Today's Marists Volume 7, Issue 1

Today’s
2022 | Volume 7 | Issue 1
Marists
Society of Mary in the U.S.

Today’s
Marists
2022 | Volume 7 | Issue 1
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
Thomas Ellerman, SM
Mike Kelly
Joseph Hindelang, SM
Randy Hoover, SM
Bishop Joel Konzen, SM
Bev McDonald
Elizabeth Piper
Jack Ridout
Nik Rodewald
Bill Rowland, SM
Linda Sevcik, SM
Today’s Marists is published three times a year by The Marist
Fathers and Brothers of the United States Province. The contents
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Today’s Marists Magazine
Society of Mary in the U.S. (The Marists)
Editorial Office
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www.societyofmaryusa.org E Q
Marist Provincial Office
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Marist Center of the West
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In this issue...
3 from the Provincial
by Joseph Hindelang, SM
4 Current Challenges of Youth
by Ted Keating, SM
6 Young People in Aotearoa/New Zealand:
Marist Youth Worker Perspectives
by Members of The Logos Project
9 Synagoga & Ecclesia in Our Time
by Brendan Murphy
Society of Mary of the USA
10 In Their Own Words: Marist Students Discuss
Their Faith
by Nik Rodewald
12 Youth, Faith and Mental Health
by Brian Freel
14 The Challenges Young People Face in a Secular
& Chaotic World
by Bill Rowland, SM, Kevin Mullally and Nik Rodewald
18 Compassionate Counseling
by Daniel Lai
20 Movie Review: An Invitation to Empathy
by Brian Cummings, SM
22 The Aftermath: Volcanic Eruption &
Tsunami in Tonga
by Aisake Vaisima, SM
24 Unity in Diversity in Daily Living: Not Just an
Ideal but a Practice
by Tom Ellerman, SM
25 Our Road to Emmaus
by Jack Ridout
25 News Brief
26 Marist Lives: Bishop John E. Gunn, SM
by Susan J. Illis
27 Donor Thoughts: Why I Support the Marists
by Marianne Ravry McDevitt, Dan McDevitt and Family
Distributed freely by request to churches, schools and other
organizations. Home delivery is available by free subscription.
Contact our Editorial Office. Our website offers additional
information of interest to friends of the Marists. It is refreshed
regularly.
Cover Credit
© 2022 by Society of Mary in the U.S. All rights reserved.
Our cover helps us use our imagination to step into the whirlwind of
Printed on partially-recycled stock with a vegetable-based ink mixture.
contemporary youth and the chaotic world that so often surrounds them. Use
Design: Beth Ponticello | CEDC | www.cedc.org
your imagination and pray over the photo for the youth of our time as you read
many of the articles here in this issue of Today’s Marist dedicated to them and to
2
those who serve them.
Today’s Marists Magazine

from the Provincial
Rev. Joseph Hindelang, SM
From the beginning of the Society of Mary, Marists have
been called to all kinds of ministry including the ministry of
education, “especially among the young” as our Constitutions
remind us. There are many ways to fulfill our call to be
missionary, to announce the word of God, to catechize and
to do the works of mercy. However, Fr. Jean-Claude Colin, the
founder of the Marists, had a special place in his heart and in
the Society of Mary for working with young people.
Babies and children are welcomed and valued by parents
and families. As they grow and experience some degree
of independence in thought and action they can require
additional patience, even from those who love them. The world
and the Church often find it difficult to deal with pre-teens
and teens: Where do they fit in and how much supervision or
independence should they have? Young people often wrestle
with those same questions, knowing that they are not children
but are not yet ready to face all of the issues with which
independent adults deal.
Transitions in life are never easy. Moving from childhood to
adulthood has gotten more difficult in our modern world.
Stress and anxiety seem to cause some teens to be angry or
lead to moodiness or even depression. There are many theories
as to why this is but it is not just caused by social media.
Whatever the causes, it is important that as a culture and as
a Church we work with young people to help them grow into
healthy, happy and productive people. Part of this growth
involves helping them understand that they have been created
and loved by a God who has greatness planned for each of
them.
Recently a group of Marist Brothers of the Schools (part of the
Marist Family) met with Pope Francis in Rome. He reminded
them of the importance of, “remaining faithful to the service of
educating and evangelizing young people.” He said that Mary
is a model of faith and prayer who shows us the joy of believing,
hoping and loving according to the Gospel of Christ.
Mary was most likely a teenager at the time of the
annunciation when God chose her to become the mother of
His Son. This left the teenaged Mary troubled but she came to
understand that despite her feelings of unworthiness, she was
loved by God and called to be a part of God’s plan.
As people of faith and people who care about young people,
we can all work to help them know that they are valued and
have much to offer. Certainly, this is a call of Marists who
are involved in our schools or have any contact with youth.
Our Marist schools in Atlanta and Duluth, Georgia, Pontiac,
Michigan and San Francisco, California have increased
personnel and funding in Campus Ministry, Marist Way and
Counseling programs to help our students to work through the
difficult and confusing parts of their lives.
One way to help teenagers work through their personal
growth and interior challenges that they face is to remind
them to focus outward. Being aware they are not alone in
their struggles in life can help them form bonds with their
peers. It is also helpful to them to find people or causes that
they can assist. They can take as a model for their lives Mary,
who while she was pondering God’s plan for her, went to visit
and help her cousin Elizabeth. Teenagers who get involved in
service projects often find meaning and joy in helping younger
children, older adults, those who are lonely or those in some
special need. There also seems to be a great interest among
young people in causes bigger than themselves such as human
rights and ecology. In his message to the Marist Brothers, Pope
Francis sees these causes as linked together: “environmental
and social dimensions, the cry of the earth and the cry of the
poor.”
For human beings, growing in maturity includes becoming
other-centered or focusing outward. A goal for Marists involved
with young people, from the time of Fr. Colin in the 1830s
through our own times, is to help them grow in maturity and to
become generous disciples of Christ. When the angel appeared
to Mary at the annunciation of the Lord, the angel conveyed
God’s message: “Do not be afraid, you have found favor with
God.”
These are challenging times to be a teenager or to work with
teenagers. I invite you to read various articles in this issue of
Today’s Marists that focus on some of those challenges. Join
us in praying for young people, their parents and those who
teach or work with youth. In a variety of ministries, we Marists,
and those who minister with us, try to convey God’s message
to young people. Do not be afraid of life. God, who created you
out of love, still favors you. God wants great things for you. God
invites you to do great things for others.
“A goal for Marists involved with
young people, from the time of
Fr. Colin in the 1830s through
our own times, is to help them
grow in maturity and to become
generous disciples of Christ.”
Volume 7 | Issue 1 3

Current Challenges of Youth
by Ted Keating, SM
In a conversation with the Today’s Marists
editorial board a number of weeks back,
we were deeply touched by so much in the
news and in the firsthand experiences of
our board members about the struggles
of youth here in the US and around the
world. While these challenges have been
around for a number of years, they have
now been greatly exacerbated by the
impact of the Covid-19. A bold headline
in the Washington Post on March 31,
2022, was “‘A cry for help’: CDC warns
of a steep decline in teen mental health.”
A subtitle read “More Than 4 in 10 told
the health agency they feel persistently
sad or hopeless.” It went on to report a
great deal of research by the Center for
Disease Control (CDC) supporting these
conclusions. Another headline in the
Washington Post some months earlier
said: “This is a crisis: Tens of thousands
of children affected by pandemic-related
deaths of parents.” The current issue of
the magazine The New Yorker has a lead
article reading “The Mystifying Rise of
Child Suicide.” It is hard to even write that
phrase without shock and a lump in your
throat. Those words do not seem to go
together.
The CDC study finds that we already
suspect that the safest place for
adolescents is generally in school. They
have a functioning relational base at
school and have access to a great deal
of help and support there. School also
provides regularity of life. In this issue
you will read an article by Brian Freel,
Director of Campus Ministry at Marist
School in Atlanta, Georgia, that well
covers this terrain. His article points out a
variety of ways that the school as a system
can help with the struggles set out by the
CDC study, especially a Catholic school
with its insistence on a Catholic set of
values. Schools may not be able to provide
direct therapy using the CDC study issues
but there are a host of other possible
interventions through in-classroom
and school support services. In recent
years there have also been a number of
dysfunctional aspects of school including
bullying, ostracizing, etc. However,
schools have been diligent in dealing with
these phenomena.
This issue also includes an article by Nik
Rodewald, Theology Teacher and Campus
Minister at Marist School in Atlanta,
Georgia. Nik’s article lays out a daunting
description of chaos and fragmentation
among youth today from easily moving
back and forth between varied relational
and social systems, both real and virtual,
to exploding types of media technologies
that may be leading them on their way
to the mysterious “metaverse”, a wholly
virtual world, ready for fantasies of
new self-creation. It is a vital challenge
4 Today’s Marists Magazine

to centering their lives without even
considering the world of family,
neighborhood, community, and the early
pangs of love and romance. However,
Nik summarizes the quite successful
program at Marist School that places
life vocation at the integrating center of
the school’s programs - academic, extracurricular,
and faith life. It is called the
Vocation Paradigm, literally meaning
that it can be integrated into courses,
obviously religion but other course areas
and school programs and can have an
impact on students’ choices about who
they are, how they will live their lives and
how they will offer themselves in service
to others during their lifetime. In a school
like Marist, students are certainly being
bombarded by other forces and pressures
in their lives that may or may not focus so
much on who they will be and what they
will “make of themselves” in response to
a sense of “call” in their lives at the very
depth of their beings.
Fr. Bill Rowland, SM, Marist School
President, writes an article in this issue
on the role of Marist education in an
ever more secularized world, a constant
concern of his. He is right on topic, of
course, because that was “front and
center” to Fr. Jean-Claude Colin, SM,
the Founder of the Society of Mary
and his view of the mission of Marist
education. Fr. Colin said at one point
that this mission of education to what
we call secularism was as important as
our mission work in the South Pacific.
He said: “I think a hundred times more
highly of the education of youth in our
own countries which are also pagan, than
I do of the foreign missions,” this from the
mouth of one of the greatest missionary
Founders of the 19th century. He would
not have been aware of our language
of secularism and the methods we use
for social analysis (sociology), but he is
stunningly clear on the same forces in
France just after the French revolution
which reflected an environment of what
he calls a “paganism.”
French society had become overwhelmed
by the world of the “so-called”
Enlightenment devolving unnecessarily
into a rigid secularism as Marist School
Principal, Kevin Mullally explains in his
fine article on this topic. Jean-Claude
Colin could appreciate the concerns
of “justice and liberty of the men(sic)
of these times” and his respect for that
was a key factor in his fairly innovative
approach to pastoral ministry, aware that
only an unpretentious approach would
succeed with his generation (and ours).
However, he could not have foreseen
the intense ideology of secularism of
our own time that uses the power of
media so often to sideline any sense of
transcendence in culture and society.
As Kevin shows, it can easily become
dehumanizing.
As one author has commented, without
God (transcendence) anything goes in
society, but having driven God out of our
culture was easier than finding a way to
drive out the power of the evil one. God
is a profound and puzzling respecter of
freedom. The evil one is notoriously not.
Just look at the horrors of Ukraine going
on around us and much of the murderous
violence of wars of the 20th Century.
However, as Fr. Colin often implies, the
rejection of secularism as an ideology
does not require us to let go of human
rights, civil rights and the profound
respect for human dignity along with its
scientific and technological developments
- also the results of the Enlightenment.
Vatican II had no trouble in making that
distinction. Marist School has courses in
all these fields and shows the honor due to
the Enlightenment in these ways without
losing its way.
Brian makes a number of helpful points
on how Marist School can take this move
against the ideology of secularism in
ways that Jean-Claude Colin would do,
centered on prayer and meditation, good
psychological growth and focus on the
virtues. Fr. Colin also insists that we need
to educate youth to such a high level that
they would be able to speak intelligently
to the age and find comfort with the most
highly educated of the age - ready to
counter the illusions of secularism that
Kevin and Fr. Rowland discuss.
In closing, I am aware of a touching
and engaging quote by Mother Teresa
of Calcutta that I thought of as Brian
was setting out a plan for deepening the
religious sensibilities of the students.
As with all her quotes, it is a simple but
powerful dynamic plan of Mother Teresa:
Silence bears fruit in prayer.
Prayer bears fruit in faith.
Faith bears fruit in love.
Love bears fruit in service.
Service bears fruit in joy.
~ Mother Teresa
Volume 7 | Issue 1 5

