winter 2007 mission update newsletter - catholic mission association

8/9/2019 Winter 2007 Mission Update Newsletter - Catholic Mission Association

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calms the disciples fear). Evenwith the support of many biblicalexamples of this pattern, the hu-mor metaphor may have been a

bit subtle and strained, especiallyfor an audience whose primaryattitude toward the scriptures isreverence. (See the section Peri-odic Paper in this Mission Up-date for this keynotes full text.)

Arbuckle applied this three-fold pattern to the Emmaus story andthat focus on the disciples ex-

perience provided the ground-work not only for the next morn-ings panel presentations, butalso for the next keynote. As

with each of the keynote presen-tations, conference participantssubsequently met in groups of about 20 and shared what theyappreciated or questioned aboutthe speakers ideas. This methodreceived high marks in theevaluations.

On Saturday morning, three pan-elists, Judy Donovan, CSJ, KatieEberhard and Shalini DSouza,SCN were asked to share their stories, the challenges they en-

countered on mission and how itinfluenced their spirituality.Sister Donovan shared her initialexperience of shock when theBrazilian villagers and local pas-toral team with whom she wasworking took to heart and actedon the biblical social justice prin-ciples she was teaching them.This led to a confrontation withthe local power establishment

Are Not Our Hearts Burning?

Reflections on the USCMA 2007 Annual Conference

Mission Update

The USCMA annual conference,held October 26-28 in AustinTexas, drew over two hundredenthusiastic participants. Byimmersing themselves in reflec-tive prayer, speakers provocative

presentations, panelists sharingof their missionary stories, homecommunities shared their reflec-tions. In dialogue sessions ondiverse mission-related topicsand Eucharistic liturgy, the par-ticipants contributed to makingthe conference a very positiveexperience. The conferencetheme, Are not our hearts burn-ing? was rooted in the disciplesencounter with Jesus on the roadto Emmaus (Luke 24). Most

participants said they left theconference enriched, encouragedand re-flamed.

Of course, the participantsevaluations also provided usefulsuggestions for improving nextyears conference. But overall,the evaluations expressed theoverwhelming sentiment that theconference was invigorating andthat it rekindled participantsmissionary spirit.

So what in particular did the participants respond to so posi-tively? Most frequently citedwere the keynote presentations

by Frs. Gerald Arbuckle, SM andRon Rolheiser, OMI. So letsrevisit these presenters insights.

Friday afternoon, following anopening prayer ritual coordinated

by Manuel Gacad, MJ, attendees

were in a listening mode andready for Arbuckles first presen-tation : Are Not our Hearts

Burning: Laughing with God in a

Postmodern World. He madethe case that a sound spiritualityfor todays missioners needs to

be grounded in an appreciationfor divine humor, with Godshumor in the scriptures being anexample for us to keep in mind.By defining humor very broadly,including everything from theirony of Jesus changing water towine at Cana, to the incongruitiesof Jesus associating with Samari-tans, the marginalized and withwomen, Arbuckle argued these

biblical narratives provided uswith a divine pedagogy for howmissioners need to be counter-cultural, as was Jesus, if they aregoing to be able to bring hope to

people caught in despair. Hefurther extended this humor metaphor to include the inner

peace and joy spoken of by the psalms and inferred by Marysinner joy voiced in her Magnifi-cat .

Humor and joking were further described as following a three-stage pattern of an initial separa-

tion (Jesusasleep inthe boat),f o l l o w e d

by liminal-ity (whend i s c i p l e sawakenedJesus) andfinally re-e n t r y( J e s u s

In This Issue

Reflections on Annual Conference 1

From the Director 2

From the President 2

New Board Members 4

Resolutions Passed at 2007 Conference

5

Mission Congress 2010 5

Laughing with God in a Postmodern World

Center

Annual Meeting & Mission Awards

15

Collage from 2007 Confer-ence

16-17

Orbis Books 18

Resources & Upcoming Events

19

We Praythat the

Incarnation

of the Son of God

may helpthe peoples of Asia

recognize Jesus

as Gods Envoy,

the only Savior

of the

world.

