Today's Marists 2024 Volume 8, Issue 2

Today’s
2024 | Volume 8 | Issue 2
Marists
Society of Mary in the U.S.

Today’s
Marists
20243 | Volume 8 | Issue 2
Publisher
Editor
Editorial Assistants
Archivist
Editorial Board
Joseph Hindelang, SM, Provincial
Ted Keating, SM
Elizabeth Ann Flens Avila
Communications Coordinator
Philip Gage, SM
Randy Hoover, SM
Susan Plews, SSND
Susan Illis
Ted Keating, SM, Editor
Michael Coveny
Mike Kelly
Joseph Hindelang, SM
Randy Hoover, SM
Bishop Joel Konzen, SM
Bev McDonald
Ben McKenna, SM
Elizabeth Piper
Jack Ridout
Nik Rodewald
Bill Rowland, SM
Linda Sevcik, SM
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In this issue...
3 from the Provincial
by Joseph Hindelang, SM
4 Living a Marist Life of Reconciliation in a Chaotic
and Violent World
by Ted Keating, SM
Society of Mary of the USA
6 Reconciliation: A Path to Peace in Interreligious
Dialogue
by Hermes Sabud, SM
8 Forgiveness, Reconciliation, and Restoration:
Instruments of Divine Mercy
by Bill Rowland, SM
9 One Hundred Mass Intentions. Who is My Neighbor?
by Francois Chauvet
10 Building Bridges: The Power and Promise of
Interfaith Dialogue
by Brendan Murphy
12 Killers of the Flower Moon: An Invitation to Solidarity?
by Nik Rodewald
14 Broadening Our Marist Mission of Reconciliation
to Creation
by Samu Tukidia, SM
16 Merciful Tenderness in the Sacrament of
Reconciliation
by David Raymundo Sánchez Garduño, SM
17 Striving to Live the Marist Values as a Retreat
Center Director
by Linda Sevcik, SM
18 Reconciling the Sacrament of Reconciliation in a
Marist school
by Mike Kelly
20 Navigating Our Inner Narrative
A Journey Through Reconciliation
by Erin Shern Paul
22 Living Mary’s Way of Reconciliation
by Bev McDonald
23 What Would Mary Do?
by Jack Ridout
24 Marist Lives: Reverend Joseph Fleury, SM
by Susan J. Illis
25 News Briefs
25 Book Corner
26 Concluding Prayers of Fratelli Tutti Encyclical
27 Donor Thoughts: Why I Support the Marists
by Tammy and Brandon Mosley
2 Today’s Marists Magazine

from the Provincial
Rev. Joseph Hindelang, SM
Greetings to members of the Marist family, friends of the Marists
and all people of goodwill who are reading this.
One of my favorite passages from the Bible is an instruction given
by Moses to the people of Israel as they are about to enter the land
that we call the Holy Land.
I have set before you life and good, death and evil. If you
obey the commandments of the Lord, your God, which
I am giving you today, loving the Lord, your God, and
walking in his ways, and keeping his commandments,
you will live and grow numerous, and the Lord, your
God, will bless you. Choose life, then, that you and your
descendants may live, by loving the Lord, your God,
obeying his voice and holding fast to him. (Dt. 30:15-16,
19-20)
Jesus reveals to us a God of love. God created our universe and
created all people in God’s image because God loves us. As
children of God, we are called to honor the universe and respect
all people as evidence of our love for God. When Moses invites us
to choose life and good, it is a life of imitating the love of God that
we can choose. God wants the good, in fact the best, for all people.
Choosing life is for our benefit, as well as the benefit of all our
sisters and brothers in the universe.
Several of the articles in this issue of Today’s Marists are about
reconciliation in some form. Reconciliation can certainly mean
the Sacrament, where we acknowledge our need for God’s
forgiveness and mercy in our lives because of selfish choices that
we make. However, reconciliation can also involve recognizing
our call to be better stewards of creation. Sometimes we refer to
our vacations or trips as “getting back to nature.” Letting go of
many of our regular activities to live a simpler life at the beach
or out in the countryside for a few days can be a refreshing
experience.
Another important meaning of reconciliation is reflecting on
the aspects of life that we share with other people. There may be
opportunities to let go of things that divided or disrupted our
relationship with another person in our family or among our
friends. Reconciliation can also involve being more aware of the
things that unite us with others, no matter what religious, racial,
ethnic, sexual orientation or cultural differences may exist. If we
believe that we are children of a loving God, a truth that Jesus
reveals to us, it follows that all people are our brothers and sisters.
Father Jean-Claude Colin, the founder of the Society of Mary, calls
all Marists to follow the example of Mary and to be “instruments
of divine mercy.” From the little that we read of Mary in the
Scriptures we know that she was a woman of great faith and a
woman who looked beyond divisions and worked to unite and
include people.
Each year as the Church moves through the Easter season and
into the celebration of Pentecost, it is a good time for us to ask
the Holy Spirit to help open our hearts. It is not always easy to
overcome divisions in our relationships or to see that all people
of the world are beloved daughters and sons of our loving God.
However, that is our call as believers and disciples of Jesus, to
become people of reconciliation.
Enjoy this issue of Today’s Marists and the gifted authors who
have contributed to making this a publication worth reading.
Thank you to all involved in providing this issue and thank you to
all of you who are taking time to read it.
On behalf of the Society of Mary in the United States, I assure
you of our prayers for all those who join us in trying to be Mary’s
presence in our world. Mary never drew attention to herself but
always pointed to her Son, Jesus. Jesus is also the Son of God who
became human to show us God’s love in person, to save us and to
reconcile us to one another and to the Father!
“…reconciliation
can also involve
recognizing our call to
be better stewards of
creation.”
Cover Explanation
Mary Love Forever Being Born, Kelly Latimore, kellylatimoreicons.com
The theme of this issue of Today’s Marists is ‘Living a Marist Life of Reconciliation in a Chaotic and Violent World.’ This theme is evident through stories of
young Marists around the world who are actively engaging in ministries of Reconciliation. The image of the icon, Mary Love Forever Being Born, was chosen
represent how the power of love in the universe reveals to us that “Nothing is impossible with God.” (Lk. 1:37)
Volume 8 | Issue 2 3

Living a Marist Life of Reconciliation
in a Chaotic and Violent World
by Ted Keating, SM
The title for this article was the obvious
theme when we gathered to prepare
this issue of Today’s Marists. It was not
necessary to share every concern that
was on our minds and in our hearts
at the meeting since so much of it was
obvious: the meltdown in Israel after the
horrendous slaughter of so many Jewish
people in the massacre on October 7th ; the
on-going stories of the thousands of deaths
of the Palestinians and the destruction
of their homes and hospitals with lifethreatening
deficits in food, medical
care and the basic necessities of life;
the continuing tragedy in Ukraine; and
continuing starvation in East Africa from
the climate crisis. Locally in the United
States, the persisting epidemic of shootings
around the country only continues to build
understandable fears of walking the streets
and being in schools. These events and
growing concerns guided us to the theme
of this issue of Today’s Marists — ‘Living
a Marist Life of Reconciliation in a Chaotic
and Violent World.’ This theme was further
confirmed through stories of young
Marists around the world who are actively
engaging in ministries of Reconciliation
(as you will read in some of the articles in
this issue).
As Marists, we recognized the wisdom of
our Superior General’s recent declaration
that our Marist presence in these chaotic
times calls forth a deeper understanding
of our mission of reconciliation. It is not
a change in our mission, but a deeper
awareness of being “Instruments of Mercy”
as a way of living our mission faithfully.
In a real sense, the situation of our own
chaotic times is not new. We can go back
to St. Paul’s Letter to the Colossians
where he says, “For in Him all the fullness
was pleased to dwell, and through him
to reconcile all things for Him, making
peace by the blood of his cross [through
him], whether those on earth or those
in heaven.” (Col. 1:19-22) We find a basic
insight that the whole earth is in constant
need of Reconciliation, and “Christ among
us” is at the center of this reconciliation by
His own death and Resurrection. We are
reminded of “original sin” in all this but
encouraged by the grace of Christ among
us, reconciling all.
In the Letter to the Ephesians after decades
of conflicts between Jew and Gentile in the
early Church, St. Paul says of this “mystery
hidden since the foundations of the world”
in this late letter. He writes there:
“…you can understand my insight
into the mystery of Christ, which
was not made known to human
beings in other generations, as
it has now been revealed to his
holy apostles and prophets by the
Spirit that the Gentiles are coheirs,
members of the same body, and
copartners in the promise in Christ
Jesus through the gospel.” (Eph.
3:3-6)
Our world then and now is only made
up of Jew and Gentile, so this is the
reconciliation of all of humanity in this
plan of God from all eternity. In Chapter
4 of St. Paul’s Letter to the Ephesians, he
emphasizes the critical need for unity in
the Church and sets out the attitudes that
encourage it and/or undermine it. So,
after the reconciliation of all humanity
(Jew and Gentile), and the reconciliation
of all humanity with God, the Church
moved into its pilgrimage through history
with this ministry of reconciliation for all
humanity.
The Second Vatican Council (Vatican
II) laid the groundwork for an agenda of
reconciliation for all humanity through
several topics seeking to enrich its pastoral
implementation of the call from these two
letters of St. Paul on the reconciliation of
all humanity:
• Ecumenism: This decree on Christian
unity emphasized healing divisions
among Christians. It encouraged
dialogue and respect for the traditions
of other Christian denominations. This
marked a shift from previous stances
that viewed other Christian faiths as
unfaithful to the Christian tradition.
• Interfaith Dialogue: The council also
opened the door to dialogue with
followers of non-Christian religions.
This showed a recognition of the value of
other faith traditions and a willingness
to find common ground with them. St.
John Paul II would say later that the Holy
Spirit is alive in these religions.
• Human Dignity: The beautiful and
transforming document Gaudium et
Spes (“Joy and Hope”), promulgated
by Pope Paul VI in 1965, addressed the
Church’s relationship with the whole
modern world. It emphasized the
inherent dignity of all human beings,
regardless of religion, background,
status/class or nationality. This laid
the foundation for building bridges
and fostering understanding across
differences in the hope of building a
just and respectful world. A later Synod
went so far as to say that such work is
“constitutive of the proclamation of the
Gospel.” (Justice in the World, Synod of
Bishops, 1971)
• Universal Peace: The council addressed
the need for continuing peace between
nations and the importance of working
for peace, justice and human rights.
Pope Paul VI’s motto was “If you want
peace, work for justice,” referencing
the integration of justice and peace
in avoiding war. Just after Vatican
II and months after the 1962 Cuban
Missile Crisis, the beloved Pope John
the XXIII issued the transforming
encyclical Pacem in Terris (Peace on
Earth) in 1963. To the whole world, this
transforming document dramatically
shifted the Church’s pastoral mission
in ways that lay a foundation for a focus
on the reconciliation of relationships as
central to these issues.
This brings us finally to the role of Pope
Francis who has spent much of his papacy
bringing Vatican II more clearly to the
center of the Church. In 2020 he issued
his third encyclical Fratelli Tutti (On
Fraternity and Social Friendship). Pope
Francis’ second encyclical, Laudato
Si’ (Praise be to you – On Care for Our
Common Home), published in 2015,
pleaded for a world effort to take action
concerning the critical dangers to human
survival from the climate crisis. Another
significant writing by Pope Francis
4 Today’s Marists Magazine

published in 2013 prior to these two
encyclicals, Evangelii Gaudium (The Joy
of the Gospel) set out a vision for renewing
the Church and its mission in the spirit
of Vatican II. He sees Fratelli Tutti as the
foundation for building the relational base
for these efforts but more importantly, for
bringing about a global fraternity among
nations, peoples and religions. In these
writings by Pope Francis, we again hear
the call of the Letters to the Ephesians
and the Colossians where we began.
Pope Francis regards these three Papal
documents as a trilogy for the Church and
humanity in facing the challenges of our
times.
Fratelli Tutti is both a social encyclical
and a contemporary updated reading
of Catholic social teaching on current
global issues. This Encyclical explores the
development of a culture of peace and
dialogue for building a world order of
borderless love across the face of the earth
in the face of war, spread of nuclear arms
and a host of other concerns in our world.
Chapter 12 of Fratelli Tutti is dedicated
to reconciliation as the way through all of
this.
Pope Francis has a dream that he
expresses in Fratelli Tutti:
“Let us dream, then, as a single
human family, as fellow travelers
sharing the same flesh, as children
of the same earth, which is our
common home, each of us bringing
the richness of his or her beliefs
and convictions, each of us with
his or her own voice, brothers and
sisters all.”
Pope Francis is clearly a “dreamer” like
the two Joseph’s of the Scriptures. He may
be written off by many for this reason. But
Joseph in the Book of Genesis dreamed
himself into one of the most practical
roles of all, saving the chosen people
from starvation by his unimaginable rise
to the position of second to the Pharaoh
after cruel abandonment by his brothers.
The same holds true for St. Joseph. He
was a very practical man whose dreams
made him the protector of the Word of
God himself in his early life among us.
As the Angel assures Mary, the Mother
of Reconciliation, and our inspiration as
Marists, “Nothing is impossible with God.”
(Lk. 1:37)
Volume 8 | Issue 2 5