Young People in Aotearoa/New Zealand:
Marist Youth Worker
Perspectives
by Members of The Logos Project, Marist Youth Development
Introduction
The Logos Project [linktr.ee/logosproject]
is a Marist Youth Development
Organization based in the city of
Auckland, Aotearoa [the Māori name
for New Zealand]. We work actively
with young people, conducting retreats,
programs, and formation exercises that
link together faith and life in a way that is
relevant to our communities.
Our mission is inspired not only by the
Gospels, but also by the history of the
Marists, and by the experiences and
hopes of the children, young people,
and young adults we encounter. Our
work seeks to uphold the principles of
the Treaty of Waitangi, the treaty signed
by the European Settlers and Māori
people in 1840. We aim to encompass the
values of the Treaty to support our young
people to be empowered, understood,
and supported for who they are and from
where they come.
The Logos Project brings together people
of all different backgrounds, skills,
gifts, and walks of life who have been
trained in various areas, all of which add
unique value to the work we do. We are
fortunate to live and work in multicultural
communities. As a youth development
organization, embracing and celebrating
diversity is close to our hearts. According
to the last national census, school
communities in Aotearoa comprised
50.3% New Zealand European [Pakeha
in Māori] students, 23.9% Māori, 9.8%
Pacific Islanders, 11.8% Asian, and 2.7%
other. We work both in single-sex and also
co-educational schools, with students
ranging from 11 to 18 years in age.
Over the past two years, our work has
evolved along with the rest of the world.
Instead of primarily face-to-face youth
work, we have become online engagement
experts. We have connected with students
over social media, Zoom workshops, and
fun times, and we have created online
resiliency journals [simplebooklet.com/
rediscoverissue21]. Like young people in
other countries, students in Aotearoa have
been tested by the pandemic. Students
have gone in and out of lockdowns. They
have had to deal with learning online,
being separated from peers, and missing
out on essential milestones in school life.
We have seen students in their last year
of school drop out in order to support
their families financially, and we have
noted a sad rise in mental distress and
social anxiety, as well as an overall loss of
motivation.
In this article, the seven staff members
of The Logos Project have shared their
thoughts on the current challenges facing
young people in Aotearoa. We would like
to express our gratitude for being able
to continue doing such meaningful and
fulfilling ministry. We are constantly
impressed and inspired by the resilience
and insight of the students with whom
we work. It is an absolute joy to journey
alongside students who we not only deem
to be the leaders of tomorrow, but who
have also had to step up to be leaders of
today as well.
Team Reflections
Jen | 37 | Leader
In 2021 we experienced our most
prolonged lockdown during the Delta
outbreak of Covid-19, almost five months
long. During that time, most families
worked from home, and young people
grappled with the new reality of online
school. So, it is fair to say that everyone
felt exhausted at the end. The novelty
of being home wore off, and the stress
and damage to young people became
evident. Many students struggled with
motivation, learning online, and taking
exams, and others felt lonely and isolated
without their friends. Schools are
communities of connection, safety, and
learning. When we close school for long
periods, we effectively put an end to the
lives of young people. On the other hand,
for those young individuals who suffer
from social anxiety or find school a toxic
environment, being home was a positive
experience.
Thankfully, the lockdown came with
a silver lining, namely, Christmas at
home with family and friends, as well as
a summer break. New Zealand's Covid
response plan worked well to keep us safe,
limiting the spread of infection and the
6 Today’s Marists Magazine

p.6 (left): Senior Student leaders from the Auckland
and Hamilton Diocesan high schools gather. Our Salt &
Light Retreat is a 3-day overnight retreat where leaders
connect with one another while deepening their identity
in leadership and faith.
p.6 (right): (Upper picture): The Logos community
gathers for its annual Advent Mass and Christmas party
to conclude the year; (Lower picture): (left to right)
Jen Martinez, Grace Senio, Sam Mano, Laura McLellan,
Seremaia Turagabeci, Melania Uhatafe and Tess Parker
p.7 (left): Senior students and past student leaders participate
in an 'Amazing Race' team building activity
p.7 (right): Past student leaders lead a team chant with
the new student leaders
impact of the virus on our public health
care. Now we are in the third month of
our Covid-19 Omicron outbreak. Due
to high vaccination rates, young people
can be physically in school. However, as
this outbreak began to peak, thousands
of young people were back in home
isolation, this time with Covid likely in
the house and family. Omicron continues
to sweep through our nation, and peaks
are beginning to show up in other parts
of the country. Anxiety among young
people has soared, while at the same time
many young people's mental health was
already stretched. Young people, however,
are adjusting to the ever-changing
circumstances. I have been amazed at
how most young people have shown
resilience and responded positively to
the challenges. We must significantly
invest in the well-being of young people
in years to come, because no one knows
what the long-lasting consequences of the
pandemic will be.
Grace | 20 | Intern Youth Worker
Recently we asked our young people a few
questions concerning Covid-19. One of
the questions asked if anything positive
has come out of the pandemic. For this
question not a single answer, one way or
the other, was offered. There is no denying,
even without an answer to that question,
that the pandemic has produced severe
harmful effects on our young people. Yet I
believe our young people have responded
exceptionally well in these times of
uncertainty and can be seen as beacons of
hope to others. Young people have latched
onto and nourished whatever form of
connection they could find, whether that
be online school, participating in creative
arts, or serving in the community. It is
refreshing and inspiring to see young
people not allow the current situation stop
them from doing their best and helping
others in need.
Seremaia | 30 | Youth Worker
Senior students have missed out on
milestone events. These events are
moments that they traditionally look
forward to. They have endured loss and
grief, leading to feelings of sadness,
anxiety, and stress. There is anxiety about
their future as they come to terms with
living with uncertainty. I notice that
seniors crave connection and yearn for
moments of laughter and love. This was
evident before the pandemic and is now
greatly enhanced. Many students now
support their families, reducing their
ability to keep up with school. Some
students have voiced that their leadership
roles take up a lot of their energy and
effort, which in turn causes their
academic work to suffer.
Nia | 22 | Youth Worker
We journey with many young people and
many are tired of living with uncertainty.
For example, a few of our Year 13 (17-yearolds)
leaders expressed how challenging it
is to stay motivated or hopeful when it feels
like everything in their lives could change
in a split second. Exhaustion also comes
from transitioning to different stages all
the time. I sense that another challenge is
the longing to connect “normally” again
and to catch up with friends.
Sam | 38 | Program Manager
The loss of freedom to socialize normally
and participate in sports and other
group activities has been an enormous
challenge for young people. They lost
existing gathering spaces for long periods
of time. Here they felt free to express and
develop their sense of self. Yet, despite
the challenges, most young people I have
encountered support the government's
Covid-19 response plan. They know we
have already done really well compared
to other parts of the world, and since our
island nation lies close to other Pacific
Islands, we have protected the lives of
people there, too. This matters for the
young people we work with since Pacific
people form a vital community within
the fabric of our society. It has taken a
lot of getting used to, but we have seen
young people adapt to so many changes
and really get on with living life while
remaining kind and understanding.
Laura | 23 | Youth Worker
While interacting with young people
online, I sensed one of the biggest current
challenges was navigating the loss of
routine. Young people usually become
accustomed to a routine. Activities
during the day are scheduled at various
times, and young people gladly follow
the pattern. It helps them stay on top of
all that they do on a daily basis. With the
lockdown experience, however, the aspect
of time and space became blurred. It was
much more challenging for young people
to see the boundaries between school,
home, and social life merge together. It
was generally a shock to stay at home
for most of the day, probably in their
bedrooms indoors and isolated from
friends, teachers, community, and even
family. Young people live interconnected
continues on page 8
Volume 7 | Issue 1 7

and relational lives. But now it was obvious that many found it
hard to connect to others always by means of a screen.
Many days often all blurred into one. Therefore, we needed to
hold consistent planned opportunities for our young people that
could punctuate their day and get them into a better sense of
routine. Every day at 5:00 pm we had fun activities and games
online for them to be able to connect to and unwind from school.
We called this “FUNTIME.” It allowed our young people to set
an ending to their academic day and then have some enjoyable
downtime with peers before they prepared for the evening. This
turned out to be instrumental in helping to set boundaries and
to transition from “school time” to “home time.”
Tess | 29 | Senior Youth Worker and Manager
One of the ways we have been able to respond to the difficulties
young people faced is by running sessions during their class
time. For example, during our nationwide lockdown in August
2021, we designed and facilitated well-being sessions for
intermediate students to help them unpack their experiences
and connect with one another.
While we adults missed being face to face with the young people,
it was a thrilling experience for us to engage with them in this
new way. We were excitedly introduced to their siblings, dogs,
and even once a rabbit, and we got to check in with how things
really felt for them. Last year we began a Wellbeing Advisory
Group for senior school students. These 8% students come together
to connect, share, and learn new tools and skills to bring back
to their school communities. Taking the time to formulate their
ideas and insights is absolutely worthwhile. To 92% quote Taiarn, one
of our Y13 students from Marist College, "The Logos well-being
advisory group is a group of young people from different places
and backgrounds who are passionate about mental health and
improving its place in school communities. 28% I thoroughly enjoyed
being invited to a space so open and vulnerable. Not once did I
feel scared or hesitant to share my thoughts, 6% and I am incredibly
appreciative that they created such a safe space for us to have
these discussions. It taught me so much about myself and others.
66%
It reassured me that though we're all different in many ways, we
also share very similar feelings and thoughts."
Conclusion
As you can see from our staff reflections, the same key trends
have woven themselves through so many 36% young peoples'
experiences in Aotearoa. First, despite living in a digital
generation, students struggled to transition online, and they
grieved the loss of their regular school routines. With school
exams, dances, sports, camps, and other vital
64%
experiences being
disrupted, we saw a widespread decrease in motivation and a
great increase in anxiety and fatigue.
It has been an interesting and rewarding learning experience
for us as youth workers to continue engaging with our students
online. Well-being was an obvious focus for us to try combatting
the influences on our young people's mental, spiritual, and
social health. We are all proud of what we have achieved across
the various platforms and programs.
We keep in mind the struggles that our young people have been
through, and we will continue to work towards 8% supporting them
as much as possible no matter what the future may bring.
92%
SURVEY SAYS...
We asked young people on social media the
following questions concerning the pandemic. Below
is a summary of their responses.
Do you think the pandemic has
changed you?
Yes: 92% No: 8%
Young people made these statements:
• It’s changed my mind-set, and I look sort of
different.
28%
• I guess caring for others has reminded me that it
wasn't only me; it was the whole country.
6%
• I think it has given me a different perspective
8%
on life.
66%
• 8% I’ve definitely been meeting new people
throughout lockdown, especially through social 92%
media, and I feel a sense of belonging with them.
0%
• I still 92% feel social anxiety now from not being able to
be around other people.
• I feel closer to people.
28% 0%
66%
70%
64% 8%
62%
What are any positive things to
come from the pandemic 62% for you?
No responses
8 Today’s Marists Magazine
6%
Do you feel that you were
supported 36% 30% through lockdown?
Yes: 64% No: 36%
92%
38%
0%
28%
8%
92%
36%
28%
Do you think that as a society we
have come together 70% 6%
more 64% or have
we become more divided?
Come together: 28% 66%
More divided: 66%
Not sure: 6%
30%
Have you become closer to your
own family because of lockdown?
Yes: 70%
6%
No: 30%
66%
36%
64%
36%
62%
38%
64%
Do you think that as a society we
care more about each other than
we did before the pandemic? 0%
Yes: 62% No: 38%
70%
30%
38%