U n i t e d S t a t e sC a t h o l i c M i s s i o n A s s o c i a t i o n Winter 2007

Volume 16 , Issue 4

contd on p. 3

US Catholic Mission Association


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From the President of the Board:Sr. Mary McGlone, CSJ

USCMA StaffRev. Michael Montoya, MJ, Executive Director Ms. Charlotte Cook, Associate Director

Sr. Anne Louise Von Hoene, MMS, Accountant

Sr. Michael Theresa Brauer, SND de N, Administrative Assistant

Questions/Comments re: Meetings & Conferences [email protected]

Questions/Comments re: Mission Update / Current Topics [email protected]

E-Mail: [email protected] Web Site: uscma.uscatholicmission.org

Mission Update: ISSN 15426130

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Mission Update

As the winter days continue to cast a coldspell, we at USCMA cannot help but still feelthe warmth of the fire of mission ignited atthe recently concluded USCMA Annual Mis-sion Conference in Austin, Texas. More than230 participants attended the event. Excite-ment was felt in the plenary and dialoguesessions, home communities, liturgies, andthe whole conference in general. Many ex-claimed that it is the best conference theyhave attended in years. To all the partici-

pants, thank you for a wonderful and Spirit-filled participation! We hope that you sharethe experience to your communities and toyour families.

In a special way, we want to thank all of the people who helped organize this MissionConference. Many have worked on the back-ground from its initial conception to its com-

pletion. Thank you. Also, the generosity of those who helped sponsor the Conferencecannot go unnoticed. Your partnership hastruly made a difference.

Together with those who had active roles atthe Conference, the people who worked onthe background, the sponsors, and you, the

participants, the conference could not have been the success that it was. Together, this istruly our Conference. Congratulations!

The conference highlighted two interrelatedaspects of a spirituality of mission aliveamong the participants: a spirituality of

story-telling and a spirituality of disruption/ chaos . Through our story, we name the real-ity of who we are - persons built upon theimage of Jesus Christ. Through stories, wearticulate our significance in the world.Through stories, we humanize the worlddespite the disorder and chaos one may ex-

perience. It is also through our story that wesee Gods story alive.

Chaos and disruptions are realities in the lifeof missioners. But as Psalm 88 reminds us,chaos cannot prevent us from our relationshipwith God. In fact, enthusiasm for mission isclear despite chaos and disruptions. Andwhile it may be true that for some, chaos anddisruption has led them towards bitterness; asmissioners, however, we know that disrup-tions and chaos are no hindrance to seeingGod-with-us. There is another choice - achoice that leads us to life lived in the pres-ence of God.

Dear Friends,

I send you greetings and prayers for a holy, joyful Advent and Christmas season on this daywhen we celebrate Our Lady of Guadalupe, the

patroness of the Americas.

As we end the year 2007, we have completedour celebration of USCMAs 25 th anniversary.This year has led us to look back at a wonderfulhistory and to look forward to the immensechanges happening in mission in the U.S.Church.

Through the 19 th century Catholic Church in theU.S. was generally characterized as a mission-receiving land. In the 20 th century, the U.S.

became a mission-sending country. Now, in the21 st century we are both mission-sending andmission-receiving in a truly globalized context.Our next USCMA conference will focus our

past and future mission experience as a journeyof hope and help us to understand better howwe continue mission in our globalized reality.We look forward to seeing you there!

In this holy season, I want to thank those whohave generously responded to our recent appeal.If you have not yet done so, I ask you to con-sider giving a gift or asking your community tosupport the work of your mission association.If we are to continue to grow with the demands

of our time, we need the financial basis withwhich to do so. In closing, on your behalf, I alsowant to thank our USCMA staff and ask Gods

blessing on them as they continue to labor for all of us.

May this New Year bring peace to the worldand each of us!

Mary M. McGlone, CSJ

December 12, 2007

Spirituality of mission in the 21 st century canvery well be characterized then as a spiritual-ity of hope . It is hope that is not based on hu-man optimism but in the faithfulness of Godwho continues to invite us to participate inGods mission. It is a spirituality of hope thatis alive among the thousands of missionersserving all over the world.

Pope Benedict XVIs encyclical Spe Salvi could not have been more timely. We are re-minded that the hope with which we are savedis a hope that moves us to action towards

building a transformative global community. Itis this same hope that each missioner servinghere and abroad carries in their heart. It is thissame hope that they bring to share in the midstof the challenges that they are confronted withday in and day out. And yes, it is the hope thatonly comes from God!

This coming year 2008, we have decided thatthe Mission Conference will continue to ex-

pound on this theme with a Conference enti-tled: Mission: A Journey of Hope . We willlook at our own missionary journey as itmoves from my story, to our story to TheStory within the contemporary globalizedcontext. For now, we ask you to include theMission Conference in your calendar. It will

be on October 24-26, 2008 in Baltimore, MD.More information will be given in the future.

