Mitchell T. Rozanski, Bishop of Springfield, Mass. C21 Episcopal Visitors Series | Boston College

By | September 9, 2019

[MUSIC PLAYING] My name is Karen Kiefer. And I’m the director of the
Church in the 21st Century Center. I met many of you. Many of you know that the center
is a catalyst and a resource for the renewal of the church. One of the things that
we do each semester is invite an Episcopal
visitor to come and spend the day with us
at Boston College, and learn more about
the university and also, get a chance for us to talk
to the Episcopal visitors and find out about
what they’re doing, and what their needs are. Today, we have Bishop
Rozanski from Springfield. He arrived last night. He flew in and spent the day. We met early and
spent some time over at the School of
Theology and Ministry with Father Tom Stegman. He said in on a
couple of classes, learned more about the School
of Theology and Ministry. And then we whisked him off. And he met with Father Leahy
and then spent some time with some undergraduate
students in conversation about their life, and
what’s it like here at Boston College, why they came
to Boston College, what they’re studying. And a little bit more
about their faith life– he celebrated mass at St.
Mary’s Chapel at noontime, and then had the
opportunity to have lunch with some of our
distinguished faculty members from the School of Theology
and Ministry and the Theology Department. And then he really
didn’t get to eat. So I’m sure he’s starving
because everyone was talking. And then he went on to
meet with Father Jack Butler who’s our vice president
for Mission and Ministry. So we welcome him here this
evening, and just been great. I feel like I’m so
incredibly privileged, because I get the opportunity
to meet with so many people that really grow our church. And that is just
a profound honor. Let me tell you a little bit
about Bishop Mitchell Rozanski. First of all, he is from
Maryland, Baltimore. He’s the oldest of three sons
and spent much of his time, God bless him, as a parish
priest for 20 years. And then he got the
call back in 2004. And he was asked to be an
auxiliary bishop in the diocese of Baltimore and
spent a lot of time there, and then got the
call to come to Springfield and got the big call
from Pope Francis, and asked him to be
bishop of Springfield. And he has been there
now for five years and is doing amazing things. And I have to say, there’s
a lot of communication back and forth with these
Episcopal visitors just trying to line up
their schedules and trying to figure
out what dates work. And so I said to Bishop Rozanski
that I spoke to his assistant, Stacy– I don’t know– maybe,
over a dozen times. And every time I
talked to her, she said Bishop Rozanski
is out in the parish. And I thought,
that’s what we need– boots on the ground,
so thank you for that. So anyway, tonight’s
presentation is about today’s bishop and
encouraging the faithful. And what a beautiful
time and a timely event. And we welcome you. And just so incredibly
grateful for you to be here this evening, so thank you. [APPLAUSE] Well, good evening, everyone. And it really has been a
wonderful day, visitation and a privilege and a pleasure
to share this with you. And I must say in almost
15 years as a bishop, I’ve really not had an
opportunity like this. So it really was a day
of education for me. So I think, may I say a word
of thanks to your president, Father William Leahy to father
Jack Butler, the vice president for University
Mission and Ministry, and to Father Bob
Keene, director of the Jesuit community
here at Boston College. And to Karen Kiefer
and the entire staff. Karen, the director
of the Church in the 21st Century for
their kind invitation, and their hospitality
to me during my visit here at Boston College. And, especially,
in these times, it is crucial that we
find opportunities to support one another
by sharing ideas and, especially,
listening to one another. I would be remiss if I started
this evening without mentioning the summit meeting in Rome
that concluded yesterday, concerning the crisis in the
Catholic church regarding the sexual abuse of minors. As painful as this subject is,
particularly, for the victim survivors, it is necessary
for the church universal to forthrightly deal with the
scourge of this horrible abuse, and to ensure that anyone
who ministers in the church is there for the protection and
the good of our young people. Among the many aspects of
what had been discussed at this summit, I’m
particularly drawn to Pope Francis’
encouragement for the bishops that any solution must begin
with a true change of heart in prayer. While many are looking
for legislation or changes in canon law, there’s a
sure solution to this. I think it is telling
that Pope Francis is calling the bishops, as
well as the Universal Church to our roots
and addressing the evils that afflict our
church and society at large. It marks gospel of today’s mass. Jesus encounters the
apostles’ frustrations when they are unable
to exercise a demon. When the father of the
afflicted boy approaches Jesus, and Jesus Himself successfully
exercises the demon, Jesus admonishes His apostles
that this kind can only come out by prayer. Indeed, carefully reading
the signs of the times, and the remedy that is
needed for the church’s ills, Pope Francis calls us to
the root of who we are– a people called to be witnesses