Synagoga & Ecclesia in Our Time
by Brendan Murphy, Social Studies Teacher, Marist School, Atlanta, Georgia
During the first and second centuries, tensions arose between
Christians and Jews. Christians, as we know, regard Jesus as the
Messiah prophesied in the Hebrew Scriptures, and Jews do not.
Many early Christians held that Jews, merely by continuing to
be Jews, threatened the very legitimacy of the Church. In their
view, if Judaism remained valid, then Christianity had to be
invalid. Church fathers reacted to this defamation by attempting
to delegitimize Judaism through a series of teachings that
theologically eviscerated Judaism. Central to that effort was a
tenet developed by early Christian theologians which said that
God had canceled the earlier covenant which he had sealed with
Israel when forging a completely new relationship with followers
of Jesus. As such, Judaism was discredited and Jews were rejected
and shunned.
This replacement theology, in which Christianity was believed
to supersede Judaism as the new Israel, became central to
Christian self-understanding. It was often expressed in artistic
form in popular depiction known in Latin as Ecclesia et Synagoga,
which one finds in the Middle Ages in illuminated manuscripts
and woodcuts, as well as statues and stained-glass windows
that adorn churches and cathedrals. In these works of art,
Ecclesia (Church), the symbol for Christianity, is an elegant,
regal woman, crowned and triumphant. Synagoga (Synagogue),
symbolizing Judaism, is also a woman; but she has lost her crown
and appears rejected, defeated and often blindfolded. In some
representations, she is also often disheveled and unattractive.
This theology of supersession, as it is called, developed alongside
the charge that Jews are collectively responsible for the death of
Christ. This accusation became the foundation upon which a
Christian tradition of anti-Judaism was built, leading to a long
and tragic history of antisemitism throughout the world that has
had devastating consequences.
In the mid-twentieth century, following the Holocaust, many
Christian and Jewish leaders sought a new way of moving
forward. On October 28,1965, at the Second Vatican Council,
the Catholic Church proclaimed in a landmark document
called Nostra Aetate (In Our Time) that the covenant God made
with the Jewish people had never been revoked and that Jews
cannot be charged with killing Jesus. The decree states that,
“God holds the Jews most dear,” and that “Jews should not be
presented as rejected or cursed by God,” and it calls for “biblical
and theological studies as well as fraternal dialogues” between
Christians and Jews.
Since Nostra Aetate was promulgated more than 50 years ago,
Catholic recognition of the irrevocable permanence of the
Jewish people's covenant with God has led to a new positive
regard for the post-biblical or rabbinic Jewish tradition that is
unprecedented in Christian history. In addition to theological
and historical considerations in the decades since Nostra
Aetate, many Catholics have been blessed with opportunities to
personally experience Judaism's rich religious life and God's gifts
of holiness to Jews.
Sculptor Joshua Koffman, Marist School Social Studies Teacher Mr. Brendan Murphy,
and Archdiocese of Atlanta Auxiliary Bishop Joel Konzen, SM were among the
speakers who gave remarks at the blessing and dedication of the Synagoga and
Ecclesia in Our Time sculpture
Inspired by Nostra Aetate, a recent sculpture called “Synagoga
and Ecclesia in Our Time” reimagines Christian-Jewish relations
and expresses a deepening appreciation of a divinely given
mission to bear witness to God's faithful love and to embrace
the virtues of solidarity and compassion. Philadelphia sculptor
Joshua Koffman created this original work of art in consultation
with the Institute of Jewish-Catholic Relations at St. Joseph’s
University in Philadelphia, Pennsylvania, to mark the 50th
anniversary of the Nostra Aetate declaration. On Pope Francis’s
visit to Philadelphia in 2015, Saint Joseph’s University, a Jesuit
school, invited the pope to visit the campus and bless the newly
dedicated statue. Just last year, on October 13, 2021 a dedication
ceremony was held at Marist School to mark the installation of
the second rendition of the Synagoga and Ecclesia in Our Time
statue on the high school’s campus.
Father Bill Rowland, SM, Marist School President, stated,
“Synagoga and Ecclesia in Our Time is a welcome addition to
Marist School's campus and brings inspiration to our classrooms.
Society of Mary Founder Father Jean-Claude Colin wanted
‘teachers to teach and students to receive religious truths as a
matter of utmost importance, the study of which requires their
highest efforts.’ The religious truths voiced in Nostra Aetate are
received with reverence and taught with care. We devote our
highest efforts to its study so that its lessons can become a lived
reality for present and future generations of Marist students.”
It is our hope that the statue will awaken in the hearts of
the Marist School community the desire to apply all our
learning, insight, and innate sympathy to promoting mutual
understanding among different peoples, religions and cultures.
[To see a short film about the statue’s creation and installation at
Marist School, visit: vimeo.com/626884894]
Volume 7 | Issue 1 9

IN THEIR OWN WORDS:
Marist Students Discuss Their Faith
by Nik Rodewald, Theology Teacher and Campus Minister, Marist School, Atlanta, Georgia
As Pope Francis calls on the Church to develop a listening heart in order to better journey with people, it seems as though any discussion
on youth and their faith must begin by authentically engaging with the words and experiences of young people today. What follows are
selected responses from a group interview with some students of the Marist School Class of 2025:
How do you live out your own faith?
“For me, I try to go to Mass every Sunday, although
sometimes you prioritize things over Mass. Just
praying daily or nightly helps. I like to study different
Biblical aspects and really look into certain aspects
of Scripture and I find that pretty interesting,
especially some of the various stories that people
don’t think about or read or aren’t canon (read article
by Emma S. in The Blue and Gold “Archangels in
Scripture” http://bit.ly/36xy8jb). When I pray I like
just sitting down – it doesn’t have to be sitting in
front of the crucifix – but just sitting down or even
when I’m walking down the hallway from class to
class, just talking to God and asking him or thanking
him for things.”
What, if anything, would make you more
likely to want to go to Church?
“I feel like if I could connect more with people my
age who go to Church, then I would feel better about
going. I mean, I don’t really mind going because I’ve
been doing it since before I can remember, but it’s
nice just to have more people to make it a little more
normal and something you can talk about.”
– 9th-grade student Emma S.
What does the word ‘faith’
mean to you?
“Faith is believing in things or
entities that you haven’t seen
before, but you believe that
they’re there. It’s something
that your heart and your mind
believe are true.”
– 9th-grade student Alec S.
What, if anything, would
make you more likely to
want to go to Church?
“We are kids, right, so we
have grown up in a time that is
different from every adult, and
every generation has grown
up in a time that is drastically
different from every previous
generation, and the people who
are talking and interpreting
the Scriptures at Masses are
people who lived a different
experience and grew up in
different scenarios than we have.
So, their responses are really
different from ours. One of the
things that makes it hard to go
to Church is that you’re hearing
someone interpret the same text
based on a completely different
mindset, focus and set of
experiences than you have, and
as young people it’s hard for us
to find someone who shares our
experiences within the Church
itself.”
– 9th-grade student Russell M.
10 Today’s Marists Magazine

What is the worst experience you have had in Church?
“It was actually my sister’s wedding Mass because the priest
they had – he was fine for most of the Mass until he got to the
homily part. My sister and her now-husband have a lot of friends
who are gay and they were at the Mass because it’s a wedding.
Probably my sister said something beforehand because she
didn’t want them to feel excluded, but the priest went a little too
far. While he was talking, he went off on them. He tried to make
it subtle, but he was still showing all his true feelings for them; he
was like, ‘oh all of you are going to go to hell.’ He kept on saying,
‘it’s not right, why are you doing this,’ and all that kind of stuff.”
– 9th-grade student Christian R.
Who do you think God is?
“Ooh, I kind of picture him to be like
Morgan Freeman.” [Laughs] “Who
would I say that God is? He’s a being,
man, he cares about us, and he wants
the best for us.”
If you could change one thing
about the Church, what would
it be?
“I think right now the issue is getting
more people to be priests. No offense,
but every Catholic priest I’ve met is an
old white guy and that’s not exactly
a very diverse group. The times in
which these old priests were growing
up in are different from the times we
have now, plus a lot of the Church’s
teachings are very negative towards
a lot of things that today’s youth care
about now, especially the homophobicness
that the Church is associated with,
which is the reason why a lot of today’s
youth are turning away from strict
Catholic teaching.”
– 9th-grade student Claire L.
Who do you think God is?
“I like to not think of God as a person, per
se, because that kind of undermines the
sanctity of Jesus being human. Jesus was
fully divine and fully human and so if you
give the humanity to both forms [Jesus
and God the Father] then it kind of takes
away from the sanctity of that. I like to
think of God as more of a presence, more
of a force, something that put me here
and expected me to take care of what he
made. I live because he wanted me to, so
I should do what he wants me to do.”
What is the best experience you
have had in Church?
“I think the best experience I’ve had at
Church was doing live-streaming, helping
our parish set it up and getting that
whole ministry together. Technology is
a big part of my being; I’m very good
with it and it’s a gift God gave me, but
traditionally there hasn’t been much
technology integrated with the Mass.
The ability for me to use my God-given
abilities to help other people get to know
God better was great.”
– 9th-grade student Whit K.
Volume 7 | Issue 1 11