Reconciliation:
A Path to Peace in Interreligious Dialogue
by Hermes Sabud, SM, Program coordinator, Interreligious and Intercultural Dialogue (IRICD) Program of the Marist Asia Foundation, Ranong, Thailand
Interreligious dialogue is a collaborative
approach to life where people from diverse
religious faith traditions respectfully
establish connections and build friendships.
When people begin to establish friendships,
trust is gradually initiated and nurtured. As
relationships develop, we become aware of
the uniqueness of the other. There are times
when it is difficult to accept and appreciate
certain aspects of another person. However,
as soon as trust is established, there will be
times when things are shared openly and
honestly. In interreligious dialogue, genuine
peace is achieved through reconciliation.
The present situation of the world seems to
lack hopeful indicators for reconciliation and
achieving peace. However, for those who
are dedicated to promoting and building
reconciliation, peace, and harmony with
others, it is achievable. Perhaps for others
who have experienced the difficulties,
discrimination and humiliation inflicted
by others who have power, the conviction
mentioned above might be painful to hear.
Genuine reconciliation is the only way to
achieve peace for those who believe and
work in interreligious dialogue.
Since 2006, the Marists have been working
in Ranong, Thailand. Ranong is situated
on the western side of the Andaman Sea
and is bordered by Kawthaung, Myanmar’s
southernmost region. It is about a 30-45
minute boat ride between Ranong and
Kawthaung. Ranong’s fishing industry
relies heavily on the citizens of Myanmar
for its fishermen and fish factory workers.
The Ranong Province is believed to have
over 100,000 Myanmar workers, which
may exceed the local Thai population.
(bit.ly/3VvvtgQ).
The Marist community in Ranong is
composed of 4 Marist priests from New
Zealand and Mexico, and two from
the Philippines. Under the Marist Asia
Foundation, the mission in Thailand
is carried out through three programs:
Education, Health - HIV/AIDS and
Interreligious and Intercultural Dialogue
(IRICD). The education program is dedicated
to educating the children of migrant workers,
and the health program serves migrants
who are living with HIV/AIDS. The IRICD
program aims to foster good relationships
among people from diverse cultures and
religions. But how can good relationships
be promoted in the midst of the violence
in the different corners of the globe? Is
reconciliation still within the realm of
possibility? In the realm of interreligious
dialogue, staying true to our identity is a
significant challenge.
One day a youth from Myanmar who has
been working in Ranong asked me, “Fr.
Hermes, is there a possibility of attaining
peace in Myanmar?” It is widely known
that a military takeover occurred on
February 1, 2021. People are suffering due
to the continuous deprivation caused by
the political and economic situation in
Myanmar. The deterioration of peace and
order has caused many people to leave the
country. Violence and the loss of lives in
Myanmar have already escalated due to
the socio-political and economic crisis. The
question asked by the youth was genuine
and aimed to find a glimpse of hope for
peace. Is there a possibility of peace? This
challenging question not only applies to the
situation in Myanmar, but also to Palestine,
Israel, Ukraine, Russia and several other
countries around the world.
In the Christian perspective, peace is
possible - in fact, it is already happening. To
achieve genuine peace, reconciliation must
occur. Reconciliation allows an individual
to look beyond oneself, see the bigger
picture and consider the experience of
others. Our Lord Jesus Christ demonstrates
to us in a vivid way what it means to
reconcile. He enters the realm of the other,
listens, respects, understands, accepts and
establishes trust and genuine relationships.
The parables of Jesus of the ‘Lost Son’ (Lk.
15:11 - 32) and the ‘Good Samaritan’ (Lk. 10:
29 -37) are vivid examples of reconciliation.
In the parable of the lost son, the father says,
“let us celebrate with a feast, because this
6 Today’s Marists Magazine

Top (L & R): World Interfaith Harmony Week 2024
Bottom: Interreligious Sharing of Faith Experience
during World Interfaith Harmony Week 2024
son of mine was dead, and has come to life
again; he was lost and has been found.” (Lk.
15:23b – 24c) Jesus in the parable of the good
Samaritan presents what it means to be a
good neighbor to another. At the end of this
parable, Jesus asked his listener who the
neighbor was to the victim of the robbers.
(Lk. 10:36b) The listener replied, “The one
who treated him with mercy.” Then, Jesus
said to the listener, “Go and do likewise” (Lk.
10:37). Both parables speak of bridging and
building relationships amid differences in
cultures and religious traditions.
To be a Christian is to follow the ways and
lifestyle of Jesus. In John 15:12 the Lord Jesus
says: “This is my commandment: love one
another as I love you.” For us Christians,
reconciliation is no longer an option, but
rather it is our identity as disciples of Christ.
To put it succinctly, the way Jesus loves us
is the benchmark for our love for others.
Jesus also, said, “Love your enemies and
pray for those who persecute you, that you
may be children of your heavenly Father, for
he makes his sun rise on the bad and the
good and causes rain to fall on the just and
the unjust.” (Mt. 5:44 – 45) If we are truly
faithful to who we are as followers of Christ,
reconciliation is the only option, and love
is the only way. Putting it into practice is
more difficult than simply expounding this
conviction verbally.
In the realm of interreligious dialogue
ministry, staying true to our identity is a
significant challenge. Almost all major
religions emphasize the importance of
promoting good relationships with others,
and the golden rule ‘Do to others as you
would have them do to you’ (Mt. 7:12)
embodies it clearly. Many other major
religions worldwide including Islam,
Buddhism, Judaism and Hinduism, share
this golden rule. However, dialogue with
others needs to go deeper into spirituality
before a genuine reconciliation occurs. The
Christian tradition holds that spirituality
is a way of life that is guided by and in
accordance with the spirit. It is a challenge to
reconcile in a human way, especially when
the other person has suffered a profound
wound and numerous lives have been lost.
For several years, I have been involved
with the IRICD ministry in the Philippines
(Mindanao) and most recently in Thailand.
It is difficult to talk about peace when people
are not reconciled.
It is crucial to comprehend that
reconciliation is not an automatic process
in interreligious dialogue. The Marist
IRICD program in Thailand is centered
on promoting and sustaining the gradual
development of mutual trust, understanding
and friendship. We hope that this process
will lead us to a deeper level of spirituality.
When dialogue is infused with spirituality,
it is possible to achieve reconciliation and
peace. The spirit freely reconciles and
enriches diversity, just like the wind blows
where it wills. (Jn. 3:8a)
Volume 8 | Issue 2 7

Forgiveness, Reconciliation, and Restoration:
Instruments of Divine Mercy
by Bill Rowland, SM, Rector, Marist School, Atlanta, Georgia
It seems the second most frequently asked
question of priests, with the first one being
how to pray, is how to forgive. Let us look
at that question and its relationship with
reconciliation and restoration. I will give
you this teaser and say that forgiveness is
different from reconciliation or restoration.
I borrowed heavily from Fr. Mike Schmitz,
a popular author, speaker, podcaster and
Director of Youth and Young Adult Ministries
in the Diocese of Duluth, MN, whose
podcast, Forgiveness Is Not the Same as
Reconciliation, is the basis for what follows.
To begin, forgiveness is not saying everything
is fine or saying not to worry about it or to
move on. When people ask how to forgive,
they are asking what to do with feeling hurt,
angry and resentful. Forgiveness is not
a magic wand that quiets those feelings,
which are like a violent storm that upsets our
emotional equilibrium, causes havoc to our
mental stability, impairs our physical wellbeing
and affects us spiritually. Imitating
Christ on the cross who said, “Father, forgive
them for they know not what they do,” (Lk.
23:34) seems beyond our capability and even
willingness to do. Now we have additional
feelings of guilt and inadequacy with which
to deal.
When we have hurt someone or have been
hurt ourselves, we protest the injustice of it
all. Something has been taken from us, such
as friendship, trust, reputation and overall
well-being. We want those back. Now, we
have entered into the realm of justice. The
virtue of justice requires that we get back
what has been taken from us or give what
someone is owed.
The first step to forgiveness is acknowledging
that the person who hurt us owes us
something. The second step will require
some time to identify how someone has
hurt us and how that person is indebted
to us. This will lead to the third step, the
decision to cancel the debt. We are telling
the person who offended us that we will not
make them pay us back. It is not the same
as saying it is okay when our feelings tell us
differently. It acknowledges that pain but
consciously cancels the debt someone owes
us. It means not waiting for the other person
to pay us back in full. That may not even be
possible. This does not happen overnight. It
is a process and we have to make that choice
repeatedly.
It also may mean letting go of the hurt
and even the person who has caused us
so much pain. It means letting go of this
person, friendship or the depth we once
shared because they cannot be trusted. That
brings us to what I said at the beginning,
forgiveness is not the same as reconciliation.
Reconciliation has to do with repairing the
relationship. It takes time to rebuild the trust
that has been broken. Fr. Schmitz makes the
following analogy. We may lend someone
our car to use, and they may get into an
accident. If this involves a son or daughter,
parents may release them from paying the
cost to repair the car, which they owe in
justice. They are canceling the debt, and that
is forgiveness.
That does not mean their son or daughter
can drive the car immediately. Parents may
place restrictions that have to be met, such as
when, with whom, where and how often the
car can be driven. Trust has to be restored
to repair the relationship. That is the work of
reconciliation, and that too, is a process.
That leads to the third step, restoration. Now
the relationship is back on track and maybe
even stronger than before the event that
caused the rupture.
The grace of forgiveness, reconciliation
and restoration played essential roles in
healing South Africa and Rwanda. Nelson
Mandela, South African anti-apartheid
activist and South Africa’s first president
from 1994 – 1999, initiated a national process
of forgiveness, restoration and reconciliation
toward his former captors as he tried to steer
his nation away from resorting to violence
and retribution.
Left to Tell, a book written by Immaculee
Iligagiza, describes the horrors of the
Rwandan Holocaust, including her family
being brutally murdered and costing the
lives of nearly a million Rwandans. Her trust
in God’s love for her enabled her to seek out
and forgive those responsible for killing her
family.
Marists are to be instruments of Divine
Mercy. Forgiveness, reconciliation and
restoration are acts of Divine Mercy that are
to be brought to bear in various settings and
relationships including families, friendships,
business, politics and international relations.
To be conduits of Divine Mercy, we must
acknowledge our need for and be recipients
of this grace.
We can experience this grace in the
Sacrament of Penance, also called the
Sacrament of Reconciliation. There, we are
forgiven immediately. We are reconciled
to God immediately. Our relationship
with God is restored immediately. So,
if you struggle with forgiving someone,
reconciling with someone and restoring a
broken relationship, frequent the Sacrament
of Reconciliation. Then return to your
family, work or school and carry-on being
instruments of Divine Mercy by being
instruments of forgiveness, reconciliation
and restoration.
8 Today’s Marists Magazine