to the redemptive sacrifice of Christ, our Savior, who
is our source of true hope. Hence, to be closer
to Christ, prayer is an essential part of
every Christian’s life. From the pope himself to
members of the laity, United with Pope Francis
in this call, we won’t be a church ever
vigilant for the protection of our young people, providing
for them always an environment where faith is nurtured so
that future generations will find in Jesus their
light and their hope. Let us be faithful in prayer
for the continued follow-up work of the summit in Rome to
become the focus of the church throughout the world,
as we also remember those who have been so hurt
by this scourge in our church. Many times when I
attend different events around the
Springfield diocese, I meet members of the faithful
who say to me, Bishop, I would not want your job. I kind of smile. And my standard retort
to them is, well, that’s funny, because
so many people know how to do it much better. [LAUGHTER] I never want for lack of advice,
whether solicited or not, or what I should be doing
in my role as bishop. Today, I would like
to reflect with you on three aspects of Bible in
being a source of encouragement to those whom the Lord
has entrusted to me to work with in His vineyard. First of all, by
co-workers, I do mean brother bishops, priest,
deacons, men and women in consecrated life, and
lay ecclesial ministers. But I also envision
co-workers to be all members of the
church, for each one of us is cause to be a witness to
Jesus’ transformative power in our lives. The documents of
Vatican who remind us that there are differing
ministries within the church. But there is one mission
in which we are all called to participate that is
to bring the person of Jesus Christ to the world so
that others may know of Him and of His self-ethic work. All of the baptized
are entrusted with the mission and Vatican
to taught that everyone is to participate,
less, and I quote, “He be of no use to himself
or to the church.” So I trust each one of
you as fellow workers in the Lord’s vineyard. This year marks the
40th anniversary of Archbishop Fulton
Sheen’s death. From 1930 until the board called
him home in December of 1979, Archbishop Sheen was involved
in spreading the news of the Catholic faith– first on radio, and
then on television in the 1950s with his
show that was called, Life is Worth Living. Some of us, who are
chronologically enhanced, may remember watching
him on television. Archbishop Sheen
shared an insight that has stuck in my
mind for many years. And I quote him, “There are not
100 people in the United States who hate the Catholic church. But there are millions who
hate what they wrongly perceive the Catholic church to be. Sadly, in our own time, it
seems that even Catholics are hopefully ignorant of the
teachings of the church, and why the church
proclaims what it does. How many times I hear as bishop,
you need to get with the times. You are on the wrong
side of history. You tell the pope to update
the church’s teachings. I don’t have the direct
telephone number to him. But I guess that’s
whenever I meet him. From all of the
hot button issues, many people feel that the
teachings of the church can be changed to
society’s whims. Another great Jesuit, the
late Carlo Cardinal Martini, himself, a scripture
scholar, as well as the Archbishop of Milan,
lamented that today, people go merely by their
feelings, but not on education, on thought and reflection. If a person feels good
or bad about something, that is how the person
makes a judgment. But we know that
making a judgment is much more than feelings. And especially when it comes
to living out the message of the gospel, we cannot be
ignorant of the teachings of Christ. One of the most
important contributions we can make to the renewal
of our church today is to encourage Catholics
to learn about our faith, what it means to be a
disciple of Jesus Christ based on the teachings of the gospel,
and why these teachings exist. I want to focus on
a pertinent topic– moral topic– soon
to face us again as voters in the state
of Massachusetts. Presented as death
with dignity, there was, again, a
legislative proposal about to pass
physician-assisted suicide. To many, even the title, death
with dignity sounds very good. Who would not want to die
a dignified death when facing a debilitating disease
to be spared its effects and choose to die before that
disease takes its course. And should not be a
compassionate society, which allows a person
to make this choice? It does sound very plausible. But let’s think this through. As Catholics, we believe that
life is the most precious gift given by God to us. And as many of us are used
to hearing from conception until natural death, we
believe in the beauty of creation of man and
woman as a participation in the life of God Himself in
whose image we are created. In Nazi, Germany, there was
a propaganda film, entitled, I Accuse, that
presented euthanasia as a means of
eliminating those who were judged not to be making
a positive contribution to society– was a propaganda
film that kind of was meant to get to the minds
and hearts of the German people to soften them up for Nazi
policies that would come later. The insidious
aspect to this film and, ultimately, to
physician-assisted suicide, as it is presented
today, human beings are much more than utilitarian