Youth, Faith and
Mental Health
by Brian Freel, Director of Campus Ministry, Marist School, Atlanta, Georgia
Students sit in darkness
while attending a Stations
of the Cross prayer
service at Marist School
Introduction
In today’s society, young people are suffering mental health
issues to a larger degree than we have ever seen. The structures
and communication methods that we have used in the past
need to be modified so that young people today can benefit from
them. In addition, religion and spiritual practice can aid mental
health in many ways.
Mental health and spiritual health are related, but they are
clearly distinct. Mental health issues need to be handled by
trained professionals, while spiritual issues need to be addressed
by wise, experienced spiritual guides. In her book, Acedia & Me,
Kathleen Norris explores the relationship between depression
and the ancient demon of acedia, a Latin word which is what
ancient writers used to call depression and anxiety. Norris goes
into how spiritual practice and mental health care are both
necessary to ensure health for the human person. Both the
insights of the ancient desert father Evagrius Ponticus (345-399)
and the practices of modern psychology helped her journey
through the mental and spiritual health struggles and successes.
Current Mental Health Crisis
According to the Center for Disease Control (CDC), depression
and anxiety have increased over time. For children from age
6 to17, those diagnosed with either anxiety or depression, the
numbers increased from 5.4% in 2003 to 8% in 2007 and to 8.4%
in 2011–2012.
Among adolescents aged 12-17 for the past year 15.1% had a major
depressive episode; 36.7% had persistent feelings of sadness or
hopelessness; 18.8% seriously considered attempting suicide; and
8.9% did attempt suicide. In 2020, suicide was the second leading
cause of death for people aged 10-14 as well as those aged 25-34.
It should be obvious that young people need access to trained
mental health professionals, and they need to experience
behavioral health care with the same respect and support that
they would expect when seeking the expertise of other medical
professionals. Additionally, the Church has much to offer in
supporting their mental health.
Talking About Emotions and Correctly
Understanding Them
Our ancestors in the faith experienced, displayed, and described
the full range of human emotions. The Incarnate Son of God is
the primary example of both what it means to be human, and
what it means to be divine. The Gospels tell that Jesus wept,
agonized, rejoiced, complained, and even made jokes. When one
attempts to bury or deny feelings, this results only in unhealthy
displacement or a delayed roaring back of emotions that were
avoided in the first place. “When we ignore our feelings, or
suppress them, they only become stronger. The really powerful
emotions build up within us, like a dark force that inevitably
poisons everything we do, whether we like it or not.” (Marc
Brackett, Permission to Feel, 2019)
When talking about emotions, it is essential to name them
accurately. For example, if a person faces disappointment and
then says “I’m so depressed” it can lead to understating clinical
depression and overstating the current situation. Another
common phrase young people (and anyone living through
a pandemic) use is, “I feel overwhelmed.” A psychological
description of overwhelmed would include the inability to act
or move forward and to attend to the necessary activities of
everyday life. So, for a person still moving through daily life,
another descriptor such as “struggling to deal with everything,”
may be more appropriate. Experiencing then expressing and
describing emotions in an accurate and appropriate way is
totally in line with Christian tradition and is a sign of mental
health.
Emotions ≠ Me
Another gift of the Christian tradition is to recognize that
emotions happen, and they are important. But they are not allpowerful,
and they do not define a person. “Our emotional lives
are a roller coaster, climbing high one moment and plunging
the next.” (Marc Brackett, Permission to Feel, 2019) Saint Paul
declares this in his letter to the Romans, “What I do, I do not
understand. For I do not do what I want, but I do what I hate.”
(Rom 7:15) Here St. Paul is describing his struggle as some inner
12 Today’s Marists Magazine

force working against him, while he manages to keep his sense
of self-awareness of not doing what he does fundamentally
want to do. Emotions are a powerful force, and yet they can
evolve and change as easily as a windsock in a twisting breeze.
Our Christian tradition of spiritual masters can guide us in
these matters.
Part of Something Bigger
The downside of teaching young people responsibility and
accountability is that it is possible for them to feel as if the
weight of the world is on their shoulders. If they “pick the
wrong college,” or “disappoint mom and dad,” or fail in any
way, then they have ruined not only themselves, but also their
future and all the countless others who were depending upon
them. One gift of a religion that has a long history and a large
membership, such as Judaism or Christianity, is that it locates
the individual believer within a larger story. As a Catholic, for
example, I know that Abraham is my ancestor in faith, as are
Moses and Miriam, Isaiah and Esther, David and the mother of
the seven Maccabees sons. As I seek to live the Gospel today, I
stand on the shoulders of Peter and Paul, Benedict, Scholastica,
Francis, Clare, Teresa, John, Thomas Merton, and Dorothy Day.
As I participate at Mass, the Eucharistic prayers remind me that
all the angels and saints are gathered together to praise God.
Being a small part of something much greater than I can free
me from the unbearable weight of believing that I am alone and
everything depends on me.
Meditation/Mindfulness
In regard to mental health, a standard practice that is frequently
promoted in secular and religious spheres, businesses, schools,
hospitals and sports teams is meditation or mindfulness. Jon
Kabat-Zinn describes mindfulness as “paying attention to
the present moment, on purpose and non-judgmentally.” [bit.
ly/3MBPf2K] The Catholic Church can look to a broad tradition
of various prayer forms developed through the ages: Moses and
the burning bush; Elijah hearing a whisper; heavenly visions
Youth Mental Health Advocate Ross Szabo addresses 9th-12th grade students at
Marist School
granted to the prophets; Jesus slipping off to pray; the Apostles
gathering at certain appointed times of the day to pray; the
desert Fathers and Mothers in their contemplative moments;
monastic prayer; the Ignatian method of meditation; and the
experience of the Dark Night of the Soul. The wisdom of all
these traditions, insights, and practices can be accessed in our
times through activities like the celebration of the Eucharist,
the Liturgy of the Hours, Recitation of the Rosary, and Adoration
of the Blessed Sacrament. Sharing these practices with young
people can turn out to be a tremendous gift to their mental,
physical, and spiritual well-being.
Challenge and Calling
Adolescents often get a bad reputation of being lazy or listless.
So, what kind of challenges do we offer them? The standard
platitudes include for them to get better grades, secure a good
job, and take care of one’s family. All worthy activities. But
adolescents enjoy endless energy and a sense of boundless
possibility. Can we not ask more of them in a way that benefits
rather than diminishes their well-being? Let us not ask them
to participate in more activities which lead to less sleep and
more anxiety. Rather, let us ask them to create world peace, cure
cancer, eliminate hunger, and save the planet. These are worthy
challenges for our young people. Let us encourage them with
the good news that God is calling them to serve, to put their
talents at the service of a greater goal, a community bigger than
themselves. A sense of purpose and mission is a sure sign of good
mental health.
Sharing the Richness with Young People Today
The breadth and depth of the Christian tradition is ready to help
young people face contemporary challenges. The traditional
methods of “church,” however, need to be re-imagined for this
generation. The Springtide Research Institute has produced and
conducts surveys and interviews with young people specifically
in the area of religious and spiritual practice. Their 2021 report
states, “although the majority of young people that Springtide
surveyed consider themselves at least slightly religious (71%) or
spiritual (78%), most of the general population is not turning
to religious institutions in times of difficulty. This is despite the
fact that these institutions across the board have rituals, beliefs,
practices, and communities that aim, in part, to help people
cope with uncertainty.” (cf. www.springtideresearch.org) A glib
response is to say that young people should simply come back to
church. But contesting that idea, the Springtide research offers a
direct challenge to faith leaders with this observation: “Only ten
percent of young people aged 13 to 25 told us that a faith leader
has reached out to them personally during the pandemic. For
young Catholics, that number is even lower: only six percent.”
Therefore, a return to the traditional and the basic is needed.
The Mass sends us forth with the command: “Go in peace
and glorify the Lord by your life.” In Matthew’s Gospel Jesus
commands his disciples: “Go, therefore, and make disciples of
all nations, baptizing them in the name of the Father, and of the
Son, and of the holy Spirit, teaching them to observe all that I
have commanded you. And behold, I am with you always, until
the end of the age.” (Mt. 28: 19-20) What a great gift to the mental
(as well as the spiritual) health of young people: Peaceful people,
glorifying the Lord and going to others with the Good News that
they are not alone!
Volume 7 | Issue 1 13

The Challenges Young People
Face in a Secular & Chaotic World
The Mission of the Society of
Mary to a Secular World
by Bill Rowland, SM, President, Marist School, Atlanta, Georgia
Pope Francis, in Evangelii Gaudium, stresses the importance
of missionary work to Catholics: "…we cannot forget that
evangelization is first and foremost about preaching the
Gospel to those who do not know Jesus Christ or have always
rejected him."
The Society of Mary was founded in 19th Century France
when the intellectual and philosophical movement known
as the Enlightenment was dominating Europe. It replaced
faith with reason, combined it with the scientific method and
celebrated how both would lead inevitably to progress and in
turn, happiness. Proponents of the Enlightenment perceived
the very notion of God as limiting human freedom to prevent
humanity from reaching its full potential. Should that happen,
humanity would become like God and therefore, a threat.
Faith was viewed as a quaint relic from the past that would
eventually disappear. Consequently, religion had no role in the
public sphere and became a private concern.
Contemporary secularism is a further evolution of the
Enlightenment mindset. Dr. Matthew Petrusek, a Word on Fire
Institute presenter, spoke on "Re-enchanting the Secular." He
describes secularism as "…the view that what fundamentally
defines existence, including human existence, is matter and
only matter—no soul, no spirit, no transcendent love, certainly
no immaterial God. Just stuff." He says, "Secularism is the
name we give to the social, cultural, moral and even political
landscape that materialism generates."
Secularism is based on two illusions. The first worships the
false god, called individualism. It worships human freedom
with such professions of faith as "It's my life, and I will live
it as I see fit," "Don't tread on me," or "I have my personal
truth, and you have yours." The second worships the false
god called rationalism. Fr. Tom Ellerman, SM, an alumnus of
Marist School, points out that reason is limited only to what
can be seen, touched and measured. As a result, "secularism
denies further purpose, grace, Mystery and the future divine
transformation of all creation."
It also offers a competing gospel. Fr. Ellerman continues, "The
problem with secularism is that it does not appear inimical,
but benign as did the serpent in Genesis. The serpent seemed
to be concerned about Eve and her rightful empowerment.
Even God should not deny her anything. Genesis shows us
entitlement gone wild. We should not be denied anything and
have every right to claim everything for ourselves." That is the
gospel of secularism in a nutshell.
Fr. Jean-Claude Colin, founder of the Society of Mary, knew
instinctively the danger this mindset posed to people of faith. He
said, "The human race is like an old stump, one whose roots have
been eaten by a worm. That worm is the unbelief, the indifference
which has made the world pagan a second time." He analyzed
this present age as would a physician who, despite the protests
of his patient that all was fine, knew differently. If left untreated,
this unbelief and indifference would spread like cancer, leaving
humankind to live under the shadow of death from which there
was no escape. Eventually, humanity's anger at such a fate would
turn on itself, leading to violence, and despair.
Yet, Jean-Claude Colin believed that the Risen Christ so loves
what we call this secular age that he is sending his mother to
intervene and that the Society of Mary would be one way her
presence would be felt. He believed only a Church with the face
of Mary - humble, respectful, gentle and welcoming - could
effectively speak to this secular age. A Marian Church, as he
envisioned it, would best be able to reawaken the longings for
the Transcendent that God has planted in unbelievers and
believers alike.
What is the message of Mary to this secular age that the Society
of Mary is to communicate? Fr. Ellerman points out that the
antithesis of the secular worldview is Mary, the model of
discipleship and our mother in faith. "Hail Mary, full of grace,
the Lord is with you" is a rebuke to the spirit of this present age
that would deny the existence of God or argue that God must
die so that we human beings can maximize our potential and
not only live but flourish. The Angel Gabriel hails or salutes
Mary for being full of grace; that is, close to God or filled with
the Spirit of God. In other words, Mary is the model of what it
looks like when, from the secular perspective, one's entire life
is "infringed upon" by God. To be a Marist is to want to be full
of grace or on fire with God's love.
14 Today’s Marists Magazine