One Hundred Mass Intentions.
Who is My Neighbor?
A Marist Priest Reflecting on Mission in Mexico
by Fr. Francois Chauvet, SM, Marist Community, Paris, France
I had just been appointed as vicar to the Marist parish in Mexico
City, Mexico where we felt we could do more. Luckily, a letter came
from Sister Diana (Misioneras Guadalupanas del Espíritu Santo),
inviting the Marists to lead the services during Holy Week among the
indigenous communities of Tepezintla and Tonalixco, where she had
been for several years. Sr. Diana and I met when she was a student
leading a youth group in Mexico City and discovered her vocation to
religious life.
A Marist deacon due to be ordained priest that year and I took the
long bus ride to Zacatlan and from there, two more hours to where Sr.
Diana was waiting. The next day we walked three hours to Tepezintla.
On the way we receive our first Nahuatl language lesson: “Kema -
yes, amo - no!”
That afternoon I celebrated Mass in Tepezintla and discovered a
world and an approach to God that were totally unbeknown to me.
Arriving at the sacristy, I saw a line of about twenty people waiting.
Apparently, word had spread that the padrecito (little father) had
arrived, and people had come to present their Mass intentions. Sr.
Diana instructed me to sit at the table and welcome each person.
They greeted me with a light bow and a gentle, imperceptible smile.
They looked tired as if they had walked quite far. The following day
I realized that most of the people do not live in the village, but in
houses scattered across the countryside, and walking is a way of life
here. They seem to have come straight from the fields, still carrying
tools. I noticed their used clothes, too long or too short, and sandals
that scarcely covered their bare feet, offering almost no defense
against the cold. Nothing like the jacket and boots that I brought! I
saw faces burned by the weather and calloused hands hard as metal.
I saw the fatigue, the weight of the day, the journey of the life they
have spent tilling the land or working in the city, and here they were,
to offer that life they carried on their backs like a cross, that life of
effort, work, of struggle, to “ask for their little Mass.”
An older lady approached and took from the folds of her clothes a
small plastic bag, from which she reverently removed a folded sheet
of paper that she handed to me. I read the large, scribbled words that
read something like:
“Santo Padrecito (literally, “holy little father”), very good afternoon,
I greet you with respect and I ask you to please celebrate the holy
Mass today for my animals, my chickens, my corn, the harvest,
for my husband who is in Mexico City, for my children who have
not returned, for the eternal rest of my mother Ofelia, for my sister
Anastasia, for Juan, for Isidoro (and twenty other names). I thank you
and God bless you.”
It was written in big round letters, like the ones we learned in grade
school. The lady smiled at me and walked away, and another person
approached. The short, solemn ceremony of handing over the sheet
of paper to me repeated twenty or thirty times.
“Each day we have to decide
whether to be Good Samaritans or
indifferent bystanders.” (Fratelli Tutti, 69)
Sr. Diana explained that I must take all the papers to Mass and put
them on the altar, where everyone can see them. During the prayers
of the faithful, I had to read all the names from those papers. Sr.
Diana said firmly, “it is not enough to mention some of them, you
must read ALL of them. They need to hear the names of their loved
ones at Mass.”
After Mass, to my surprise the people lined up to collect their papers.
To each one I asked; “what are the names of your difuntitos (your
departed loved ones)?” Sr. Diana also explained that I was to “give a
piece of good advice” and bless them. Each person handed me a fivepeso
coin (that is the equivalent of a day’s salary!), picked up one’s
paper, carefully refolded it, and put it back into his/her pocket with
infinite respect and care, as a treasure of great value. This begged the
question: Why do they keep that piece of paper so carefully? Why do
they always carry it with them? Why is it so important? It took a while
for me to understand: Many of our indigenous brothers and sisters,
do not know how to read or write. Women in general do not speak
Spanish. They are unable to read what exactly is on their paper.
I learned that one day prior to my coming to say Mass, some kind
person helped them. A teacher, someone “who knew how to read
and write,” a “person of reason,” wrote down their Mass intentions,
the names of the people they loved. So yes, the paper was a treasure
they carried close to their hearts. Someone GAVE them an infinitely
valuable treasure which bears their loved one’s names. On that
paper are their animals, their harvest, their pains, their absences, the
emptiness that centuries-old poverty and deprivation has etched into
the deepest part of their being ... and so many other things that they
could not write down.
No one knows when a padrecito will come again. No one knows
when Mass will be celebrated again - a Mass they may not
understand much about, but a Mass where someone who “knows”
talks about them to God, someone who puts their names on the
altar; their little animals, their harvest, their hope for a better future
that most likely may never come. However, this day they are happy
because “the little father said my little Mass.”
To me this ritual before Mass is already Mass. It is a Mass that
precedes the Mass. It is a prayer, an offering, the sacrifice of hours of
walking from a hamlet or village. It is the sacrifice offered for others,
for those no longer here, but who are not completely gone, those who
are no longer “out there” but are still alive “in here.”
It is also, and this is no small thing, the sacrifice of a whole day’s
salary. That money is not free, it did not fall from the sky. It is the
continued on page 11
Volume 8 | Issue 2 9

BUILDING BRIDGES:
The Power & Promise of
Interfaith Dialogue
by Brendan Murphy, Social Studies Teacher, Marist School, Atlanta, Georgia
Pope John Paul II’s historic trip to Israel in
March 2000 marked a significant milestone
in interfaith relations and global diplomacy.
This pilgrimage, spanning from March 21st
- 26th, was the first-ever visit by a reigning
pontiff to the Holy Land, carrying profound
symbolic and spiritual weight.
The journey was deeply rooted in Pope John
Paul II’s commitment to fostering dialogue
and reconciliation between Catholics and
Jews, as well as among various religious
communities. His itinerary included visits
to key religious sites sacred to Christianity,
Judaism and Islam, emphasizing the shared
heritage and interconnectedness of these
faith traditions.
One of the most poignant moments of the
trip was the Pope’s visit to the Western
Wall, the holiest site in Judaism, where he
prayed for forgiveness for historical wrongs
committed against Jews by Christians.
This act of contrition and reconciliation
resonated deeply with both Jewish and
Christian communities worldwide,
symbolizing a profound step towards healing
centuries-old wounds.
Additionally, Pope John Paul II’s visit to Yad
Vashem, Israel’s Holocaust memorial, further
underscored his commitment to combating
antisemitism and promoting tolerance and
understanding. His impassioned plea for
remembrance and vigilance against hatred
served as a powerful call to action in the face
of ongoing prejudice and discrimination.
The Pope’s pilgrimage also had significant
political implications, as he met with Israeli
leaders, including President Ezer Weizman
and Prime Minister Ehud Barak, as well as
Palestinian Authority President Yasser Arafat.
These diplomatic engagements underscored
the Vatican’s support for the Israeli-
Palestinian peace process and highlighted
the Pope’s role as a global statesman
advocating for peace and justice.
Overall, Pope John Paul II’s historic journey
to Israel transcended religious, political and
cultural boundaries, leaving an indelible
mark on the collective consciousness of
humanity. His message of reconciliation,
peace and solidarity serves as a beacon of
hope in today’s often tumultuous world.
In an increasingly interconnected world
where diversity is celebrated yet often
a source of tension, the importance of
dialogue between the Abrahamic faiths –
Judaism, Christianity and Islam – cannot
be overstated. While each tradition has its
distinct beliefs and practices, they share a
common heritage rooted in monotheism
and a reverence for Abraham as a patriarch.
Dialogue among these faith communities is
essential for fostering mutual understanding,
promoting peace and addressing common
challenges in today’s global society.
First and foremost, interfaith dialogue
helps to dispel misconceptions and
stereotypes that can lead to prejudice
and discrimination. In an era where
misinformation spreads rapidly through
various media channels, meaningful
conversations between adherents of different
faiths offer an opportunity to challenge
10 Today’s Marists Magazine

stereotypes and deepen mutual respect. By engaging in
open and respectful dialogue, individuals can learn about
the rich diversity within each tradition and recognize the
shared values that underpin their respective beliefs.
Moreover, interfaith dialogue serves as a catalyst for
building bridges of understanding and solidarity across
religious divides. In a world plagued by conflicts fueled
by religious extremism and sectarianism, fostering
dialogue and cooperation among Jews, Christians and
Muslims is crucial for promoting peace and reconciliation.
By acknowledging and embracing the commonalities
between our faiths, we can work together to address
pressing global issues, such as the contemporary surge
in antisemitism, poverty, inequality and environmental
degradation, from a shared ethical framework.
Additionally, interfaith dialogue offers an opportunity for
personal and spiritual growth, as individuals engage in
self-reflection and deepen their understanding of their
own faith in relation to others. By encountering different
perspectives and engaging in meaningful conversations
with people of diverse backgrounds, individuals can
broaden their horizons, cultivate empathy and develop
a more nuanced understanding of complex theological
and ethical questions. This process of introspection and
learning not only enriches one’s own spiritual journey but
also fosters a deeper sense of interconnectedness with the
broader human family.
Furthermore, interfaith dialogue plays a crucial role
in promoting social cohesion and fostering inclusive
communities. By coming together to address common
concerns and work towards shared goals, members of
different faith communities can build relationships based
on trust, cooperation and mutual respect. This sense of
solidarity serves as a powerful antidote to the forces of
division and polarization that threaten to tear societies
apart, offering a vision of unity in diversity that celebrates
the dignity and worth of every individual.
In the context of the Israeli-Palestinian conflict, interfaith
dialogue takes on added significance as a means of
promoting reconciliation and understanding between
two peoples who share a deeply contested land. By
bringing together Jewish, Christian and Muslim voices in
constructive dialogue, individuals can contribute to the
ongoing efforts to achieve a just and lasting peace based
on mutual recognition and respect for the rights and
aspirations of all parties involved.
In conclusion, Jewish, Christian and Muslim dialogue is of
paramount importance in today’s world, where the forces
of division and hatred threaten to tear communities apart.
By fostering mutual understanding, promoting peace and
reconciliation and building inclusive communities based
on shared values, interfaith dialogue offers a powerful
antidote to the prejudices and misconceptions that too
often fuel conflict and violence. As we strive to build a
more just and harmonious world, let us embrace the
transformative power of dialogue to bridge divides, heal
wounds and create a brighter future for all.
One Hundred, continued from page 9
Palm Sunday procession in the village of Tepezintla
pay for eight, nine, ten hours of work in the sunshine or in the rain in
a mountainous and ungrateful land, that does not provide enough to
survive from one year to the next. They give it gratefully because “I said
a little Mass!”
On the last day of the mission I was sick and could hardly stand. The
church was packed with dozens of people waiting in the sacristy.
Gathering the sheets of paper took almost an hour – there were more
than a hundred of them! Thea prayers of the faithful seemed to last
forever. I struggled to make it, but the people looked at me with big sad
eyes, begging with their eyes, attentive to hear their names, the name
that Totatzin (God) was hearing too! Why? Well, if He does not listen to
them...? The little father’s voice carefully pronounced each name. I tried
to do it with care, with love, as if they were my own loved ones. I felt that
in some new, unexpected way they already were. ....
A few hours later the parish priest came to see me off. I gave him all the
money from the intentions: “This is for you, Father, it’s money from the
parish”.
“No, no!” he says, “It’s yours, you have earned it, you celebrated the
Masses.”
“Father, I can’t take this money.” I protest, “To spend it on what? My
candy bars, my soft drinks? This money is sacred. It’s worth months of
work. How can I take it with me? It must stay here, with you, with these
people. And thank you for helping me discover this sacred world of my
indigenous brothers and sisters that I have totally ignored for more than
thirty-five years.”
I took the bus back to my bourgeois life, my comforts, my comfort zone
as a “person of reason”, a white city folk. While I only spent a few days in
the Sierra Norte of the state of Puebla, I do not take with me a memory,
I take with me a wound. A wound that will accompany me until the last
day of my life. A wound that has not healed, or perhaps a scar that still
bleeds; that of the poverty of my brothers and sisters, the hunger and
desperation drowned with so much “win”, the homemade fermented
alcohol made in these mountains. The wound of not having been able
to do more. I try to remember that I am a priest, not a social worker
or a union leader, that my mission is my mission, and everyone has a
unique role to play. My role now is to help everyone discover God’s love,
their response, their vocation, their responsibility. If we want things to
change, we must pay the price.
And despite everything, despite the pain that accompanies me, I am
also accompanied by the words that I learned and said so many times in
Nawatl: “Totazin Tio Xihua miyac!” (God loves you very much!)
Volume 8 | Issue 2 11