Meantime, as we celebrate Christmas, let our hearts be filled with this same spirit of hope aslived, shared and celebrated by thousands of missioners all over the world. Let this season

be truly a Season of Hope!

Winter 2007


From the Director Rev. Michael Montoya, MJ


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Page 3

contd on page 4


and the struggle to learn a new way of being Church and imple-menting the gospel call to help others, overseas and in the States, tohave life and have it to the full (John 10:10). Strategizing then

became much more central to her pastoral efforts and spirituality.

Ms. Katie Eberhard served for 3 years in Lusaka, Zambiaworking with vulnerable chil-dren, especially orphanedchildren whose parents haddied of Aids. She told thestory of participating in a me-morial service for thirty threevillagers who had recentlydied. One hymn was verytelling in that it described

death not as an individual loss, but as the journey in which everyone participated, a coming to the creator. During the service, a one year old infant, Vincent, suffering with Aids, expired and the peopleimmediately joined his name with the others, highlighting that lifeand death is a communal experience. Because she grew to under-stand the villagers culture, the older children no longer spoke of Katie as muzungu , a white person, an outsider, but said of her:thats not muzungu, thats just Katie. These experiences helpedKatie appreciate the missionaries common experience, namely, shewas receiving far more than she could possibly give to others.Gratitude played a greater role in her spirituality.

Sr. Shalini DSouza shared her experiences working with womenliving on the societal margins of New Delhi, India. In particular,she supported the victimized women who labored in the sex indus-try of the red light districts. By establishing a House of Hope andoffering various initiatives for the women and their children, includ-ing education, many were able to make choices which helped them

escape prostitution and create new lives for themselves and their children. She concluded that despite incredible odds, with Godsgrace, personal transformation was possible and hope can provide afoundation.

All three panelists stories described their traveling down unex- pected and dark roads where they faced challenges which forcedthem to develop a spirituality of disruption, and a personal resil-ience which became part of their missionary spirituality.

Dialogue Sessions follow the panel presentation and gave participants the opportunity to share information pertaining to currentmission-related topics including how mission interfaces with young

Catholics, families, civil society,long and-short-term missioncharisms, immigrants, parishes,dioceses, volunteers and vowedreligious.

Saturday afternoon, Ron Rolheiser,OMI delivered the second keynoteand spoke on A Spirituality of Mission in a Polarized World . He

began by identifying the Emmausnarrative as a missionary story, inwhich the two disciples were strug-

Winter 2007 Mission Update

gling and discouraged by Jesus crucifixion. Their hope shattered,they felt humiliated and had left Jerusalem which Rolheiser inter-

preted as their having left the Church. The disciples, as with mission-aries, he explained, need to experience the suffering and humiliationof Good Friday before knowing the joy of Easter resurrection. Whatmade the disciples hearts burn? Their humiliation which then led to

glory.

The subtitle of the USCMA conference was: Spirituality of Missionin the 21 st Century and Rolheiser highlighted the following as addi-tional integral components:

A love which immerses one in the human community, in con-trast to living in isolation, which forgives ones enemiesendlessly, which is universally compassionate for all;

A love which imitates Jesus love, which is without the violenceevident when Moses gave the first set of commandmentsand stoned the Israelites caught in idolatry (Deut. 9:17),and instead, imitates Jesus forgiveness of the womancaught in adultery whom the Israelites were about to stone;

A love which gives priority to serving others, which followsJesus example of washing others feet, dropping the mantleof privilege and wearing the servants apron, being willingto serve strangers and those who seem to be your opposite;

A love which ministers beyond ego and ones private agenda, beyond ideology, with compassion, with a freedom whichtranscends fears generated by a Taliban-like literalism andgrounded in a theology which liberates, as do a liberal artscurriculum.

Following this key-note, the Home Com-munities sharings in

small groups madeclear that the listenersappreciated Rol-heisers hermeneuticof the Emmaus storyand gave them manycriteria and sugges-tions for consideringhow well they were living out a mission spirituality.

The Eucharistic celebration was led by Bishop Gregory M. Aymondof the Diocese of Austin, and characterized by a thoughtful homily,engaging music and spirited singing. The traditional banquet whichfollowed was capped off with local choirs and dance groups. Theconference attendees also discovered some talented singers withintheir own ranks.