Rejecting the false gospel of secularism that sees God as
threatened by humanity achieving its full potential, the
Church embraces what St. Irenaeus joyfully proclaimed, "The
Glory of God is human beings fully alive." Mary says as much
when she sings, "My soul glorifies the Lord; my spirit rejoices
in God my savior." (Luke 1: 46-47) That does not sound like
someone whose freedom and potential were crushed and
squandered.
The secularist would say, "It's my life, and I will live it as I see
fit." A Marist says with Mary, "Let it be done to me according to
your word."
How Do Our Young People
Keep Their Faith in Such a
Challenging Culture?
by Kevin Mullally, Principal, Marist School, Atlanta, Georgia
A common refrain among parents with school-aged children is,
“It’s harder than ever being a kid these days.” The parents likely
have in mind the challenges that come with social media, the
additional expectations related to academic demands in schools
and the acceleration of one’s youth given the pressures to
conform to the popular culture, which is decidedly more mature
than it used to be. In the last few years, we can add to that the
polarization of those who think differently or have different
beliefs and experiences as well as the increased challenges to a
young person’s mental and emotional well-being.
All of these factors produce a parallel sentiment that parents
would also agree with, “It’s harder than ever being a young
disciple these days.” While there are certainly a number
of reasons this is true, here are three subtle but pervasive
elements that challenge young people in their faith.
1. Loss of transcendence – An unfortunate consequence of the
modern age is the increased disbelief in any transcendent
reality. Transcendent Truth has been replaced by personal
truths. Relatedly, meaning has been limited to human
Marist School Family Mass
St. Peter Chanel Day Mass during which 22 juniors were commissioned as
Eucharistic Ministers
experience rather than divine purpose. As a result, young
people do not see or understand the role of faith in a
person’s life.
2. Selfishness rather than self-effacement – When considering
God taking on the human condition and Christ’s sacrifice
on the cross, it is not surprising that young people who are
inundated with messages that encourage putting themselves
first, don’t find the compelling power in self-effacement, in a
willingness to direct their life and will to God.
3. Growing secularism among adults – As more adults step
away from practicing a life of faith, even more young people
do as well. The catechism recognizes parents as the first
and primary educators of their children; as more parents
provide less instruction in the faith it will become even
more of a challenge to keep young people engaged in it.
There are a few antidotes to the above that will help young
people respond to these challenges and keep their faith.
1. Prayer – Young people need to practice prayer. They need to
experience the closeness with God that we can experience
through prayer. It is through prayer that we can align
ourselves and our lives to our Lord; through it we can enjoy
intimate union with our God. Once young people experience
that, once they have tasted God through their prayer life, they
will continue to come back to it and continue to hunger for
it. So, we need to help young people know how to pray and
provide opportunities for them to do it.
2. Religious observance – Given the business of their lives
and many competing demands, religious observance is
often lacking in young people. This might be especially
true coming out of the pandemic, where we saw a decrease
in attendance at Mass. Being a part of and connected to
a religious community provides a sense of belonging, of
being at home in one’s faith. So, young people should find
ways to be involved in the life of the Church and have a
dual sense of responsibility related to the Church, through
their own participation in the Sacraments and also by
seeing themselves as ambassadors of Christ. Young people
do not realize their own power in this way to be modern
missionaries in a secular world.
continues on page 16
Volume 7 | Issue 1 15

3. Adults modeling the faith – Young people need to have
opportunities to see adults modeling the faith. More and
more adolescents wonder how their faith is relevant and
what it looks like to live a life of faith in the modern world.
We as adults need to make sure they see and hear us
practicing our faith; they need to see us witness to the fact
that our faith is practical and that decisions in our life and
responses to the world in which we live should occur in the
context of our faith.
Two primary qualities that motivate action in young people
are authenticity and belonging. Young people need to see
both associated with the practice of their faith - that Church
brings belonging because all are welcomed in Christ and that
those who believe live their faith authentically, that it is front
and center in their lives. These qualities along with the above
practices will help adolescents stay steadfast in their faith and
face with courage the challenges the world brings.
Vocation: Source of Order in
a Chaotic World
by Nik Rodewald, Theology Teacher and Campus Minister,
Marist School, Atlanta, Georgia
Writing music is a chaotic process: it begins with an idea
– an idea that may be unrecognizable by the end of the
compositional process. This idea twists and turns within
your brain as you place it in different musical contexts,
revise and reconsider it. At first you feel surrounded by chaos
and the ever-present fear that your idea simply is not going
to work; you’re in a “free fall.” Then towards the end of the
compositional process, the form is revealed. While the piece
is not yet finished, the general structure becomes clear and
you have something that functions as a source of unity, tying
together the myriad ideas that you know belong to this piece of
music. Now the work takes on some clarity and you start to feel
confident about the outcome; you’ve found some solid ground.
This experience of writing music harkens back to Plato’s theory
of forms. For the ancient Greek philosopher there existed
eternal, perfect forms in the heavens, and all representations
of these forms on earth were imperfect copies. This theory
became the source of the aesthetic philosophy that would see
a sculptor, for example, as drawing a sculpture out of a piece of
marble; the idea is that the statue already exists in the heavens
(or in the mind of God) and the artist is merely discerning what
that heavenly form is and allowing it to be seen by human eyes.
Making art is a terrifying process, at least until you discover
the form or some sort of organizing principle. Once the
principle is in place you can see more clearly, make decisions
about what goes where and have a chance at creating
something beautiful. If art imitates life, then perhaps we could
see the concept of a vocation as a sort of “organizing principle,”
helping young people to make sense of a fragmentary
experience of reality.
The Fragmented World of Youth
For a high school student today, life is often fragmented and
complex. At Marist School for example, it is common to find
Sr. Jean Rhoads, D.C., speaks with students about her vocation to religious life on
the Feast of the Presentation
a student who attends Marist during the school day, makes
connections with peers at school and in co-curriculars,
participates in club sports outside of school, is involved in
the youth group at one’s local parish and participates in
dance, theater or other activities outside of school. As such
these students will develop different networks of friends and
acquaintances with whom they will share different aspects
of their identity; they may feel that they are permitted to be
one version of themselves in one space, but that they need
to be another version of themselves somewhere else. Add on
expectations from parents; the quest for academic, athletic
and artistic honors; the unpredictable puzzle of college
admissions; ACT/SAT preparations, and it is easy to see how
a teenager’s time and sense of identity can seem to be “split”
between so many different spaces and communities.
Moreover, with growth in technology and social media, it
is becoming increasingly more common that a teenager’s
communities and identities may not intersect. Instead, a
teenager may be on a “discord” with one’s friends from school,
on a group chat with friends from outside of school and be
dating somebody else with no connections to their friend
groups. Life in a fragmented world is a given for teenagers
today.
Students report that this fragmentation is stressful. Perhaps
there is a connection between this sense of fragmentation
and the growing mental health epidemic among students.
In 2016, the National Survey of Children’s Health reported
that 3.3 million adolescents (or 13.6% of teenagers ages 12-17)
were diagnosed with Attention Deficit Hyperactivity Disorder
(ADHD). Since the onset of Covid-19, reports of teenage mental
health concerns have skyrocketed, with parents observing
worsening problems with anxiety in over 36% of teenage
girls and over 19% of teenage boys. It is little wonder that
Counseling and Campus Ministry Offices are increasingly
16 Today’s Marists Magazine

Marist School Alum and Pastor of Kairos Church, Rev. Drew Ditzel ’01, speaks with
students during a vocations event at Marist School
being stocked with ping-pong tables, anxiety-reducing devices
such as fidget spinners and other similar tools to help students
focus on the task at hand.
The Vocation Paradigm
In this fragmented experience, is it possible to see vocations
work as helping young people create order and unity out of
chaos? My hope is that the vocations program at Marist School
attempts to do this in several ways:
First, in the classroom we use a common language across
grade-levels. From 7th grade through senior year, students
are told that vocation should be thought of as an ongoing
process of listening, hearing a call and responding to that
call. That basic paradigm is then tailored to the curriculum of
each individual class, allowing students to interact with it in
different ways each term. We challenge students to recognize
that regardless of where you are, God is calling you. Giving
students tools for discernment then helps break the stereotype
that vocation “just means” being a priest, brother or sister.
Secondly, we provide special programming for our students
so that they can engage with the witness of individuals who
actively live out their vocations. This academic year the
students heard the witness of Sr. Jean Rhoads, D.C. on the
Feast of the Presentation. Sr. Jean shared her experience of
God’s calling, as well as exhorting our students to be “welltrained,
ready, and waiting,” giving them practical ways of
living out their vocation right now. On February 23, 2022
Foundations students (7th and 8th grade) heard from any one
of thirteen speakers from different faith traditions who shared
their experience of being called by God. It is our hope that
introducing our students to diverse perspectives will allow
them to find a witness that resonates with them.
Finally, revamped student leadership training, especially with
sports team chaplains, is focused on the Fruits of the Spirit
and teaching students to discern where the Good Spirit and
where the Evil Spirit manifest themselves in quotidian life.
This Ignatian-centered formation is designed to help them see
the ways in which spiritual realities reveal themselves through
everyday encounters.
8th grade student Campbell C. (center) listens attentively during a vocations event
at Marist School
Student Response
As ministers, most of what we do is planting seeds and praying
that those seeds will be watered, nurtured and come to bear
fruit. Still by obtaining student feedback we can have some
sense of what “sticks” with students and what does not.
Students have repeatedly commented that they appreciate
when vocation speakers “really care” about what they are
doing; are “honest and authentic” in their joys and struggles;
and demonstrate “kindness and a sense of peace.” As much
as the world may have changed, the core of the Gospel – God’s
boundless, unconditional love – remains the same. The best
thing we can do for young people is to bear witness to that.
5 Tips for Talking About Vocation
With all of that in mind, I’d like to end with a few practical
“tips” that I’ve learned for talking about vocation with
teenagers:
1. Above all, listen – the human heart has a natural desire
for the good and for the Gospel. Listening and asking
clarifying questions helps young people to recognize the
common threads of the Gospel across the fragments of their
experience.
2. Be who you are – young people hate it when adults try and
act “cool.” Own your story and witness to the Gospel and be
ready to share it.
3. Don’t be afraid of silence – young people need time to
process; silence or lack of engagement are not necessarily
signs that they’re uninterested in what you have to say –
they may just need time to sort it out.
4. Focus on the good – stop complaining about how awful the
world is and show some hope. Help young people to discern
the joy of God’s presence within their experience and be
prepared to share how you find that joy.
5. Be kind, be prayerful – young people today face a chaotic
and fragmented experience. In the face of that reality, your
witness of kindness, prayer, and peace can wield enormous
power.
Volume 7 | Issue 1 17