Killers of the Flower Moon:
An Invitation to Solidarity?
by Nik Rodewald, Theology Teacher and Campus Minister, Marist School, Atlanta, Georgia
On January 7, 2024, Lily Gladstone became the first Native
American to win the Golden Globe Award for Best Actress (Drama).
On screen, Gladstone portrays Mollie Burkhart in Martin Scorsese’s
film, Killers of the Flower Moon, a drama based on the true story
of a series of murders of members of the Osage nation. The film,
boasting an all-star cast including Leonardo DiCaprio (Ernest
Burkhart) and Robert Di Niro (William King Hale), was nominated
for ten Academy Awards.
Gladstone, who is of mixed Piegan Blackfeet, Nez Perce and
European heritage, began her Golden Globe acceptance speech
with an introduction in Blackfeet language. Gladstone then
thanked her mother, saying “I’m here with my mom, who, even
though she’s not Blackfeet, worked tirelessly to get our language
into our classrooms so I had a Blackfeet language teacher growing
up.” I believe that both Gladstone’s on-screen performance and
her off-screen family story suggest a path towards solidarity with
Indigenous communities for white, American Catholics.
Killers of the Flower Moon and the Flame
of Collective Conscience
Racism, dehumanization and greed mark the plot of Killers of the
Flower Moon. After discovering oil on their Oklahoma reservation,
the Osage tribe formed the Osage Mineral Estate, which managed
the oil leases for their tribal lands. Because there were 2,229
members of Osage nation when the trust was created in 1906, 2,229
headrights were created, entitling the holder of each headright to
a quarterly share of revenues. The tribe thus became remarkably
wealthy, but with a catch. The 1906 Burke Act required white
legal guardians to manage the financial affairs of those Native
Americans determined to be “incompetent.” Because competency
was determined by blood quantum, all full and half-blood Osage
members were considered “incompetent” and were required
by law to have a white guardian. This practice allowed for the
widespread exploitation of Osage by white people.
Within this political context, the film relays a sinister story. Ernest
Burkhart (Leonardo DiCaprio) moves to Oklahoma to work for
his uncle, William King Hale (Robert Di Niro), a cattle rancher
who has earned the trust of the Osage. After Ernest marries Mollie
(Lily Gladstone), Hale orders the killings of many Osage, including
Mollie’s family, to increase the headrights that Ernest, Mollie’s
white, competent spouse, will control. The film’s drama pits Hale’s
macabre scheme against Mollie’s persistent yet subdued efforts at
uncovering truth and demanding accountability.
While the film has received critical acclaim, some Indigenous
voices have criticized the film. Mohawk actress Devery Jacobs
emphasizes that “each of the Osage characters felt painfully
underwritten, while the white men were given way more courtesy
and depth.” Moreover, Jacobs takes issue with the portrayal of
violence in the film: “I believe that by showing more murdered
Native women on screen, it normalizes the violence committed
against us and further dehumanizes our people … our pride for
being Native, our languages, cultures, joys and love are way more
interesting and humanizing than showing the horrors white men
inflicted upon us.”
Indigenous commentator Kate Nelson agrees that the film’s
emphasis on Hale’s corruption positions “the white perpetrators
as the protagonists of the plotline while pushing the Osage people
12 Today’s Marists Magazine

to the periphery.” At the same time,
Nelson contends that the film makes
“a strong statement that it’s no longer
acceptable to extract valuable assets
from Indigenous communities –
whether that be our stories or our
natural resources – without our
consent and input.”
For white, American Catholics, Killers
of the Flower Moon’s importance
lies in its ability to stir our collective
conscience. As Pope Francis reminds
us: “We can never move forward
without remembering the past; we do
not progress without an honest and
unclouded memory” (Fratelli Tutti,
249). In this light, films like Killers
of the Flower Moon “keep alive the
flame of collective conscience” by
reminding us of the depravity that we
exhibit at our worst and inviting us
to restore wrongs perpetrated in our
past. A prayerful encounter with the film allows us to be wounded
by the atrocities of history and stirred into active solidarity.
Model of an Ally:
Betty Peace-Gladstone
As important as it is to be touched by the violence of history, it
is equally important to remember those who “amid such great
inhumanity and corruption, retained their dignity and, with
gestures small or large, chose the part of solidarity, forgiveness, and
fraternity.” (Fratelli Tutti, 249) Lily Gladstone’s mother, Betty Peace-
Gladstone, who stands among those examples of solidarity, testifies
to the presence of grace working amidst violence and inhumanity.
For Betty Peace-Gladstone, a white woman and (now retired)
professor of early childhood education, mothering an Indigenous
child convinced her that Native children needed to be connected
to their native language. As Peace-Gladstone told National Public
Radio, Indigenous languages carry a “reflection of the people’s
relationship to the land, the creatures, the elements that exist in the
land and kinship terms … as people study their own language …
those elements of culture become a lot more apparent to them and
a lot more dear.”
This experience pushed Peace-Gladstone to advocate for Blackfeet
language instruction in schools. While there were several members
of the community willing to serve as teachers, Peace-Gladstone
notes that there were institutional barriers: finding funding to pay
Indigenous teachers and overcoming certification requirements.
As a result of Peace-Gladstone’s partnership with the Blackfeet
community, the Blackfeet language is being taught more frequently
in schools.
Colinian Eschatology and
Indigenous Solidarity
Fr. Jean-Claude Colin, the founder of the Society of Mary, believed
that “the Society of Mary must re-create the early days of the
Church” (A Founder Speaks, #115, 5) by being a community
of cor unum et anima una – of one heart and soul. There is an
assimilationist temptation within this
eschatological vision: we become
Marist by all learning to think, feel,
judge and act in the same way. The
problem with this temptation is
twofold: first, it denies the uniqueness
of gifts given to individuals and their
own particular communities; second,
considering how frequently power is
abused, ‘subsuming’ particularities
under some larger universal should
rightly strike us as indicative of a
colonialist mindset capable of great
violence.
I propose that we understand Fr.
Colin’s eschatology as gesturing
towards a kind of solidarity rooted
in the heart of a mother. Re-creating
those days of cor unum et anima
una does not involve subsuming
differences, but rather expanding
consciousness so that all people –
especially those most on the margins of Church and society – can
experience the heart and soul of the Church in creative solidarity.
Given the continued obstacles to justice that Native American
communities face in the United States, I believe that white, American
Catholics can express this solidarity in four ways:
1. Education: White, American Catholics need to learn more
about Indigenous history, culture, and language. Start by
learning on whose ancestral home you live and work (this
interactive map, native-land.ca, is a good place to start).
2. Encounter: Use this information to encounter local Indigenous
communities, networks and advocacy organizations. Build
relationships and ask how you can offer support. Encounter
may also entail encountering stories, art, culture and language
of Indigenous peoples.
3. Acknowledge: Consider building a land acknowledgement
into liturgies, prayers of intercession or meetings. Such an
acknowledgement allows your community to situate itself
within the history and context of the land and its people
(view this resource, bit.ly/4a9W1sp, as a guide to land
acknowledgments).
4. Advocate: The United States government recognizes 574 distinct
Native American tribes. These tribes face unique challenges
and situations. Nevertheless, Indigenous rights organizations
highlight some common obstacles to justice that Native
communities face today: epidemics of violence, environmental
degradation and unequal justice before the law. Learn about
the needs in your local community or investigate resources
for advocacy from organizations like the Indian Law Resource
Center (indianlaw.org).
By expressing solidarity with Indigenous communities in these
ways, I believe that white, American Catholics can help bring Fr.
Colin’s eschatological vision a little closer to reality within our own
context.
Volume 8 | Issue 2 13

Broadening Our Marist Mission
of Reconciliation to Creation
by Samu Tukidia, SM, Formator, Marist College, Suva, Fiji and Lecturer in Philosophy, Pacific Regional Seminary, Suva, Fiji
We live in an era of brokenness and fragmentation both within
the human environment and natural environment. Violence in
its many forms dominates our headlines. How do we as Marists
respond to such times? Fr. John Larsen, SM, the Superior General
of the Society of Mary, once noted that as Marists we are called to
be “bridge-builders, instruments of reconciliation, (and) bearers
of the Good News.” Reconciliation, then, lies at the heart of our
Marist mission. And yet this call to be agents of reconciliation is not
limited only to humanity, but must incorporate the whole creation.
This deeper and broader understanding of our mission can only be
had when we see our mission as participating in the work of Christ.
For the work of Christ is the blueprint of all missions.
Communion:
The Goal of Reconciliation
God created our vast universe to share his life and love. Creation
was formed for communion with the Trinity. However, this
goal of communion was thwarted, and death, brokenness and
fragmentation crept into creation through sin. At the Incarnation,
the Son became not only human but also material to reweave the
tapestry of communion between God and His creation. As such the
whole goal of the Incarnation of the Second Person of the Trinity is
to reconcile creation back to God, to mend the brokenness that had
slipped into creation through our first parents. Sin damages three
kinds of relationships: with God, with each other and with creation.
Most Catholic practices focus only on reconciliation with two of
these relationships, with God and with each other. However, Pope
Francis in Laudato Si’ challenges us to also focus on reconciliation
with creation. From this perspective Christ’s suffering and death
Christ Enthroned in His Creation, Christina DeMichele, christinademichele.com
are not only limited to washing away our sins, but are aimed at
reconciling the whole of creation back with the Trinity. The Son
entrusted his followers to continue this mission as the Church is the
prolongation of the Incarnation into history. Through our baptism
we participate in this ongoing mission of Christ to reconcile all
creation and to “bring all things in heaven and on earth together in
Christ.” (Eph 1:10)
Edwin Keel, SM noted that the clearest expression of Marist mission
occurs in the 1833 Summarium written by our Founder Fr. Jean-
Claude Colin: “The aim of the Society is to gather all the members of
Christ so that at the end of time as at the beginning all the faithful
may be one heart and one mind in the Church.” As Fr. Keel stated,
the Society`s mission is to reproduce among all the faithful the idea
of communion, one heart and one mind, that was found, according
to the Acts of the Apostles, among the early Christians. This goal of
communion is only achieved through the work of reconciliation.
In Laudato Si’ and Laudate Deum, Pope Francis challenges us to
broaden this mission of reconciliation from human beings to all
creation. Pope Francis calls us to an ecological conversion whereby
the effects of our encounter with Jesus Christ become evident in
our relationship with the world around us.
The Sacraments:
Enfleshing Reconciliation
The sacraments are not simply a Jesus and I relationship fixer,
nor are they simply a Jesus, I and other people relationship
healer. Rather, the sacraments are built on a comprehensive
interconnected vision of creation. The sacraments are the
instruments through which reconciliation between God and his
creation is enfleshed. The liturgy is the central act through which
the sacraments are enacted. As such the goal of the liturgy is the
goal of the sacraments: reconciliation and communion between
God and His creation. In the Eucharist, which especially points to
this reality, creation (the material elements of wine and bread) is
transformed into the body and blood of Christ. The Jesuit priest
Teilhard de Chardin writes that the transubstantiated Host is the
anticipation of the transformation and divinization of matter in
the Christological “fullness.” As such, the Eucharist provides the
movement of the cosmos with its direction: it anticipates its goal
(communion with God) and at the same time urges it on.
Such a “cosmic liturgy” is both eschatological and missional.
To celebrate the Eucharist is to anticipate what it signifies,
to participate in its promises and to be part of a community
committed to those aims. The goal of the Society of Mary
(communion - one heart and one mind) and the goal of the
cosmos (communion with the Trinity) meet in the Eucharist. As
such, the goal of Marist life (communion) not only gives direction
to our mission but is also encountered in every Eucharistic
celebration. The Eucharist weaves communion back into our
broken relationships. After every Eucharistic celebration we go out
14 Today’s Marists Magazine