that is merely being useful. To reduce our birth to our
usefulness demeans who we are and our humanity. We know well today what
the Nazi ideology led to– the Holocaust– the Shoah– the murder of 6 million Jewish
people and many, many others who also fell under the Nazi
definition of not being useful. I’m not saying that
physician-assisted suicide will lead to another Shoah
in this country, but please, stop to think
about the slippery slope of how decisions are made about
when we are to die. If a person is
incapacitated, does the one who has the medical
power of attorney then assume that he
or she has the right to make that decision? What illnesses will be deemed
incapacitating or terminal? Will psychological illness,
such as depression, be categorized as
meriting consideration for physician-assisted suicide? As co-workers in
the Lord’s vineyard, one of the most important
services we can render today is to be able to know and
explain our Catholic faith. Certainly, faith is that
emotional longing for the God who created us. Even St. Augustine
after his many years of running from
the Catholic faith, and the nagging
literally of St. Monica had to admit, finally, that our
hearts are restless, oh, God, until they rest in you. But in the incarnation,
Jesus has come to us in His humanity to share in
our struggles and our hopes and to give us the way to live
out His gospel, His good news. We cannot do that
merely on feelings, but in the knowledge that the
teachings of our faith that are meant to bring to us
life, happiness, joy. We are sadly missing that
in our society today. Even St. Teresa of Calcutta
said that she had never seen such sadness
in people’s faces is when she visited
the United States. If we do not know our faith, we
cannot live this faith and know its beauty and truth. As co-workers in
the Lord’s vineyard, we all have a responsibility
to know what our faith teaches. Where? Better than here. The Jesuit College, Boston
College, and our other fine Catholic institutions
to explore ways of teaching the Catholic
faith to so many who have not have the
opportunity to learn and absorb what we believe as a church. One of the munera
are the functions of the bishop is to teach
the truth of our faith. But I realize, and each bishop
realizes that we cannot be the sole teachers of the
faith in the diocese. An army of well-informed
informed Catholics committed as witnesses
to Jesus in his teachings will help us to both renew
the scholarship of the church, as well as help fellow Catholics
to live to explain our faith. A concluding thought
on this subject– there’s a few more to follow– just two more. Some years ago, I was invited
to an ecumenical and interfaith meeting in Maryland that
supported the Dream Act. Following the meeting,
there was to be a rally led by religious leaders
who would speak in its favor. A Protestant minister
approached me and said, Bishop, I sure hope that you and
members of the Catholic faith will be there. You have such consistency
in your teaching. That makes you all
the more credible. Quite frankly, I was
taken aback by his words. But I was delighted
by his insight. May all of us be
credible witnesses of the Lord Jesus
and His gospel. Some months after Francis was
elected as pope, at a reception I had been invited to attend– I met a man who said to me,
Bishop, the homily in my church this past Sunday was
all about Pope Francis. Now, you might think
that’s not unusual. But I’m Episcopalian. And since then, I’ve
encountered so many people who’ve told me that they
really like Pope Francis. However, when I do
encounter those who tell me of their liking of our Holy
Father, I challenged them, are you listening to
what Pope Francis said? Are you reading his writings? I do this to explain
to them that I too really like Pope Francis. But I do find his teachings
to be challenging to me as a Catholic and as a bishop. For example, Laudato si’,
his great and cyclical on the environment,
calls each one of us as individuals to
reflect on how we are contributing to the
pollution adversely affecting our world. His writing too makes us
realize that the effects of the mistreatment
of the environment have their worst consequences
for the poorest of the world. These are stark issues that
the pope puts before us. And the question that he asks
does not let us off the hook by letting us blame
multinational conglomerates but insist that we reflect
what our role in cherishing the goods of this world. From Evangelii gaudium
to Amoris laetitia, and in his other
speeches and addresses, the Holy Father is not afraid to
tell us that living the gospel is difficult in our world today. But it is a responsibility
that we cannot shirk. And here too, I believe
that the institution of Boston College and
other Catholic colleges are fertile ground for
inspiring young Catholics. There’s a hunger
among younger people to be challenged in their
lives to be able to demonstrate that they make a difference
in the lives of others, and that there is a
connectedness among us. A woman in my diocese
shared with me this story. Her parish was
well aware of many in the area who had come
to the Springfield diocese after the devastating
effects of Hurricane Maria. In a creative way, the
parish decided to reach out and to help them. They collected clothing
and kitchen utensils and supplies and
appliances since they heard that many were still