Compassionate Counseling
by Daniel Lai, Director of Communications, Notre Dame Preparatory and Marist Academy, Pontiac, Michigan
Even before the Covid-19 pandemic
swept through southeast Michigan,
Notre Dame Preparatory School (NDP)
administrators were concerned about
their students’ mental and emotional
health. The last two years escalated
several issues giving administrators
pause to rethink how they could
better support the needs of the most
vulnerable.
Beyond Covid, students have been
dealing with trauma related to social
media usage, family and relationship
issues, academics, social isolation
and the challenges of juggling a
busy schedule of schoolwork and
extracurricular activities. That is why
during the 2021-2022 school year the
decision was made to invest more
staff and resources in the counseling
department to better support students’
social and emotional needs.
“Social media is huge. It gives kids the
ability to say things to each other that
they wouldn't normally have said to
somebody in person. They base their
personality on likes and shares and that
can have a negative impact on their dayto-day
interactions,” said NDP Principal
Kim Anderson.
The counseling department is led by
Vlado Salic and previously consisted of
four full-time guidance counselors who
focused primarily on academic advising
and career and college exploration to
prepare students for the transition to
college. That work included SAT/ACT
prep, job shadowing opportunities,
college application essay advising, study
skills and time management.
“Over the years, the demand for personal
counseling has increased steadily,”
said Salic. “Covid, social media, the
Oxford High School shooting (in Oxford,
Michigan) have all exacerbated those
needs and the immediacy to meet our
students where they are at. We were
finding ourselves meeting more and
more with students about personal
issues; it was hardly ever about college
stuff.”
In January, the team hired Andrew
Durkin, a full-time academic
interventionist, and a fifth counselor,
Vlado Salic, who directs the
Notre Dame Prep counseling
department, speaks with
junior Amanda R. about
college plans
Elizabeth Stibich, who previously served
as a behavioral health clinician at
Hart Middle School in Rochester Hills,
Michigan. There, she was responsible for
student preventive education, group and
individual therapy, crisis intervention,
substance abuse counseling and
prevention and nutrition education and
suicide prevention.
With the restructuring of the counseling
department, all high school students
will now meet with two counselors
throughout their four years at NDP. Salic
and fellow counselor Margie Bond will
handle the collegiate side of the student
experience, while counselors Jason
Whalen, Denise Mahoney and Elizabeth
Stibich will address the social, emotional
and academic (SEA) needs of students.
To prepare for the transition, counselors
met with students in January 2022 when
they returned from Christmas break and
allowed students to choose which SEA
counselor they felt most comfortable
meeting with on a regular basis.
In addition, students who are identified
as needing extra academic support will
then be referred to Mr. Durkin, who
monitors their progress in the classroom,
identifies those who are having learning
issues or other academic problems
and works with teachers, students and
parents to develop a special plan to
address these issues.
“Andy (Durkin) will help students with
everything from organizational skills
to more in-depth support in reading
comprehension skills or math problemsolving
skills,” said Jocelynn Yaroch,
Science Department Chair and Teacher.
Jamal C., a student in his junior year
at NDP, said reorganizing the office to
give students more face time with their
counselor has been invaluable as he
begins his college exploration.
“Ms. Bond has really been there for me
especially now to make sure my grades
are staying on track for the college I
want to attend. Mr. Whalen, I can come
to him any time when I have questions
18 Today’s Marists Magazine

about study skills,” Cannon said. “I
leaned heavily on Ms. Mahoney for my
own personal mental wellness during
a particularly rough time during the
aftermath of the Oxford High School
shooting.”
Mission-Driven Students
A driving factor in the reorganization
was administrators’ decision to evaluate
what it means to be a mission-driven
student - a Christian person, upright
citizen and academic scholar.
“We were seeing places where we could
be doing better in respect to each of
those areas,” Yaroch said. “I would say
the counseling department works very
well addressing the second and third
parts of our mission but part of being
a Christian person is about how you
treat others and how you respond to
how you are being treated. We felt that
to better meet the needs of our students
and better address the full mission of
our school, it made sense to do some
shuffling around.”
According to Kim Anderson, the
spiritual, emotional and mental support
of students have been top concerns
for administrators for several years. It
was a driving force behind the school’s
change to a new class schedule that
began in the 2019-2020 academic year.
The new schedule provides more time for
students to meet with advisors, catch up
on homework or attend presentations,
and divides the curriculum into an A/B
schedule with four classes per day.
“During community time we teach our
students the skills they need to be a
well-rounded person when they leave
us,” Anderson said. “The changes to
the counseling department are just an
extension of what we’ve already been
doing.”
For instance, student activities that
take place during “community time” at
NDP on Mondays, aptly named “Marist
Mondays,” focus on cultivating what it
means to be a Christian person to others.
Additional activities focus on diversity,
equity and inclusion issues, as well as
students’ relationship with God. The
“Find Your Grind” program, led by the
counseling office, helps students figure
out who they are and where they want
to go by flipping the script on traditional
career planning and focusing on a
lifestyle-first approach.
Head of School Andrew Guest said
allocating more resources to the
counseling department will ensure
students are better prepared for
challenges both in life and in college
once they leave NDP. The holistic care
of students was a key discussion point
among administrators when the school
began planning its budget this year.
He pointed to the importance of the
Notre Dame Fund which supports the
school’s operating budget in three key
areas - everyday moments for students,
teaching excellence and financial aid
for deserving families, when it comes to
adding new staff.
“The success of the Notre Dame Fund is
the primary vehicle for driving school
improvement each year. Donations
help us to address both the current and
future needs of the school. Over the past
two years, we have seen an increasing
demand in counseling services,” said
Guest. “In the old days, our counselors
focused primarily on college placement.
Now, they are spending most of their
time managing the social and emotional
needs of our students. Gifts to the Fund
help us invest resources where needed
most and right now student welfare and
safety are among the highest priorities.”
TOP: NDP's newest counselor, Elizabeth Stibich, grew
up in Leland, Mich., and last worked at Hart Middle
School in Rochester Hills. Here, she's getting to know
sophomores Alexis C. and Luke B.
BOTTOM: Longtime counselor Margie Bond is
celebrating National School Counselors Week with
Notre Dame Prep junior Jack A.
Volume 7 | Issue 1 19

MOVIE REVIEW
An Invitation to
Empathy
by Brian Cummings SM, Director, Pā Maria Marist Spirituality Centre, Wellington, New Zealand
Earlier this year, the report “The State of
Religion & Young People 2021, Catholic
Edition: Navigating Uncertainty”
(Springtide Research Institute)
provided important food for thought
in understanding how young Catholics
see their world, the Church, and their
relationship to both.
At one point, the report notes that
“young people increasingly construct
their faith by combining elements
such as beliefs, identity, practices, and
community from a variety of religious
and nonreligious sources, rather than
inheriting all these things from a single,
intact system or tradition.”
Another key element highlighted in
the report is the apparent disconnect
between what young Catholics value
and what they believe that their church
values.
Similar ideas, albeit in a secular rather
than an overtly religious context,
are discussed in many other recent
publications.
For example, cognitive scientist Laurie
Santos, of Yale University, teaches a
course called “Psychology and the
Good Life.” To put it simply, the course
promotes learning how to live a happier
life, and it is one of the school’s most
popular courses. (cf. David Marchese,
New York Times, Feb. 18, 2022) This, in
itself, raises a significant question: What
have young people lost, or perhaps felt
that they never had, regarding knowing
how to be happy?
Furthermore, John Della Volpe, at the
Harvard Kennedy School Institute of
Politics, in his book “Fight: How Gen Z
is Channelling Their Fear and Passion
to Save America,” comments, “Through
social media, Generation Z [those born
roughly between 1997 and 2012] have
been exposed to, and feel a connection
with, world climate issues and their
peers in all parts of the world. For baby
boomers [born between 1946 and 1964],
as well as for Generation X [1965-1980],
the world for them as children often
began and ended on the block where
their house was located. By contrast,
Generation Z experienced no such limits,
and this brings them an unparalleled
understanding of humanity and a
remarkable empathy. Thus, attacks on
the environment, or threats to entire
ethnic groups, or anti-Muslim laws
fundamentally clash with who they are
and how they see themselves.”
Considering all of the above, it is
apparent that today’s youth feel both
a connection with each other but a
disconnect from the world and from the
values of their parents and grandparents,
as well as a rupture from institutions,
such as especially the Church, which
have traditionally played such an
important role in the development
and stability of the lives of previous
generations. This leads to the question:
“How might those of us who are not from
Generation Z respond to the desires and
needs of young people today?”
One possible approach is to reflect on the
2018 movie “Leave No Trace.”
Directed by Debra Granik (who also
directed the excellent Winter’s Bone
in 2010) this film is based on the 2009
novel by Peter Rock, My Abandonment.
The movie has garnered high acclaim,
earning 18 various awards and 94
nominations, and yet it is also a film that
has perhaps escaped the kind of high
attention it deserves.
Starring Ben Foster as Will, a veteran
suffering from post-traumatic stress
disorder (PTSD), and Thomasin
McKenzie as Tom, his 13-year-old
daughter, the plot is the story of a family
seeking harmony with the land and with
their country. (cf. Review by David Sims,
The Atlantic, June 29, 2018) As such, the
movie illustrates the struggle of those
who choose to “opt out,” those who just
want to be left alone, and those who
literally can’t “fit in” to the larger world.
“At its very best, it is an immensely
moving portrait of a father and his
daughter who love each other, and who
can’t bear to be apart.” (Review by Sheila
O’Malley, at the website Roger Ebert.com,
June 29, 2018)
Yet as the movie unfolds, it becomes
apparent that “opting out” is not going
to be enough for Tom to find happiness.
Will needs to be apart from society,
because that is the only way he can deal
with his demons. As Will’s daughter Tom
develops, however, she begins to wonder
if something more – more community,
more structure – will be necessary for
her own growth.
So, what happens when two people, a
father and a daughter, have such deep
love for each other that any idea of their
being separated is almost unthinkable.
And yet it is also becoming apparent that
their needs and desires about how they
are to live their individual lives is leading
slowly to growing apart.
In dealing with this conflict, Granik’s
genius as a director appears. What could
easily become a sentimental, mawkish
melodrama about the evils of society
20 Today’s Marists Magazine

she treats with much more subtlety and
sensitivity that is, at the same time,
both painful (given the closeness of the
relationship between Will and Tom) and
uplifting.
Along with Granik’s skill, the
outstanding acting abilities of Ben Foster
(also in “3:10 to Yuma” and “Hell or High
Water”) and Thomasin McKenzie (also
in “Jojo Rabbit” and “Last Night in Soho”)
hold the movie together and make it
totally “real,” so much so that at times it
is difficult to remember that the actors
are not really father and daughter.
Although Leave No Trace received almost
universal acclaim, some movie-goers
maintained reservations.
The critic Peter Debruge took the view
that “the film’s conflict is clear. This is no
way to raise a child, and she should not
be allowed to continue in this fashion,
Will risks both his life and Tom’s, yet
there’s no sense of where the script is
headed and no urgency to its resolution.”
(Variety, Jan 20, 2018)
Much more frequent were reactions
such as that of Manola Dargis (New York
Times, June 28, 2018) who wrote: "In its
best moments, Leave No Trace invites
one to simply be with its characters, to
see and experience the world as they
do. Empathy, the movie reminds us, is
something that is too little asked of you
either in life or in art.”
Josh Packard, the executive director of
Springtide Research Institute, suggests
the key question in relating to young
Catholics is “How can we engage them
where they are?”
And that, I would suggest, leads us to a
Marist response to the question posed
earlier in this article: “How might those
of us who are not from Generation Z
respond to the desires and needs of
young people today?”
Dargis speaks of empathy. From a Marist
perspective, we might use the expression
“to have a great knowledge of the human
heart.”
Father Jean-Claude Colin would have
understood immediately what both
Manola Dargis and Josh Packard are
suggesting.
Colin writes, “Let us learn to understand
the human heart. Let us put ourselves
in the place of those we are speaking
to. For instance, would an outburst of
someone’s invective against us win our
hearts? We all know that that does not
happen. When somebody starts to yell
at us, we are not at all disposed for any
kind of conversion. On the contrary, let
us congratulate people for their good
qualities (there are always some), and
especially no reproaches.” (A reflection
by Jean Coste, SM, in his lecture
“Instruments of Mercy”)
Coste goes on to suggest that Fr. Colin
is always trying to understand others,
to accept people as they are, and to try
to really interact with them. By this, Fr.
Colin is not suggesting that “anything
goes” or that “the now is automatically
right,” but he was emphasising that
the way forward, for all of us, needs to
be based on openness rather than on
rejection or criticism.
And this is something we can see vividly
brought to life in Leave No Trace. Each
one of us has to choose our own path
in life, especially Generation Z. Their
concept of community, their concerns,
and their actions may be quite different
from previous generations and often
challenging. But rather than see them
as threatening or as rejecting the past,
we Marists are called to seek to engage
with people where they are, and to be
empathetic, to see and experience the
world as they do.
Volume 7 | Issue 1 21