Pouono Vea (3rd year seminarian at Marist College, Suva, Fiji) planting cabbages
on raised beds
to enflesh the reconciliation and communion between God and
creation that we experienced at the altar. After every celebration
of the Eucharist, we depart with the goal of restoring broken
relationships and directing our relationships (with God, other
people, and creation) back to God.
Reconciliation Ecology:
Restoring Relationship with Creation
The mission of reconciliation is not with creation that resides “out
there” someplace. No, this vision emphasizes that we are part of
creation - our bodies, our buildings, our cars, our yards, et cetera,
are part of creation. We are challenged to live in ecologically
affirming ways that enhance biodiversity and restore ecological
functionality in our world. This is an environmental stewardship
that faithfully reflects God’s love in the world and is to be done “in
accordance with the rhythm and the logic of creation.” (Joseph
Ratzinger, In the Beginning: A Catholic Understanding of the Story
of Creation and the Fall) Pope Benedict speaks of the natural world
as endowed with a “grammar” which, when properly grasped, “sets
forth ends and criteria for its wise use, not its reckless exploitation.”
(Caritas in Veritate) Becoming literate again in the language of
God’s earth is essential to any quest that would seek to preserve
and cherish the gift of creation.
Such a vision and way of life would also explore questions about
the future of biodiversity and the environmental integrity of
our planet: How do we construct buildings that generate more
energy than they use? How do we change the way we grow food
so that our agricultural systems accumulate, rather than erode,
healthy topsoil? How do we change the way we live so that native
biodiversity is attracted back to our urban and suburban areas? The
concrete exploration of such questions is part of our reconciliation
with creation. Reconciliation whether it is with God, other people
or creation is always hard work and challenging. The living out
of the mission of reconciliation with creation has to begin at
home. It starts by cultivating a constant sense of awareness of the
sustainability of our lifestyle. In my community at Marist College
in Fiji, the focus is on food, waste, water use, vegetable gardening,
landscaping and power. For food, we have incorporated a couple
of plant-based meals and decreased our meat consumption. In
waste management, we have increased the quantity of waste
Three raised beds made using earthbag technology (earth or soil mixed with
cement) in front of the dining room at Marist College, Suva, Fiji
bins to accommodate different categories of waste materials. In
water use we have erected water tanks to collect rainwater which
supplement our water supply. We have a compost bin which has
been providing nutrition for our garden the past four years. In our
vegetable garden we practice permaculture, a land management
approach that follows principles that factor in whole-systems
thinking. On landscaping, we use earthbag technology for making
raised beds and beautifying our landscape. Finally, on power, we
have lowered our energy footprints by changing all our lights to
LED. These projects have given us a sense of urgency in recognizing
our responsibility to care for the Earth and the poor of the Earth in
the way we live.
Reconciliation:
The Heart of Marist Mission
Our mission as Marists shares in the mission of Christ. By our
baptism we participate in the ongoing mission of Christ to reconcile
all creation and “bring all things in heaven and on earth together
in Christ.” (Eph. 1:10) As we live in this era of massive ecological
degradation, Pope Francis calls us to ecological conversion. Our
relationship with Christ should be evident in all our relationships:
with God, with others, and with all of creation. To truly exemplify
that reconciliation is at the heart of our Marist mission means
that we will grow new attitudes and be educated and aware of
the ecological and human stress suffered by those affected by
ecological degradation. We will be people who care for the weak,
both for the vulnerable earth and the poorest brothers and sisters
in society; we will have hearts open to true friendship based on the
natural and social world in which we live; we will be deeply aware
of inequality and injustice that results from both a corrupt social
system and a utilitarian approach to creation, and seek a more
just distribution of resources; and we will live simply and be aware
of our impact on creation. In doing so we become instruments of
reconciliation.
As Marists, we participate in the healing of a broken and
fragmented people and creation. However, it is a healing that will
only be perfected at the end of time when finally, “creation itself
will be set free from its enslavement to decay and will obtain the
freedom of the glory of the children of God.” (Rom. 8:19-21)
Volume 8 | Issue 2 15

Merciful Tenderness in the
Sacrament of Reconciliation
by David Raymundo Sánchez Garduño, SM, International Novice Director, Davao City, Philippines
It has been said that each stage of human history needs different
methods in the Sacrament of Reconciliation. That is because each
historical moment presents different temptations, different ways of
being of the people and different faces of evil. It seems to me that there
is a way that always remains and applies to all times, because it is the
way in which all human beings understand the closeness of God; a
way that, curiously, was Jesus’ way of embracing humanity: mercy.
How to understand mercy? It is a word widely used in recent
times, especially by Pope Francis. And yet, it would seem that it is
somewhat disconnected from reality. In a world that dulls us due
to the violence and addiction we experience, how can we make
it happen? When we talk about mercy we talk about forgiveness,
reconciliation with God, with ourselves and with others... but
it is important that we recognize that it also plays its part in the
rehumanization of the person. Rehumanization, yes, as a process of
transformation not only of behavior but also of making the sinner
“human” again; not an object, but rather a bearer of a concrete and
life-giving relationship with others, with oneself and with God.
It never ceases to surprise me every time I sit in the confessional at
the possibility of seeing my brother’s or sister’s face in the person in
front of me. A person who, due to various situations, in a certain way
forgot to be human and became an object due to the brokenness
that sin had on that individual. I know that it is the touch of God that
transforms the person. However, I also know that the ways in which
I can help them to recover their dignity as a very beloved child of the
Father have to do with the attitude with which someone can restart
one’s life, as a person with dignity.
As a Marist, the attitude that Father Jean-Claude Colin had reminds
me and helps me to have that necessary “tact.” He said that “in the
Society, we have to profess all those opinions that give greatest
play to the mercy of God, on account of the great weakness of poor
human nature.” (A Founder Speaks, #37, 2) “Professing” has to do
with giving the penitent space so that he/she can explain oneself, so
that one’s heart can speak and thus be able to recognize that one’s
path has not always been in accordance with what God wants for that
individual. This is thus a privileged space for tenderness (as Pope
Francis would call it today), tenderness because as a confessor I lend
my ear to listen (without judging) to the depth of the individual, in
one’s weaknesses and defects, while seeking the hidden light that
speaks of one’s dignity as a person.
Maybe that is why Fr. Colin, when a young man came to confession
and said, “I’m not ready, I’ll come back another time”, would hold
him back insisting: “Oh, you’re ready enough: another time you’ll
remember what I just said and that will prevent you from coming;
then you will be afraid.” (A Founder Speaks, # 40, 3) The ability to
listen is not only about “listening to what the other says,” but also
the ability to see that the right time for conversion as a personal
transformation is now, and therefore we need to stand for the here
and now of grace. We need it today!
We hear many stories of destruction and violence. Everything would
seem to have no solution. I believe, however, that the Sacrament of
Reconciliation changes lives. It is the specific person in front of me in
the confessional that makes the difference. Usually in my experience,
if a person has touched the mercy of God, he/she enters with a
fallen face and comes out with a radiant face. Love has touched that
individual.
It is true, that as instruments we do not know to what extent help was
provided at the time of listening. If we trust in mercy, we must trust
that the Holy Spirit is the one who has worked. Listening like Jesus,
hugging those as Christ would, lifting the fallen brother or sister
through the grace of reconciliation. What grace and what a gift we
have in our hands!
That is why we Marists can be instruments of mercy: because we open
our ears and hearts before the brother or sister crushed by sin to help
them, with the grace of God in the forgiveness received through the
Sacrament of Reconciliation, to recover one’s dignity, to recover the
face that is truly human because the person has been touched by
tender love of God. Not only that, we are instruments because the
tool, us, is used at the right time, not later, but in the presence of God.
The conversion of everyone cannot wait, the personal transformation
of each individual is here and now. Mercy is for today.
16 Today’s Marists Magazine

Striving to Live the Marist Values
as a Retreat Center Director
by Linda Sevcik, SM, Executive Director, Manresa Jesuit Retreat House, Bloomfield Hills, Michigan
Serving as director of a Jesuit retreat house has prompted me to
reflect more than I ever have on what our founding Marists would
advise concerning our relationship with the archdiocese in which
the retreat house is located and the various groups that we live
among. While surrounded by news of war, divisions and infighting,
I often consider Fr. Jean-Claude Colin’s respect for the local church
and his encouragement to the early Marists to act with kindness
and mercy. What would he and the other founders of the Marist
family branches advise us?
Often, Fr. Colin would quote the following Marist Rule that he
wrote:
“…the Rule says that we must behave with such esteem and
regard for the bishops that they will look upon our Society
tanquam suam (as their own) …When I was drawing up the
Rule and these words occurred to me, my mind was at rest.
I have found only this expression capable of expressing my
thought well.” (A Founder Speaks, #119, 7)
How can this retreat house contribute to embodying these ideals
today?
As director of a retreat house, I foster awareness in myself and the
others with whom I work understanding that the retreat house
exists in the context of a local church and the wider church of
the U.S. and the world. It is not an island. When I am invited
to a diocesan meeting, I make it a priority to attend. This helps
develop relationships and makes me more aware of positive
initiatives within the local church. I discuss with the retreat house
staff potential programs we could offer that would support such
initiatives.
The retreat house staff and I often ask ourselves about our outreach
to the various nationalities, ethnicities, income levels and faith
traditions in the surrounding area, and pay attention to how we are
reaching them through our programs. We include representatives
from different groups on our Board and committees. In addition,
we strive to have at least one diocesan priest on our Board as
another way to keep connected with the diocese and its priorities.
Good boundaries help structure good relationships, and this “rule”
applies to this ministry too. Our retreat house has a daily morning
weekday Mass that is open to the public. On weekends when we
usually have retreat groups present, the Masses are kept private
out of respect for the nearby parishes. We are not here to replace
the local parishes in any way, and staff members are imbued with
this value. Similarly, we avoid offering programs that are more
appropriate to local parishes.
At times, parishes ask staff from this retreat house to conduct
programs on various topics at the parish level, and we do our best
to fulfill such requests. We also give priority to the archdiocese
when they ask to use our building and grounds for hosting
gatherings.
As Marist men and women, we look to Mary always, striving to
think, feel, judge and act as she did. Whatever we do, we have
certain values that guide our decisions and behavior: mercy,
humility, not drawing attention to ourselves, living in a spirit of
faith and others that we hold especially dear. Each of us embodies
these ideals as a particular individual in unique circumstances. I
have shared some of the ways I strive to live the Marist values in my
current work.
Given the theme of this issue of Today’s Marists, “Living a Life of
Reconciliation in a Chaotic World,” and that Mary is at the heart of
reconciliation, what do you imagine Mary would advise you within
your family, community, parish, and world?
Volume 8 | Issue 2 17

