administrator. One liturgy director works with all of the musicians across the eight parishes.

“Those three full-time positions have really helped to unite the parishes on an administrative level. So that’s a unique thing that we’ve chosen to do,” Father Kuhn said. “That’s been very helpful.”

Mary, Mother of the Church has an ACC pastoral council. Each of the parishes has a finance council as required by Church law. The former parish councils have become “parish life committees” that meet together quarterly to talk about initiatives that the ACC is working on.

“One of their tasks is that once a year, they have to either physically meet each parishioner or call every parishioner and be in contact with them,” Father Kuhn said.

“I think one blessing that we’ve seen is that we’ve gotten a lot accomplished. We are just buzzing with new activities all the time around here,” said Deacon Randy Altstadt, the ACC’s business administrator.

Father Kuhn said youth involvement is a great example of what’s working. Youth representatives from all eight parishes participate in youth events and trips including the Steubenville conference and National Catholic Youth Conference. Once or twice a month, parochial vicar Father Gabriel Walz holds an event called “Fires with Father” where youth are invited to gather around a campfire and ask him questions.

It might seem like a difficult challenge to bring youth together from across seven different school districts, but that’s not the case, Father Kuhn said.

“They go to each other’s games, they go to each other’s sporting events, and they just don’t see the parish boundaries as being something inhibitive for them,” he said. “They want to hang out, and they have friends that are across the ACC. So anywhere between 40 and sometimes it feels like 100 kids are coming together for various events. It’s really, really beautiful.”

One area of tension Father Kuhn noted is the generation gap between those who are invested in the physical maintenance of the parishes who want to preserve what was given to them by their parents and grandparents and the younger generation who does not seem to experience a need to maintain small parish identity. 

“They are significantly more interested in a Church that is universally available to them, to what their needs are, and so they don’t find a need to maintain structures or old habits,” he said.

That’s a tension that is proving hard to overcome.

“I kind of look at [the ACC] like a family,” Deacon Altstadt said. “Each parish is like a child, and you want to give them all the same amount of attention, or at least the attention they deserve or want, but I don’t think we can always do that as an ACC.”

Father Kuhn said that pastors need to know that their parishioners support them and when tough decisions come up, they should address them like a healthy family.

“If we’re a family who’s making tough decisions for the sake of the future,” Father Kuhn said, “then we can move through the pain, we can grieve together, we can pray together, we can maintain the focus on the mission that we share together.”

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