The Aftermath:
Volcanic Eruption & Tsunami in Tonga
by Aisake Vaisima, SM, Bursar, Society of Mary Oceania Province
The Marist mission in Tonga began in
1842 in the town of Pea on Tongatapu. The
Marists are involved in parish ministry
at Kauvai Parish and in education at the
oldest Catholic secondary school in Tonga
which is run by the Marists, Apifo'ou
College. Over the years the work of Marist
missionaries has spread to over fifteen
areas among the islands of Tonga. With
Tonga being an important part of the rich
Marist missionary history in Oceania, it
is our deep desire and prayer that Tonga’s
efforts of recovery go successfully. (Today’s
Marists Editorial Team)
The island nation of Tonga, also known
as the Kingdom of Tonga, is the last
standing monarchy in the Pacific and
has a population of about 100,000 people.
It includes about 170 islands, of which
only 36 are inhabited, scattered across
270,000 square miles. On a world map
Tonga appears as little dots in a seemingly
endless ocean.
This little island nation is no stranger
to natural disasters. In the last 30 years,
25 cyclones, ranging in strength from
categories 3 to 5, have struck Tonga leaving
behind horrendous devastation yet, at the
same time, building up the resiliency of
the people against such natural disasters.
Most recently, on the evening of January
15, 2022, an underwater volcano massively
erupted causing an unprecedented
tsunami, according to volcanologists “a
once-in-a millennium event.” The waves
of the tsunami virtually destroyed the
islands with merciless waves and volcanic
ash and pumice blanketing the land. The
people of Tonga were not prepared for
such a catastrophe, and both the physical
and the psychological effects of this event
will not easily fade from people’s memory.
About 85% of the population have been
directly affected, and monetary damages
are estimated at over $90 million U.S.
dollars, an equivalent of 18.5% of Tonga’s
Gross Domestic Product (GDP).
The following is a story shared by a
mother with four children. On January
15, they were visiting one of the tiny
islands that wound up destroyed. She,
her husband, and children lived on the
main island and had just arrived on the
smaller island to visit their grandmother.
The mother said, “it was a Saturday like
any other. We had just finished eating fish
for dinner, and I was washing the plates,
when the dogs began barking non-stop
as if trying to warn us of something.
They were persistent. Suddenly, we heard
loud and intense explosions from the
underwater volcano. After the second
22
Today’s Marists Magazine

Watching from highest point as tsunami waves destroy
their village
explosion roared, I noticed an unfamiliar
change in the movement of the tide. It
went out and then came back in. But
each time the tide went out, the beach
was left drier and drier, and the seas level
rose higher. That’s when I yelled, ‘Run
to the mountain!’ We shouted to all the
neighbors to flee to higher ground.” The
husband carried the four children up
the mountain and returned to carry the
80-year-old grandmother. They sheltered
under a coconut tree watching ash and
rock fall from the sky and huge waves
crashing and destroying every house on
the island. “We didn’t leave the mountain
until Monday morning. Then we came
down to find the island completely wiped
out. We bathed in the sea, and looked for
any remaining clothes. At this point, we
were just grateful to be alive.”
Additional anecdotal reports from
the general population would further
underline the trauma that the people
experienced. “I thought the world was
coming to an end,” said the owner of a
beach resort. “After the tsunami we didn’t
cry because we lost everything. My kids
were crying because they were missing
their home,” shared a mother. “We know
how to prepare for cyclones, but not a
tsunami.” A man and the six members of
his family said, “While we were running
for a mango tree, that’s when the first
boom happened. The air pressure was
overwhelming. We all fell on the ground
because we felt the explosion. Then we
got up and kept on running. We could
hear the rumbling of the waves, and it felt
like the waves were at our heels. When
the waves subsided, we went inland and
climbed on top of the concrete roof on
an unfinished building. When we stood
there, the sound of the incoming waves
crashing on the beach was so loud. You
just knew that they were wrecking our
homes. We looked across to Nuku’alofa
(the capital) and saw how the tsunami
had ripped the shore apart. By then it had
started raining rocks with black ash and
darkness.”
It has now been a few months since that
fateful event. The nagging belief that
bad things always happen in threes
seemed to have happened in Tonga. First,
the volcanic eruption, followed by the
tsunami and toxic volcanic ash. These
directly damaged residential buildings,
non-residential buildings (including
tourist locations, health facilities, schools,
government buildings, and private
buildings), and also infrastructure
(roads, power and water facilities, sea
and air operations, and underwater
fiber optic cable). Also heavily damaged
were agriculture, forestry, and fishing
enterprises.
The response of humanitarian aid and
relief from developed countries was
instantaneous. In the process of providing
emergency relief and aid, however, a
third terrible problem has emerged, the
outbreak of Covid-19. Tonga had been
Covid-free for almost two years. At the
time of writing this article, the number of
people infected with the omicron virus
has reached over 6,000. Half of those
individuals have already recovered, but
unfortunately five victims have died from
the virus. Currently, the infection rate is
300 new cases per day, and it is predicted
that this rate will rise to a 1,000 per day
before it decreases.
The outbreak of the virus has not only
complicated the rebuilding process, but
it has also placed the people who were
seriously affected into further emergency
situations stemming from the restrictions
and lockdowns. The majority of people
who are in urgent need of help are those
living in the populated islands of the
Tongatapu group, (Tongatapu and Eua),
and the Ha’apai group. While efforts are
being made to distribute food rations
to them, there is not enough to help
everyone, especially for as long as the
Covid restrictions apply. Even after the
restrictions are lifted, the people would
still experience shortages of food and
water, not to mention the urgent need for
trauma counselling. Already arriving in
Tonga is a group of volunteer counselors
from other countries to assist those
suffering in this way.
A World Bank country director, in
presenting a report of the physical
damages caused by this extraordinary
disaster, said, “These initial estimates are
sobering, and it is clear that Tongans will
be dealing with the aftermath of this event
for a long time.”
We Appreciate Your Donation!
We ask for your prayers for the people of Tonga during these
challenging times. If you are able to make a financial investment
to aid the humanitarian relief in Tonga, please use the envelope in
this magazine to send your gift — please check the circle “Marist
Foreign Missions” on the inner flap of the envelope. Or, donate
online via our website: societyofmaryusa.org. Thank you for your
generosity and be assured of our prayers!
Volume 7 | Issue 1 23

Unity in Diversity in Daily Living:
Not Just an Ideal but a Practice
by Tom Ellerman, SM
In a previous article (Today’s Marists,
Vol. 6, # 2) we spoke of how the de facto
diversity and a desired unity could exist
together in the Society of Mary. “There
should be no differences between them.”
Marists form one and the same family.
How could this diverse group be united? Is
a certain amount of uniformity necessary?
Somehow this unity in diversity could not
simply remain a beautiful ideal but must
be made concrete in daily life.
Father Founder Jean-Claude Colin begins
with a general principle, “In externals
their manner of life must be simple
and ordinary.” It is only logical that
great wealth or great poverty is likely
to be noticed more than simplicity and
ordinariness, which is easily unnoticed
and hidden. Colin focuses attention on
certain areas in daily life: food, clothing,
housing, rest, and the number of members
in a community.
For us to understand these rules a little
more deeply, we will give them some
historical background.
France, despite the Revolution (May 5,
1789 – Nov 9, 1799), or perhaps because
of it, was acutely conscious of class
distinctions, and these were enforced by
law and by custom. One’s food, clothing,
housing, and one’s way of speaking
revealed to others the socio-economic
and political class to which you belonged
or to which you wished to belong. If the
food, clothing, manners, and housing
were inappropriate to your class, they
were ridiculed, frowned on, and they
could bring on unpleasant and severe
consequences. Aristocrats, the business
class, tradesmen, craftsmen, peasants,
and manual laborers each had differing
expectations and limitations placed
on each one of them according to their
station in life. To get a sense of what it
must have felt like to leave your original
background and try to join another status,
the former television comedy show “The
Beverly Hillbillies” illustrates so well the
consequences of one socio-economic class
of people suddenly inserted into another.
Father Colin devotes three paragraphs
in his 1872 Constitutions to the subject of
clothing. Our clothes can either reveal
or conceal ourselves. They can indicate
what service we render to the world and
to the Church. While other religious
congregations want to be recognized, for
example, by their habit or their clothing,
Marists, both priests and brothers, are not
to stand out because of their clothing. It
should be impossible to identify a Marist
simply based on the clothes he wears.
Marist clothing must be appropriate to the
time and place and be as commonplace
as possible. There should be no sartorial
competition among Marists.
As far as one’s individual living conditions
go, Marists should be allowed to maintain
their privacy, both personal and collective,
and they should be furnished only with
what is necessary.
A Marist should be a friend of silence and
careful of his words. Much harm and hurt,
which are the enemies of community
life, can be avoided by simply remaining
silent. Community can become ideally
a unity of mind and heart in the midst
of a diversity of persons. When people
live a common life together, certain
responsibilities and tasks must be adopted
to promote the welfare and peace of
community. According to the Colinian
ideal community, the minimum number
of six religious was desired. Additionally,
there should be as many “coadjutores
temporales” as are needed. How Colin
meant this term is not clear. Does it refer
to the brothers and/or to lay persons?
Later in the Constitutions, Colin treats the
matters we have just touched on, but he
treats them in greater detail. We may pick
up these ideas again in a future article.
Although Fr. Colin is acutely aware of the
unity in diversity that we seek, he knows
that it can come about only through God’s
mercy, and that divine mercy requires
cooperation on our part, which, in turn,
requires that all Marists be united as one
body by the bond of charity.
We could look on Marist life as following
in the footsteps of our Mother. This
following Mary means that Marists be
entirely removed from the spirit of the
world, from any greed for earthly goods,
and they must be totally emptied of
all self-concern, seeking not their own
interests, but only those of Jesus and Mary.
The study of Fr. Jean-Claude Colin
Cause for the
Beatification of
Venerable Jean-
Claude Colin, SM
by Tom Ellerman, SM
Father Colin placed all his worries,
concerns and petitions at the feet
of the Blessed Virgin Mary. Ask him
to take your petitions and place
them there with his. Please report
any extraordinary fa-vors to:
Marist Provincial Office
815 Varnum St, NE
Washington, DC 20017
24 Today’s Marists Magazine