Reconciling the Sacrament of
Reconciliation in a Marist school
by Mike Kelly, Director of Marketing, Notre Dame Preparatory and Marist Academy, Pontiac, Michigan
Notre Dame Prep’s students bear
witness to a sacrament whose
rituals have changed considerably
since their parents and grandparents
were in a Catholic school, but the
Sacrament of Reconciliation in any
format, remains a priority for the
Pope and for the Church.
In March of 2014, a little more than a year
after his election, Pope Francis was leading
an initiative and event in Rome organized
to encourage Catholics around the world
to fulfill their obligation to go to confession
in the sacrament of Reconciliation. The
plan was for Pope Francis to join with other
priests who were stationed around the
basilica in confessionals. However, that plan
went awry as he surprised those around him
and instead entered the penitent’s side of a
confessional, blessed himself and conversed
briefly with the priest.
The Pope’s intent became obvious ultimately
as he was making himself an example
by participating in a ritual rather than
administering it as the chief pastor and
shepherd of the whole Church.
This year during the season of Lent, the Pope
again stressed the importance of confession,
underscoring that the richness of the
sacrament is seen in the Act of Contrition, a
testament to God’s mercy and love.
During the last 50 or 60 years, the Sacrament
of Reconciliation has evolved dramatically
from a somewhat rigid and foreboding
practice of cataloging sins to one that
emphasizes spiritual guidance and mercy.
Confessions are no longer only in a darkened
confessional separating the priest from the
confessor, but now are also held in a quiet,
open, peaceful room with the priest.
These changes have occurred during a
time when the number of Catholics who
regularly attend confession has declined.
In the 1950s and ‘60s, as many as 80% of all
Catholics in the U.S. went to confession at
least once a year with many going as often
as once a month. A recent survey by Real
Clear Opinion Research, a service of Real
Clear Media Group, found that around 37%
of Catholics went to confession at least once
a year, while 28% go less than annually - and
35% never go.
18 Today’s Marists Magazine

NDP Middle School Reconciliation service
at St. John Fisher Parish
Students Embrace the
Openness
In light of what many Catholics - especially
those in the Church hierarchy - think is a
“confession crisis,” how do young people of
faith feel about this part of their still “newish”
spiritual journey? And how do they feel
about its sacramental ritual - whether in a
confessional or face-to-face?
Della Lawrence is the director of campus
ministry at Notre Dame Preparatory School
(NDP). She shared that in her 12+ years
in campus ministry at NDP, she cannot
remember any student requesting a private
setting for confession.
“The students are always receptive to faceto-face,”
she said. “We’ve never had a student
actually ask for something different. I also
am quite confident in saying that even in
most parishes, even when my own kids were
learning to receive the sacrament, it was
always face-to-face.”
Lawrence said especially during the season
of Lent, campus ministry continues to
provide a myriad of reconciliation services
for NDP students in third through 12th
grade.
“We brought our third, fourth and fifth
graders over to the main school campus
and did a prayer service with them, and
inside that prayer service is the Sacrament
of Reconciliation,” she said. “Students are all
encouraged and invited to go to confession -
those who are Catholic, of course.”
She said that those who are not Catholic
are told they can meet with the priest for a
blessing.
“It’s really an invitation, an invitation for
them to really understand and know what
the process is, that it is an internal reflection,”
she said. “Right from the beginning, we’re
talking to the kids at all ages about the
sacrament. And they also talk about it in
religion classes, even the pre-K through
second grade students.”
Spiritual Retreats Provide
Opportunities
At the other end of the age spectrum at
NDP is Chanel Issa, a 12th grader looking
forward to graduation in May. For her,
reconciliation means more than simply
seeking forgiveness.
“For me, the Sacrament of Reconciliation
means still another way of connecting with
those who you have established relationships
with over the years, especially now that I’m
graduating high school,” she said. “I want
to strengthen those relationships with my
family and with my friends, and I feel like the
idea of reconciliation, the process of seeking
forgiveness and forgiving others and making
sure that you’re still keeping in touch with
others is pretty pivotal, especially since it’s
my senior year.”
Issa said that school retreats also provide
an opportunity in a more intimate setting to
“reconcile” with her fellow classmates.
“I loved going on our retreats and I feel
like they really helped with rekindling
friendships that maybe weren’t quite as
strong in the past,” she said. “Opening
yourself up to God and seeking
reconciliation also opens your relationships
with friends as you seek reconciliation with
them.”
Nolan Tompkins, Issa’s 12th-grade
classmate, has a different take on the
Sacrament of Reconciliation, perhaps a bit
more traditional.
“For me, the sacrament means a lot,” he said.
“Because we are human, we tend to mess up
a lot and sometimes move away from God
and reconciliation just reminds me that God
loves me no matter what I do.”
“God will always forgive me, as long as
I bring my sins to the priest and confess
everything and I feel sorry for my sins,”
he said. “I’m still a child of God, and
reconciliation just gives me a chance to
reunite with God.”
A Calming Effect
During this interview, Lawrence was in the
middle of organizing reconciliation services
for NDP’s middle schoolers. Each year,
she sets up a day at nearby St. John Fisher
Chapel University Parish, which serves as
the Catholic campus ministry for Oakland
University a few miles east of Notre Dame
Prep.
“We usually have 8 to 10 priests on hand
for about an hour and a half,” she said.
“Nowadays, it’s a little difficult to get that
many priests to be able to devote the same
hour and a half. But we begin working on it
at the start of the school year.”
She said that other area schools are now
following this same format for reconciliation
services.
Lawrence shared, “We even have an
alumnus from NDP, Fr. Eric Fedewa (Class
of 2000), who is pastor at St. Basil the Great
parish in Eastpointe, Michigan, to help us
out.”
According to Lawrence, they take over the
entire complex at St. John Fisher for the
reconciliation service.
“Every classroom - and they have a lot of
different classrooms - has a priest whether
it’s upstairs or downstairs,” she said. “And we
have seats and chairs and waiting spaces for
continues on page 21
Volume 8 | Issue 2 19

Navigating Our Inner Narrative
A Journey Through
Reconciliation
by Erin Shern Paul, Theology Teacher, Marist School, Atlanta, Georgia (Marist School Class of 1992)
Way back in the 1990s, I took a class at Marist School called Outdoor
Ed. During the first part of the term I learned about backpacking
- culminating in a hike along part of the Appalachian Trail. In the
second part of the term I learned to canoe - with a partner - through
rapids on a river.
The beginning of the canoe unit was all classroom learning - how to
hold a paddle, basic knowledge of how rivers run and vocabulary
terms. The very first thing our teacher told us was that we would flip
our canoes and get wet. All of us. He told us our initial instinct would
be to blame our partner when this happened. When we end up in the
river, our inner narrative is to blame someone else.
This gifted teacher spent weeks teaching us how to change that inner
narrative - move from blame to self-evaluation. He challenged us
to ask ourselves ‘when you are standing in the river, what did I do to
cause this flip, and what can I do differently next time to avoid it?’ The
new narrative he wanted us to adopt was the following: first apologize
out loud and then say out loud, “I think I shifted my weight or I overcorrected
or I should have pulled the paddle up.”
Then, he offered this magic advice - he told us to say aloud, “we’ll do
better next time.” His message was simple - there was always hope,
do not get discouraged! He spent the first two weeks re-training
our minds so that when a canoe flipped, we would self-reflect
immediately rather than blame. It took some training!
My partner and I worked for weeks, practicing proper positions,
paddle placement and communication. The week of our trip to the
river, my partner got sick and had to cancel. I was told to canoe with
one of the teacher chaperones who “knew how to canoe.”
We spent the entire first morning of the trip in the river - flipping
more times than I can count. I would hop up out of the river -
apologizing, self-reflecting and vowing to be better. My teacher/
partner would just curse and grunt under his breath. We were both
miserable. We flipped more than any other canoe and were the ones
everyone had to wait on.
During the lunch break, I asked my teacher what I was doing wrong.
Certainly I thought that since I was the younger person, I was
messing the trip up and causing us to be in the river more than any
other canoe! He laughed at me and said, “You’re doing just fine, I’ll
get you another partner this afternoon.”
In the Parable of the Pardon of the Sinful Woman, Luke shares an
inner narrative of Simon the Pharisee (Lk. 7:36-50). In the parable
Jesus is at a dinner with Simon, and a sinful woman from the
neighborhood shows up. While many scripture scholars focus on
the interaction between Jesus and this woman, I have always been
moved by the inner narrative of Simon.
Simon did exactly what my Outdoor Ed teacher said we all do
instinctively – he blamed someone else. Simon first blames Jesus, “If
this man were a prophet, he would know this woman was a sinner.”
I wonder: What if Simon had witnessed the interaction between Jesus
and a sinful woman and simply offered an apology? What if he had
said, “Jesus, I should have offered you water for your feet, or I should
Environment conducive for a
Reconciliation service
(Photo: Brian Collier, Marist School)
Students from Marist School in Atlanta, GA
participate in a Reconciliation Prayer Service
(Photo: Brian Collier, Marist School)
20 Today’s Marists Magazine