living in hotel rooms months after they had arrived. The parish then displayed all
of these items for the taking but also had a
gathering with a meal to bring together the
parishioners and those who had been displaced by the storm. The woman asked
her husband to help in the efforts of
preparation for the event and for the dinner. Her husband, who did not
go regularly to mass, told his wife how
much it meant to him to be able to help in the event. His wife then replied to him,
we do this here in this hall because of what
we do over there. She pointed to the church. She made him realize
the connection. In all of his
writings and talks, Pope Francis connects the
dots of our faith, our prayer, and our actions. No Catholic institution
today can merely be an ivory tower but a place
where faith and action go hand in hand. Opportunities to reach out to
the surrounding neighborhood are to poor areas of the city,
provide the means of connecting what we learn and why we serve. These are the
practical ways in which Pope Francis
illustrates that faith can be leaven for the world. When we can connect
our faith with action, then we allow the
transformative power of Jesus and His gospel to be a
reality in our society. Soon after he was
elected, you may remember that Pope Francis
insisted upon having mass at Lampedusa, a place in
Italy where immigrants were either coming ashore or
were dying trying to get there. He physically
connected the church with the plight of the
immigrants and their struggles. In other words,
he led by example as he continues
to do to this day. By the way, a very, very Jesuit
tradition, as our Jesuits well know. Each one of us as Catholics
are called to lead in this way, connecting our faith with how
we treat others in our world that God has graciously
given to each one of us. Not only by words but by action
do we let our faith shine in its beauty. At this university, learning
is certainly important. But connecting to learning
with being of service to Christ and his people is
certainly a Catholic value. Over the past two decades and
particularly in recent years, we all have been afflicted
by the opioid crisis. It’s in our news daily. Recently, much has been made
over the drug Narcan that is a remedy for overdoses. Surely, Narcan is a
lifesaver for someone in that awful position. But we really need to reflect
much more deeply on the reasons for this crisis in our country. To me, the opioid
crisis is really the result of a lack of hope. It is a spiritual crisis,
not merely a physical one. We witness this phenomenon
in so many ways– joblessness, broken
relationships, a rise in violent
crime, and, especially, in the school and
workplace shootings that we have come to
accept on a regular basis. Here is the third place
that a Catholic university, such as Boston College, could
be of service to wider society. As a nation, as a
society, we seem to have lost the sense
of the transcendent. We have become so
comfortable in our world that we put off the
ultimate destiny of the world that is to come. We don’t think about what’s
coming in the future. Many have come to
be of the mindset that if science does not prove
it, then it does not exist. And hence, they think
God does not exist. Of course, science is a
necessity in our world. It greatly benefits
our humankind. But the sense of
transcendent of believing in the promise of
the greater eternity is our guiding
hope as Christians. Jesus promised his disciples
that where he would go, there would be a place for them. In the acts of the apostles,
as Stephen was being martyred, he was inspired by
a vision of heaven. This is our vision and our hope. As bishop, I realized
that I am called to be a leader of the
church here on earth. But I must always point out the
realities of the world to come. Without a sense of
the transcendent, our world lacks hope. It turns inward on itself. How many times in
the gospel did Jesus try to turn people to look
outward to God’s vision instead of their own? He did this with His
parables that He said, so He told His disciples
with the stories that He related to the
pharisees and those whom He encountered, afflicted
illnesses and demons. As bishop, I feel greatly
responsible for teaching that after living in this world
no matter for how many years we are here, we hope for a
life that is changed not ended. This is our hope. And this is in our
hearts as Catholics that we will face our just
judge, the Lord, Jesus Christ. This perspective changes
everything for us, helping us to see the
crosses of this life in the face of eternity. Let us be encouraged
not because of what we have or know in
this world, but because of the promise of the next,
the world that is to come. At the end of his most
extraordinary life, St. John Paul II
said that he was ready to go to his
father’s house. His great witness was
the beauty of suffering. And in that suffering,
he had hope. As the Parkinson’s
disease ravaged his body, he still held onto the hope
that his suffering in this world was merely temporary. This spurred him on to
complete his service on earth with his hope fixed on
entering his father’s home. May we, who are all co-workers
in the vineyard of the Lord, never forget that hope
that is offered to us. And let us share
this joy and promise by the witness of our
own lives rooted firmly in our Lord, Jesus Christ. I thank you for being here