Our Road
to Emmaus
by Jack Ridout, Administrator of the Notre Dame des Victoires
Retirement Community, San Francisco, California
St. Luke (Luke 24, 13-35) tells us about two of Jesus’ disciples,
one named Cleopas, heading home to the town of Emmaus
after his death in Jerusalem. Both disciples were sad and
dejected. When the risen Jesus appeared to them along the
way they did not recognize him. Jesus asked them “What are
you discussing with each other while you walk along?” They
responded, “Are you the only one in Jerusalem who does not
know what has happened to Jesus of Nazareth?
They relayed to him exactly what happened to Jesus, about his
passion and death and the story that he was really alive. It was
at this point that Jesus told them about how foolish they were in
not believing what the prophets foretold; that it was necessary
that the Messiah should suffer these things and enter into his
glory. Then “he interpreted to them the things about himself in
all the scriptures” They still did not recognize Jesus.
They all continued to Emmaus, but Jesus “walked ahead as if
he were going on. But they urged him strongly, saying, ‘Stay
with us as the day is ending.’” So Jesus stayed with them and
when at the table, “he took bread, blessed and broke it and gave
it to them. Then their eyes were opened and they recognized him;
and he vanished from their sight.” They immediately returned
to Jerusalem, found the eleven and retold the story of the road
- telling them that the Lord has truly risen and “how He had
been made known to them in the breaking of the bread.”
Today we are faced with the same journey - our own road
to Emmaus (faith), and we travel with the same sadness
as Cleopas, not sure what we will find when we reach our
destination. We have many obstacles preventing us from
recognizing Jesus, our secular society, wars of aggression,
the “me” culture and, in general, the lessening of our moral
compass.
What is Jesus asking of us? Believe in his Kingdom as we live in
this imperfect world. How best can we live in this world? Jesus
gives us himself in the same breaking of the bread as He did
on that long ago road to Emmaus. Likewise, we can trust in the
Word of God to keep recognizing Jesus. We can trust in Mary to
point us to her Son through the Marist Way. All of this can show
us and especially our youth a way of living in God’s Kingdom.
On our journey to Emmaus, we can relate to Cleopas as he said
to his companion “were not our hearts burning within us while
He was talking to us on the road, while he was opening the
scriptures to us?” This is the lesson of Emmaus, even if we do
not recognize Jesus at every turn, He is there in the breaking of
the bread that will keep us going on the journey.
News Brief
A New Appointment for Today’s
Marists Editorial Board
We are pleased to announce the
addition of a new member to our
Today’s Marists Editorial team,
Bev McDonald (pictured). Bev
is a member of the Marist Laity
New Zealand group. She recently
retired from her role as director
of Marist Laity in New Zealand
having worked in this position for
ten years. Bev brings her extensive
background in Marist Laity and
her overall ability to articulate
the spirituality and mission of
Marist life. We are grateful for her
willingness to participate on the
Editorial team.
Volume 7 | Issue 1 25

MARIST LIVES
BISHOP JOHN E. GUNN, SM
Bishop of Poor Churches
by Susan J. Illis, Archivist, Archives of the Society of Mary, US Province
The final requests of Marist priest John E. Gunn
were very modest - a plain pine casket and
simple grave marker. He even asked that
his family in Ireland not be notified of his
death because it was too far for them
to travel. His will enumerated what he
considered his sources of greatest pride:
his Irish heritage, his Catholic faith and
his American citizenship.
Bishop Gunn’s humility belies his true
record as a scholar, superior and bishop.
Born in 1863, he earned a Doctorate in
Theology and was ordained a priest before
he was thirty. By the age of 40, he had served
as both Superior of Sacred Heart Church and
founder of Marist College (now Marist School)
in Atlanta, Georgia. He raised the funds to construct
and furnish the buildings, while at the same time overseeing
missions scattered throughout northern Georgia.
The success of Bishop Gunn in Atlanta attracted the attention
of Pope Pius X, who in 1911 appointed him the sixth Bishop of
Natchez, Mississippi. His ordination was held on August 29,
1911 at Sacred Heart Church in Atlanta, Georgia, where he was
consecrated by fellow Marist and Archbishop of New Orleans,
James Blenk, SM.
Although his administrative and financial acumen earned
him the episcopate, he used his new position to continue his
work in promoting education and missions for all Catholics,
particularly those who had been neglected. Bishop Gunn
had learned during his time in Georgia that people crave an
altar and a cross. He became known as the “Bishop of Poor
Churches” for his determination to make Mass more accessible
to marginalized worshippers, such as the growing number of
Indigenous and African-American Catholics, as well as all poor
Catholics. He often traveled to several distant missions in a
single day for confirmations and communions. As he brought
churches to Catholics, he also brought Catholics to churches as
people converted to Catholicism in significant numbers during
his leadership.
In 1914 he requested a census of Black Catholics in Biloxi,
Mississippi. Determining there was a sufficient number to fill
a church, he built the Church of Our Mother of Sorrows, which
was dedicated in July 12, 1914. At the dedication he confirmed
twenty Black children. Three years later, Mother Katharine
Drexel sent three sisters to establish an elementary school for
children of the parish.
Under his leadership, the Society of the Divine Word opened a
preparatory seminary in Bay St. Louis, Mississippi for African-
American boys. Among the seminary’s alumni was Bishop
Harold R. Perry, auxiliary bishop of New Orleans and
the first African-American bishop in the United
States.
Bishop Gunn’s work with Native Americans
included missions and schools for the
Choctaw people. In 1917, at a mission
conducted at the Church of the Holy Rosary
in Tucker, Mississippi, he confirmed 75
adults and children. The ceremonies,
conducted in the Choctaw native language,
were followed by a barbecue and baseball
game.
Shortly after his ordination, Bishop Gunn spoke
of his impressions of the diocese: “Mississippi
has the soil and it has the climate. Unity of purpose,
energy of method and a campaign of education are
needed to realize for the state its true heritage.” He maintained
his early interest in education, and in his twelve years as bishop
the number of students in parochial schools nearly doubled.
When the United States entered the war in Europe in
1917, Bishop Gunn showed his love for his new country by
consolidating with other bishops to form the National Catholic
War Council and by calling upon Mississippians to join the
war effort, either through enlistment or participation in the
Knights of Columbus, Red Cross, United War Activities work,
food conservation or by buying Liberty Bonds. He asked every
pastor in the diocese to form a Parish War Council - to organize
for service, sacrifice and peace. His success is again shown in
the record. He so motivated men to enlist that a greater number
than were eligible did (an astounding 124%).
Although contemporary accounts describe Bishop Gunn’s
incredible energy, ultimately his heart could not keep pace
with the strain of ministering to a diocese spanning 46,000
square miles with a population of 31,000 Catholics. By late 1923
he was forced to alternate official events with periods of rest.
On December 9, 1924 he dedicated St. Stephen’s, an African-
American church in DeLisle, Mississippi. Later that month, he
officiated at a midnight mass in Natchez, Mississippi attended
by 2,000 people which was immediately followed by a second
Mass for orphan children. However, on December 29, 1924 his
doctor ordered him to Hotel Dieu in New Orleans, Louisiana
for bed rest. There he died on February 19, 1924. His final
wish to be buried in Natchez was granted, but with a grander
marker than the simple one he requested. Among the heartfelt
tributes, Bishop John Morris’ eulogy summarized Bishop Gunn’s
personal mandate best: “Like his Master, he did not abide with
those alone who were rich and cultured and could amuse him,
but went out into the highways and by-ways to gather the sheep
that were lost.”
26 Today’s Marists Magazine

Will your legacy be the
momentum that continues
our Marist ministries?
Mario and Yvette Ravry with their grandchildren (Isabella, Michael, and Alexandra McDevitt) at Marist
School graduation in May 2019
DONOR THOUGHTS
Why I Support the Marists
by Marianne Ravry McDevitt, Dan McDevitt and Family in honor of Yvette and
Dr. Mario J.R. Ravry (dec.)
Put simply, we support the Marist Fathers and Brothers
(The Marists) because in countless ways both known
and unknown to them, they have supported us through
the greater part of the last half-century.
My family’s association with the Society of Mary
began almost forty-three years ago when my parents
chose to send their oldest child, my brother, to Marist
School in Atlanta, Georgia. In addition to its excellent
reputation as being a top-notch college preparatory
Marianne and Dan
school, what drew my parents to Marist School was its
Catholic character and the emphasis placed by the Marists on
bringing the students (and the world) closer to Jesus through Mary.
My late father, Dr. Mario J.R. Ravry, was the only child of a widowed mother who
had a strong devotion to Mary. He shared that devotion. Indeed, many of the same
precepts the Marists embrace in their daily lives (e.g., trusting God, being “hidden and
unknown,” doing the work of Mary, being humble and serving others, particularly the
poor and unfortunate) are those by which my father lived his life as well. That is why
I have always felt that my parents’ choice to send my brother, sister, and me to Marist
School must have been an obvious one.
The Marists have had a significant influence on me, my husband (Dan) and our three
children (Isabella, Michael, and Alexandra). The emphasis that the Marists place on
character formation, service to others, faith, humility and academic and personal
excellence continues to be a driving force in our lives today. In addition, they have
impacted our lives in a myriad of even more important other ways.
They, quite literally, have watched over me and my children as we grew from
adolescence into young adulthood. We have wept with the Marists when they have lost
one of their own, and they have prayed with us when we similarly experienced loss
or illness. We have rejoiced with the Marists when they experienced well-deserved
success, and they have walked side-by-side with us through some of our darkest
days. The Marists have baptized our children and one day this fall will celebrate the
marriage of one of our children. We have shared deep ideas and casual conversations,
plans for the future and stories of our pasts, coffee, donuts, laughter and even the
tradition of trimming a Christmas tree together. In fact, for as long as I can remember
the Marists have been a part of our family. I expect that there are many others out
there reading this reflection who feel the same way.
There is a stained-glass window located in Holy Spirit Catholic Church in Atlanta,
Georgia dedicated to the Sacred Heart of Mary. It was donated by my father and
mother and states simply, “In Gratitude.” This phrase sums up how we feel about the
Marists. We are grateful for how they have made Mary present to us through their
example. We are grateful for the wisdom they have nurtured in us. And, we are grateful
for their continued presence in our lives. This is why we support the Marists.
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 7 | Issue 1 27

Society of Mary in the U.S.
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Non-Profit
“We Marists seek to
bring compassion
and mercy to the
Church and world in
the footsteps of Mary
who brought Jesus
Himself into our world.
We breathe her spirit
in lives devoted to
prayer and ministry,
witnessing to those
values daily
in community.”
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call toll-free 866.298.3715
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28 Today’s Marists Magazine