have anointed your head with oil?” Instead, Simon’s inner narrative
was to blame. Simon blames Jesus for not knowing this woman was
a sinner, blames the woman for her sinful ways, not ever looking
inside himself.
What if we spent more time trying to change our inner narratives?
First, it is humbling for us to acknowledge that we have one! Then
we can pause, pausing before we blame another government,
blame another political party, blame another leader or blame
another colleague or family member. We can look instead at how
we can be better - then vow to be better!
In today’s contentious times, in my experience, any sign or
effort at reconciliation for young people can help change their
confusing inner narratives. Such reconciliation is accessible for
our students at Marist School through an act as straightforward as
the Sacrament of Reconciliation. We are led by the Marists who are
mindful of Fr. Colin’s words that “the sacrament of penance is a
source of consolation and strength,” (A Founder Speaks, #7, 3). The
Marists share a heart to be “instruments of God’s mercy working
to help others taste the boundless love of the Lord.” (US Province
Statement of Identity, 2013)
During Lent we held a Reconciliation Service for the students - an
intentional time in the school day to pause and avail ourselves
of the Sacrament of Reconciliation. What a gift this Sacrament
is! Instead of going to class, students were invited to the Chapel
to sit quietly. Music was played and priests were available for
Confession. These students are young - beginners - still learning
to navigate their inner dialogue. The Sacrament of Reconciliation
allows us to practice what I learned in Outdoor Ed class – rather
than blame, be willing to apologize and evaluate what you have
done wrong, and vow to be better!
I saw nervous students in the chapel that day - unsure of the right
words to say. They pulled me aside to ask questions like, “What
if I forget to say a sin?” “What if I do not remember the Act of
Contrition?” or “What if I am not Catholic?”
What a gift it was to practice this together! I spent the hour
practicing with students, encouraging them and allowing them
time with the extraordinary Marist priests who shepherded them
through the Sacrament and the ability to bask in God’s grace.
We join other Marist schools in taking intentional time to pause, to
say out loud – “I’m sorry, this is what I have done wrong, and I will
be better! “
So many times we expect that we should be perfect, and we expect
others around us to be perfect. What if we approached our days
like these students at Reconciliation willing to change their inner
narrative? What if we listened to the words of Christ in the parable
and simply heard, “Your sins are forgiven.” What weight would be
lifted from our souls?
I often think about my time in the river. I did not like flipping the
canoe. I did not like getting wet. I did not like hopping back in the
canoe, but I liked the time on the water. I liked the time to be in the
world with other people navigating the rapids, and I loved hearing,
“We will do better next time.” It became a rally cry on that trip.
When my Outdoor Ed class returned to school, whenever we
messed up something, received a low grade on a test or just fell
short of expectations - we would laugh and say, “We’ll do better
next time!” We learned the way of reconciliation on the waters!
Reconciling the Sacrement, continued from page 19
students to come and wait for a station to open up after which they
go into the room for confession.”
Juan Pablo Turrubiartes is a seventh grader at NDP. He first received
the Sacrament of Reconciliation at St. Mary of the Hills in Rochester
Hills, Michigan. Since then, he has gone to confession a number of
times at the NDP-organized service at St. John Fisher.
“I believe the Sacrament of Reconciliation is where you go and
talk with a priest and reflect over your sins,” he said. “You then are
pardoned and given advice on what you can do to avoid your sins in
the future.”
He adds that for him, it is like you are talking with Jesus and asking
Him for forgiveness.
“He will always forgive you as long as you are truly sorry. When I
participate in this sacrament, while I may have failed God and his
mission for me, I feel grateful for the opportunity to reunite with God
and continue his mission for me.”
He says sometimes he is a bit nervous before meeting with the priest.
“But when I talk it out with the priest, I feel much calmer - as if God
just came in and forgave me with his unending grace and mercy,”
he said.
Natalie Esseily, a sixth grader at NDP, says that reconciliation, the
opportunity to be forgiven, is a gift that some people are sometimes
too afraid to unwrap.
“But I feel very blessed to be able to participate in this merciful
event,” she said. “Many people do not understand what a wonderful
opportunity it is to convert from a life of sin to a life of following the
tenets of God and to renew your commitment to become a better
follower of Jesus.”
The Marist Way
In addition, Lawrence remains focused on tying the Sacrament of
Reconciliation to the school’s Marist mission.
“One of the things we talk about with our young people especially
during Lent, is that Marist sense of humility,” she said. “Father Jim
Strasz, SM, defines that as being comfortable in your own skin. You
know, being authentic. He’ll ask them ‘how can you be authentic
if you’re wearing a mask? And what mask do you need to let go of
today?’”
Lawrence also said one of the elements that she and her team brings
into discussions with students on the Sacrament of Reconciliation is
how they can think, feel, judge and act like Mary in all things.
“What does that look like? How am I doing that? Am I a person that is
thinking about what is best for all? What are my values? Am I making
good choices for myself? Am I someone other people can rely on to
make good choices and be someone who’s going to lift somebody
else up and not bring somebody else down? When have I brought
someone else down? Can I let go of that now?
“But it’s always within that Marist lens and Marist framework,” she
said. “It’s always infusing our Marist values and who we are. We focus
on this in appropriate ways at each grade level. We focus on this with
the middle school, and we focus on these areas with the high school
on a much deeper level.
“We tell our students that they will get closer to God in the process
of reconciliation, knowing that God is a forgiving, merciful God, and
that we have to learn to become more like Him.”
Volume 8 | Issue 2 21

Living Mary’s Way
of Reconciliation
by Bev McDonald, Marist Laity, New Zealand
Father Jean-Claude Colin calls us to be
attentive to the signs of the times and in
Pope Francis’ encyclical Fratelli Tutti he
speaks about this regressive defensive world
in the hope that “we may prove capable of
responding with a new vision of fraternity
and social friendship that will not remain
at the level of words.” (Fratelli Tutti, 6) How
am I called as a lay Marist to respond to the
disturbing signs of our time?
Life has taught me: “If it’s to be, it must begin
with me.” However, I do not seem called
to activism. Also, to rail against the world
spiralling into war is hypocritical if war rages
within me as it often does. Mary teaches me
to confront, or perhaps ‘care-front’ those
tendencies in me with openness to the
mercy and reconciliation of God. I slightly
tweak Fr. Colin’s three great “No’s” to three
“P’s”: “No” to Pride, Power and Privilege. I
find it difficult to recognize ‘greed’ in me,
but deceptively easy to see how privilege
makes me comfortable, accepting my
circumstances almost as of right, while at the
same time dulling my senses to the needs
of others. Privilege of any kind tempts us to
misuse power and pride. There are countless
ways we are tempted to divisiveness over
reconciliation, fear over compassion or
justifying our own positions over receptive
dialogue. Daily life presents endless
examples to ponder.
I am learning to ask myself about how I react
to anything new? Am I fearful or open to
fresh perspectives? Can I remain open to the
other person, particularly if my pride is hurt,
my need for control thwarted or my privilege
feels under attack? As I reflect on these as a
kind of daily examen I am in no doubt that
only through grace have I any capacity to
live a life of reconciliation and care for my
neighbor, even in my own home.
Reflecting on Mary in the Gospels. I see a
woman who lives a hidden ordinary life. Yet
she treats people with respectful, affirming
and life-giving care. She is totally God
focussed and her surrender to the Holy Spirit
enables her to live a radically authentic,
peace-making, courageously reconciling
form of discipleship. She was privileged to
be Theotokos, the God-bearer, yet submitted
herself humbly to God throughout her
challenging life. In her journey to Bethlehem
and the escape into Egypt, she accepts
chaotic painful situations with realism,
doing the next most obvious thing within
her capability and trusting the outcomes to
God, especially when none of it made sense.
Family life is full of unscripted twists and
turns that fall far from our dreams. Mary’s
Study for the Pentecost, 2012, John Nava,
Project preparation work for Holy Spirit
Catholic Church, Las Vegas, Nevada
radical trust in God, dependence on the
Holy Spirit and courage to live the reality
of her circumstances with compassion and
constancy speaks deeply to me.
When I ponder the Eucharist, I am struck
by the drop of water in the chalice of wine.
I know its Christological significance, but
it also seems to reflect my insignificant life
which when offered to God, somehow gets
caught up in His plan. Even when Mary is
embattled by the extended family to sort
Jesus out (Mk. 3:21, 31), she presents her
22 Today’s Marists Magazine

concerns to Jesus without coercing him.
She is honest, authentic, real and caring
for the concerns of both the other family
members and for Jesus. She seeks the way of
reconciliation. How challenging that must
have been!
Her life of reconciliation stands out when
I look at the Crucifixion and Resurrection.
In those hours, days and weeks, she puts
into practice every skill learned through her
life. I wonder how often she felt tempted
to upbraid the Apostles, but instead
encourages them to grow as disciples,
develop their faith muscles and practice
ever deeper trust in the Holy Spirit, no
matter what their eyes told them. Peter
denied and abandoned Jesus (Lk. 22:54-
62), an incredibly difficult thing for a
mother’s heart. Yet Mary opens herself
in reconciliation. She supports Peter and
stands with the Apostles, praying with them,
affirming them while awaiting Pentecost.
She then journeys in patience within the
infant church and in our own time is still
calling us to respond more fully to grace to
live reconciliation as a way of life.
The signs of the times are disturbing, but
Mary’s realism and Spirit-filled compassion
gives us a way to respond. Reflecting on the
fears and motivations in my own heart and
in humanity helps me pray that the Holy
Spirit heals those wounds. My Marist call
prompts me to deep listening to the Spirit,
to Mary, to myself and to the other in each
circumstance. Holding those three great
”No’s” in mind I try to reflect, pray and act,
then do it all again tomorrow. I try to do the
next most obvious thing within my sphere
of influence, yet every day I face the truth
that I cannot do that on my own. The spirit
of Mary draws me deeper into God’s mercy.
Am I doing all I can, I do not know, but even
in that I try to be open to God and trust, day
by day as Mary, that my little drop of water
matters to God alone.
And in imitation of Mary, the Mother
of Jesus, “we want to be a Church that
serves, that leaves home and goes forth
from its places of worship, goes forth from
its sacristies, in order to accompany life,
to sustain hope, to be the sign of unity…
to build bridges, to break down walls,
to sow seeds of reconciliation.” (Fratelli
Tutti, 276)
What Would
Mary Do?
by Jack Ridout, Today’s Marists Editorial Board Member
The Church and her people have been
looking to Mary as an integral part of
the history of salvation and especially
in her role as the mother of Jesus.
Her fiat to Gabriel set in motion her
relationship with God and ultimately
with each one of us. There can be no
denying her position as mother to
the infant Jesus, his adolescence and
his upbringing within the holiest of
families.
Among the many titles given to Mary,
she has been called: Theotokas, Co-
Redemptrix,
Our Blessed Mother, Queen of Angels,
Mother of Good Counsel, Our Lady of
Perpetual Help, Gate of Heaven, Ark
of the Covenant. These reflect how the
faithful over the centuries feel about
her and her role as the mother of the
Messiah.
These are lofty names and reflect her
closeness to God’s divine plan for us,
but she is also Our Mother and as she
influenced Jesus in his formative years,
she continues to be an influence in our
own lives. How can this be? How does
she affect our own daily life?
Marist seminarians at the International
Theologate (Rome, Italy) involved in pastoral
care with refugees
While driving with several Marists years ago, I was cut off by another vehicle
and vented my displeasure to the other driver. A passenger in the car said aloud,
“What would Mary have done just now?”, and that phrase has stayed with me
ever since.
What would Mary have done? I doubt if she would have engaged in road rage or
letting loose with a few expletives! As Mary influenced Jesus during his formative
years, so can she influence us in our times of need or stress. I believe she would
meet anger with patience, rage with peace and hatred with kindness as she did
with the young Jesus.
Is this simplistic pie in the sky thinking? Could be…. but faced with the divisions
within our society today, we are not given many solutions to hatred, anger or
road rage. Could we face these issues with what Mary might do?
Mary’s help is perpetual, her counsel is good and she is our mother. When called
upon Mary can lead us to make the right decision, let that road rage pass, help
that person less fortunate and most of all lead us to her son, Jesus Christ.
Volume 8 | Issue 2 23