this evening and for your kind attention. And Karen has let me know that
we have time for questions if anyone would like to– I’m not sure I have the answers,
but I’ll try the best I can. Thank you. [APPLAUSE] Any questions? Yes please. Bishop, you spoke about
the depth of dignity access coming out in Massachusetts. In our related notes
that I know Pope Francis recently changed the church’s
teaching on the death penalty. And I know Pope John
Paul the II was more in favor of the death penalty. And that’s one the
teachings of the church that I always find hard to
reconcile with, because on just like a gut level, I
think that somebody, like one of the Tsarnaev
brothers or somebody, who commits a mass shooting
or something like that should be put to death. But at the same time,
I do want to believe in that sanctity of life from
conception until natural death. And can you speak on that,
especially like with the bill coming out and wanting to
be a proponent or a opponent of the bill and
proponent of life? Thank you. Thank you– I had that dichotomy, and
I had to start [INAUDIBLE].. And that’s to me, your
struggle is a hopeful sign. It’s a sign that you’re
reflecting upon your faith, that you’re thinking
about it, and that you’re willing to put action
behind what you believe. So I thank you for that. I would say that
St. John Paul II did write to leaders
in the United States on behalf of some who were being
put up for the death penalty. So I would say that he also did
oppose it, as did other popes. So Pope Francis continues
in a long line of tradition. And I still call Pope Francis
the Pope of connect the dots, because he just takes
every aspect of our faith. And he shows how our
prayer is related to our action is related
to our faith and our hope. So he is a master at doing that. And he really inherited
that tradition that is against the death penalty. And he concretized it. But remember I talked
about the minister who said to me that the Catholic
faith is so consistent that it’s credible in that way? I think that’s one more way
of bringing credibility, because if we are for
the death sentence, how could we be consistent
in fighting death with dignity in our
physician-assisted suicide? So it’s just part
of that continuous– Cardinal Bernardin called it
the seamless garment of life. It all fits together
and is all connected. So if we believe in the sanctity
and the dignity of life, then even in those places where
our natural human emotions is to take revenge, our faith
shows us a different way. I think some years ago, you
may remember this incident. There was a man who went
to an Amish schoolhouse in Pennsylvania. And I believe he shot 11 girls,
and he killed five of them. He himself was married
and had three children. And the story that
really touched by heart was that the Amish people,
who were affected by it, went to his home to
see how they could help his widow and
his three children. I mean, that is
true forgiveness. And not only did they say
they forgave him in words, but they actually went out
to reach out to his family. And that’s really
forgiveness in action. So I thought to myself
when I read that story, would I be able to do that? I remember on the day
of 9/11 all of you were born at that
time, at least, right? OK, good, all right, so
you could identify with it. I was stationed at a parish. And after the events of
9/11, that afternoon, we got a phone tree
together to say that we would have a 7:30
PM mass at the parish for hope and for healing. And, of course, gosh, I
was to preach the homily. So what homily do you preach
on an event like that? And I got up and talked about
what I could and put everything together as best that I could. At the end of the mass, one
lady came out of the church, and she said to me,
Father, you forgot to talk about forgiving
the terrorist. Well, I felt about this big. But I had to say to her,
Marie, I’m just not there yet. I’m just not there yet. It took a long time
to be able to come to that sense of forgiveness. But that’s what we’re called to. And that’s who we
are as Catholics and as witnesses to
Jesus in the world. Sometimes it’s very
difficult, as I found out on that night of 9/11. But it’s what we’re
called to be and to do. So I hope that
helps a little bit. Thank you– very good,
and thanks for struggling with that question. Anybody else? This should have been
the United States. There are several states
that have no guarantee of a priest-penitent privilege. But beyond that,
there are now forces that are lobbying that the
sealed confession should be violated in the cases of
sexual abuse of children. My question is, do
the American bishops centered in any coherent or
cohesive response to that? And are they
concerned about that? Or are they just going to let it
play out and see what happens? Thank you, that’s
a great question. I believe that there was
a case in Louisiana where they were thinking of
prosecuting a priest because he did not report what he had
heard in confession, so under the seal of confession. As bishops, we are monitoring
that and speaking out against any legislation, because
it would totally, totally, to me, rip apart what the
sacrament of reconciliation is that a person has a right
to go in to confess to a priest his or her sins with
the short confidence that what he or she says is
in absolute confidentiality and protected. So the bishops are
monitoring that. Particularly, I remember