MARIST LIVES
REVEREND JOSEPH FLEURY, SM
Builder of Bridges
by Susan J. Illis, Archivist, Archives of the Society of Mary, U.S. Province
Reverend Joseph Fleury, SM, a United States Military chaplain
and Marist priest for many years, sees a clear connection between
military chaplaincy and Marist charism. Chaplains offer a healing
and reconciling presence in the military, with today’s forces
acting as angels of mercy, delivering humanitarian aid to Gaza
and offering tactical advice to Ukraine. Similarly, Marists have
been bringing renewal and peace to a polarized world for over two
centuries.
Fleury was born in Philadelphia, the cradle of the U.S. Constitution
and location of a longtime Marist minor seminary. He was called
to religious life after attending a retreat led by Marist priests and
entered St. Mary’s Manor in Bucks County Pennsylvania at the age
of 15. As a seminarian in 1968, he participated in the funeral mass
of Rev. Robert Brett, SM, a Marist chaplain killed in the Siege of Khe
San in Vietnam. This key experience in Fleury’s formation inspired
his desire to serve the military as a chaplain. He later recalled, “I
was so touched by the experience of sending Fr. Brett to heaven that
I said, ‘Good Lord willing, I want to continue his work someday.’
Twenty years later that dream came true.”
Professed as a Marist in 1974, Fr. Fleury was ordained on July 7,
1984. He often observes that military chaplaincy is the largest
young adult ministry - if only because 80% of forces fall in the 18-25
age group. His early Marist ministries and experiences in the fields
of education and athletic coaching prepared him well for working
with young people. Shortly after his ordination, he traveled to Los
Angeles, California for the 1984 Summer Olympics as an assistant
for the U.S. Kayak Team. As a Marist, he taught and coached at
the former St. Peter Chanel High School in Bedford, Ohio and was
serving at Marist School in Atlanta, Georgia when he enlisted in the
U.S. Army in 1988.
In his thirty-five years as a military chaplain, Fr. Fleury has served
in locations all over the world. He has witnessed the far reaches
of the branches of the Marist tree. In the early 1990s, Fr. Fleury
and fellow Marist Rev. Ted Keating, SM, met in the center of Haiti,
where both were observing a crucial election - Fr. Fleury with the
Army and Fr. Keating as an election observer for the U.S. Bishops
on behalf of the Conference of Major Superiors of Men (C.M.S.M.).
In Afghanistan, Fr. Fleury ran into a reporter who was a student
at Marist School when he taught there in the 1980s. Fr. Fleury put
another of his early life experiences to honorable use in 1991. A
former lifeguard on the New Jersey shore, he saved the lives of a
father and son in the surf off the coast of Panama, where he was
stationed at the time, for which he was awarded the Soldiers Medal.
In addition to the Soldiers Medal, Fr. Fleury’s bravery and
achievements have been recognized with a plethora of awards:
The Bronze Star, Meritorious Service Medal (One Silver Oak
Leaf Cluster), Joint Service Commendation Medal, Army
Commendation Medal (Three Oak Leaf Clusters), National Defense
Medal, (Two Bronze Stars), Armed Forces Expeditionary Medal,
Rev. Joseph Fleury’s, SM, promotion to Colonel in 2011
Kosovo Campaign Medal, Afghanistan Campaign Medal, Global
War on Terror Service Medal, Korean Defense Service Medal,
Humanitarian Service Medal (One Bronze Star), Army Service
Ribbon, Army Overseas Ribbon (7), United Nations Medal and
the NATO Medal. On March 24, 2011, Fr. Fleury was promoted to
Colonel and today, as senior chaplain, he serves all armed forces,
including the Space Force.
Through his decades of service he has observed some changes in
the role of chaplaincy, significantly that the military is improving
in recognizing the emotional needs of soldiers. However, while
commanders determine what support is needed, chaplains are
responsible for its implementation.
He also notes that today’s youth tend to be less religious, but more
spiritual; however, the forces still seek the spiritual leadership a
chaplain can best provide. Another important role of the chaplain
is as a builder: the figurative builder of bridges linking different
faith traditions, but in the most literal sense, as well as the person in
charge overseeing the construction of facilities where people of all
faiths will worship, including battlefield chapels.
Fleury summarizes his contributions as a chaplain, “I really am
blessed to experience the best of both worlds: to do my duty as an
American citizen and also to serve God as a believer. The benefit is
I’ve been able to plant seeds and touch people throughout the world
and I can say I have friends throughout the world, good friends,
very close friends.” But he also does not forget the spirit of the
Society of Mary, saying that as a Marist, he aims to “be the presence
of Mary and bring the spirit of Mary to this contemporary ministry.
It’s a spirit of compassion and empathy, one that does not draw
attention to itself.”
24 Today’s Marists Magazine

News
Briefs
25th Anniversary of
the Canonization of
St. Marcellin Champagnat
On April 18, 2024, the Marist Brothers
(FMS) celebrated the 25th anniversary
of the canonization of Saint Marcellin
Champagnat, FMS Founder, at the
General House in Rome, Italy. The
FMS Superior General, Brother
Ernesto Sánchez, expressed, “We are
encouraged by the life of Marcellin, a
simple man, who lived with great trust
in God and in Mary our Good Mother.
He was a man attentive to the needs
of children and young people. Pope
John Paul II said on the day of his
canonization: “St Marcellin proclaimed
the Gospel with a burning heart. He was
sensitive to the spiritual and educational
needs of his time, especially to religious
ignorance and the situations of neglect
experienced in a particular way by
the young.” … Champagnat, “A heart
that knows no bounds” continues to
encourage us to walk together as a
global Marist family.”
New Mission in
Samsun, Turkey
In January 2024 the new “Omnes Gentes”
mission in Samsun, Turkey began with the
full community: Fr. Donato Kivi, SM (Fiji),
Fr. Arnaldo da Silva, SM (Brazil), Sr. Irene
Imurere, SMSM, and Sr. Juliana Mikaele,
SMSM. This mission is a collaboration
between the Society of Mary and the Marist
Missionary Sisters.
Let us continue to pray for this new mission
and Marist missionaries around the whole
world.
Members of the “Omnes Gentes” mission in Turkey
Book Corner
by Ted Keating, SM
Listening Together is an extraordinary little
book by Fr. Timothy Radcliffe, OP. He was
the spiritual adviser and retreat master to the
Synod on Synodality held in Rome in October
2023. Fr. Radcliffe was the Master General of
the Dominicans from 1992 to 2001. He has written
several books on theology and spirituality over the years and
is an excellent and inspiring author, speaker and retreat preacher.
The first part of Listening Together is a collection of six retreat
conferences Fr. Radcliffe presented at a three-day retreat for the
entire synod assembly. Following the retreat, the synod discussions
were divided into five sections, each beginning with a meditation.
Benedictine Mother Maria Ignazio Angelini and Fr. Radcliffe each
conducted three of the meditations, and the three given by Fr.
Radcliffe form the second section of the book. In the final chapter
of the book entitled “Go”, prepared after the synod assembly,
Fr. Radcliffe presents “how far we have come, the challenges we
face, and how to prepare for the next session in October 2024.”
Fr. Radcliffe includes a final Appendix, “Accountability and Coresponsibility
in the Government of the Church: The Example of the
Dominicans.” This is a paper he had written in April 2022 prior to the
synod.
The retreat conferences begin in the centrality of Hope as members
of the synod begin their work. Fr. Radcliffe then describes the task
at hand as one of growing friendship in their gathering. And finally,
he faces directly the fact that they come from many cultures and
nations with different hopes for and images of the Church and
how that must be honored. He describes it as often a “both/and”
reality and dialogue, best followed by a “Yes and response …”,
rather than “No.” The three meditations given by Fr. Radcliffe were
on Scripture: Meditation 1: “The Samaritan Woman at the Well (Jn.
4:7-30); Meditation 2: “The Council of Jerusalem (Acts 15:1-29); and
Meditation 3: The Seed Germinates (Mk. 4:27-29).
The final document published about the Synod on Synodality
and the many reports and observations we have seen call for this
wonderful book as it “open[s] up the possibility for individuals or
groups to read and continue to reflect on this synodal journey we all
share” in preparation for October 2024. Gathering together the very
purposes and hopes for the Synod in the mind of Pope Francis, Fr.
Radcliffe, in the Appendix, shares the experience of the Dominicans
who, from 1216, their founding year, have lived lives of responsibility
and accountability. It may not be well known throughout the Church
that the religious orders, from the very beginnings of the call for a
synod, perceived that they have had centuries of experience with
this type of synodal living. The Dominicans and the Franciscans
(founded 1209) with their “Chapter of Mats” (a meeting originally
open to all the Friars), led the way. The Dominican experience shared
in the Appendix “of holding truth and unity together, always in
fruitful tension … necessitates a patient listening, … demands that
we have imagination, trust, and transparent accountability, … which
can only be sustained by a way of life that is countercultural.” The
synodal process challenges us to embody “a culture in which loving
conversation between all is possible!”
Listening Together is available from www.Amazon.com.
Volume 8 | Issue 2 25

Prayers that Conclude the
Fratelli Tutti Encyclical
A Prayer to the Creator
Lord, Father of our human family,
you created all human beings equal in
dignity:
pour forth into our hearts a fraternal
spirit
and inspire in us a dream of renewed
encounter,
dialogue, justice and peace.
Move us to create healthier societies
and a more dignified world,
a world without hunger, poverty,
violence and war.
May our hearts be open
to all the peoples and nations of the
earth.
May we recognize the goodness and
beauty
that you have sown in each of us,
and thus forge bonds of unity, common
projects,
and shared dreams. Amen.
An Ecumenical
Christian Prayer
O God, Trinity of love,
from the profound communion of your
divine life,
pour out upon us a torrent of fraternal
love.
Grant us the love reflected in the
actions of Jesus,
in his family of Nazareth,
and in the early Christian community.
26 Today’s Marists Magazine

Will your legacy be the
momentum that continues
our Marist ministries?
DONOR THOUGHTS
Why I Support
the Marists
by Tammy and Brandon Mosley
(Left to right) Tammy, Afton, Kennedy and Brandon Mosley
The Mosley family supports the Marists because as a family of Marist School
in Atlanta, Georgia we owe them a debt of heartfelt gratitude, and it feels
like a small way to say “Thank you.” The Marists who have been the heart
of Marist School for more than 122 years are the foundation of what makes
Marist School so special. The Marist presence is a source of immense joy
and comfort to the school community. Their legacy of assembling a superior
group of teachers, coaches and administrators over the years to care for and
nurture the Marist students provides us with a sense of joy and comfort when
our children leave for school each day or attend any event sponsored by the
school.
The Marist School priests, teachers, coaches and administrators have worked
like a well-oiled machine to produce Christ-centered young men and women
over many years, and we are happy to say that our children will be a product
of this wonderful educational institution. While most people in the Atlanta
community (and beyond) know Marist School for its reputation of offering
superior academics and its athletic successes, the school provides so much
more to the families of students through its love and support for them.
Our children genuinely love being at Marist School anytime there is an
opportunity to participate in an event, as they feel like they are part of a
family away from home. The teachers, coaches and priests are examples to
the students through their care, love, support and generosity of their time.
Throughout our children’s time at Marist School, teachers have regularly taken
their personal time on nights and weekends to offer additional instruction
before exams, so that the students feel fully prepared. Marist teachers extend
their caring and nurturing to matters outside of the classroom as well. Our
children have had teachers willing to give of their time to discuss colleges,
to assist them with letters to colleges as well as share in their joys. Other
teachers and priests at the school offer time to mentor and guide students
through reconciliation services and retreats, and offer other guidance on
matters important to teens.
In addition, several teachers and alumni give a tremendous amount of their
time to the school’s athletic programs and ensure that Marist traditions and
values extend to the field. Coaches give countless hours to help the athletes
find success on the field which also instills in the athletes the importance of
keeping the values of faith, integrity, honesty and hard work at the forefront
of their quest for the next championship. The athletic tradition coupled with
the life lessons it teaches the students is simply fantastic.
The Marist tradition of excellence is phenomenal and carries on through the
presence of the Marists. This is why we support the Marists in the hope of
retaining the excellence that is Marist School for many more generations to
come. We thank the Marists for all they have given our family and numerous
others over the years.
Like many people, you may want
to leave a legacy. Be the cause of
something great. A bequest through the
Marist Development Office is an easy
way to create a lasting memory of things
you care most deeply about.
Our ministries are rooted in mercy and
a deep sense of compassion, inspired by
the way of Mary.
Planned gifts, in particular, allow
you to fulfill personal, financial and
philanthropic goals while establishing a
legacy of support that will echo in Marist
ministries in the locally and globally.
Our ministries include parishes, schools,
community projects, foreign missions,
care for our senior Marists and recruiting
and educating new Marists.
To learn more about Planned Giving
with the Marists contact:
Marist Development Office
617-451-3237
development@maristsociety.org
Volume 8 | Issue 2 27

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in the footsteps of Mary
who brought Jesus
Himself into our world.
We breathe her spirit in
lives devoted to prayer
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28 Today’s Marists Magazine