that incident in Louisiana. I think it happened two or three
years ago where I’m not sure how far it went. But they were at least thinking
of prosecuting a priest. And he had an army of people
with him who fought back. But I know that we
are mandated reporters if it’s told to us in
a counseling situation. But in the sacrament
of reconciliation, if we violate that, it destroys
the integrity of the sacrament to me. Thank you. First f Thank you for your
presentations. I read about your listening
sessions a little bit. And I’m wondering how you
see those on the continuum listening, apology. and
then hope and path to which rebuilding. Where are we on that? Could you– Well, I wanted to have
the listening sessions, because many who are
even regular churchgoers don’t understand the Dallas
Charter and what it entails. For instance, I still get
letters from people who say, Bishop, you should report
each instance of this to the civil authorities. Well, we do report each instance
that we receive not deeming it credible or incredible. But whatever comes in, we
report to the DA’s office to respect the DA’s office. I know that’s done here in
the archdiocese of Boston. So those kind of misconceptions
or misperceptions– I was hoping that in
the listening sessions, we could kind of clear them up. What I have found is
that there are still so many people who are hurt and
angered by the betrayal of what was done. And I can certainly
understand that. I really can understand that. But in showing where
the church is now, what the Church is doing to
prevent any type of abuse, and how the church reacts
to a report of abuse, I’m hoping that
we’ll show our people that we’ve taken
seriously past mistakes, and that we’re working on
them as best as we can. I was very hopeful at
this summit in Rome that both Cardinal Sean
O’Malley and Cardinal Cupich were there, as well
as Cardinal DiNardo, who’s the president of our USCCB
United States Catholic Conference of Bishops,
because I believe each of them can bring our experiences
and our perspective on how to deal with this and
concretely in a concrete way. And I know Cardinal O’Malley– gosh, we were talking
earlier with Father Billy– that he has been
dealing with this issue almost three decades. And he still continues
to deal with it. But I’m glad that they brought
our American United States experience to that summit. So that’s what I’m feeling that
there’s still a lot of anger out there amongst our people. There’s still a lot of
misperception about how we’re handling things. And, for example,
many people took that Pennsylvania grand jury
report as happening now. Well, that went
back over 70 years, not to make any excuses
for it, but, certainly, we deal with things a lot
differently than we did before. Thank you. And we’ll take
one more question. Concerning the
virtue of hope, do you see any hope for in
Catholic education that it’s getting so expensive
that it’s much more difficult for the poor and
immigrants to be participating. Any hope of going
back to those days where we had priests, nuns,
and brothers so that– is there any way we can
provide a preferential option for the poor and Catholic
education, given our problems with the expense. Yes. And I see two aspects
to your question. First is, can we
return to the days when we can depend solely on the
sisters, the religious sisters, the religious brothers,
and the priest who taught in our schools? If we look at the
numbers, no, we can’t. We can’t return to those days. However, there are
different creative ways in which we can provide Catholic
education as an alternative. So when I think of, as you
say, a preferential option for the poor, I think of
the Jesuit nativity schools that are around the country that
are providing a model like that where they’re co-partnered
with businesses. The students also intern
at those businesses, so there’s a connection between
the businesses and the schools. So I think that we
won’t be at the days where we had every
classroom with a sister or religious sister and at our
religious brother or priest. But there are
different ways in which we can be creative in bringing
Catholic education to others. For instance, many
of our youth today have their roots in either
Central or South American countries. There was a perception there
that Catholic education is for the elite so that
when they come here, they don’t make that
transition that we are based in a system where Catholic
education really took a few generation of immigrants
and mainstreamed them into American society. Catholic education
was an expectation. So I think if we can look at
those different creative ways and models, we can help
to fulfill that mission. But it takes the whole
church working together. We recall the days when the
sisters worked for $1 a day and literally for $1
a day in the school. And that’s why many of the
religious communities that just taught in schools are in the
awful financial positions that they are, because
the sisters were not paid at just wage. So I don’t think we’ll
return to those days. But I think we can be
creative in looking forward to the future and
having different models of Catholic schools,
different ways of delivering those models that won’t
make it free again but that will, at least,
make it affordable. Thank you. Thank you very much. [MUSIC PLAYING]

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