On Sunday morning, the Conference facilitators Caroljean Willlie, SCand Rudy Vela, SM provided a ritual which summarized many of thespeakers insights. They emphasized that spirituality derails our navedreams of we who are as missioners, as Jesus derailed the two disci-

ples false plans on the road to Emmaus. That summary set everyoneup for the third and final keynote: A Spirituality of Mission in the 21 st

Century: Insights through Postmodern Humor given by Gerald Ar- buckle.

Reflections on the USCMA Annual Conference 2007 contd from p. 1


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Super was how one conferenceattendee evaluated this concluding

presentation, presumably becausethe insights and implications wereclearly presented and spoke di-rectly to the cultural challenges tomission spirituality today. Draw-

ing on his cultural anthropological background, Arbuckle tracedtodays tendencies toward indi-

vidualism back to modernity, which started in the era of Descartes andhis use of science as a replacement for revelation and his belief inscientifically derived absolute certainties as the sole foundation for optimism. Although this modernistic mentality appeared to supportorder within society, in actuality it was a mythic story which sup-

ported violence in the form of patriarchal assumptions and variousentitlements which gave permission for others to be victimized andsubjugated. Ultimately mindsets like this led to the death camps of World War II.

Post-modernity shifted some of the earlier cultural values and aimed

to establish a new culture. Here, however, this culture says there is nomeaning, individuals live as isolated units, community is not possible,chaos is at the heart of the universe, and only the present, not the pastor future, has any value.

In the face of such fatalism, humanity strives to create a new culture, paramodernity, which critiques the patriarchal and biomedical modelof earlier cultures, and values the individual and small groups, gender equality, imagination, accountability and reconciliation. All of these

positive developments are signals of transcendence (Peter Berger) ina world where violence has been assumed to be normal. And what isthe heart of non-violence? It is the commitment never to destroy an-other persons self-worth, which belief we see illustrated in the gos-

pels narratives of Jesus interactions with people.

What then characterizes the missionary spirituality for the 21 st cen-tury? In part, it is engagement with the above described chaos of theday and striving to share the story of Jesus, the missioners own sto-ries, and encourage others to do the same. It only takes a small ex-

perience of transcendence, Arbuckle said, to encourage people totransform earlier mythologies into a new creation (2 Cor. 5:17).

In conclusion, although theabove report does not capturethe fullness of the speakers

presentations, the author hopesit will encourage further read-ing in and discussions of theabove themes and whet your appetite for next years confer-ence in Baltimore which willfocus on the theme of Mission: A Journey of

Hope .

Andrew Thompson

USCMA Board Member

St. Vincent Pallotti Center

Page 4

Mission Update

New Board Members


Winter 2007

The members elected three new Board members at the Annual Meet-ing: Rev. Arturo Aguilar, SSC, Sr. Judy Gomila, MSC and Rev. Mr.Bob Laremore of Glenmary. Ms. Teresita was re-elected for a secondterm.

Rev. Arturo Aguilar, SSC (Missionary Society of St Columban) isoriginally from the South Texas area. He began his studies at the Uni-versity of Texas in Austin before joining the Columbans in 1976. Af-ter completing B.S. in Political Science at St Thomas University (St.Paul, MN), he continued his formation in Cambridge, MA at WestonSchool of Theology. As part of his formation, he was assigned toChile. On his return to the U.S., he was ordained in 1984 and assignedto Brazil for 8 years. His primary mission work was in youth ministryand community development.

After 2 years of study at the University of Minnesota for an MSWdegree, he took part in the U.S Regional plan of action by working invarious ministries. He initiated the Hispanic Ministry pro-gram and took an active part in inviting the Hispanic communities toglobal mission.

Fr. Arturo later became Vocation Director for the Region and duringthat time was invited to be Superior of the Los Angeles MissionHouse. In 2006, he was elected Regional Director.

Sr. Judy Gomila, MSC , a native of New Orleans, is a Marianite Sis-ter of Holy Cross. She holds a Masters in Theology and ReligiousStudies from St. Paul University, Ottawa, Canada. Sr. Judy has servedthe Church as an educator, itinerant teacher, preacher and mission-ary for more than 40 years. In 2000, she returned to the lower 48 after 13 years of ministry in the Alaskan bush.

Presently, Sr. Judy is the creative Mission Educator and AssociateDirector for the Pontifical Mission Societies in the Archdiocese of

New Orleans. In her teaching strategies, she leans heavily on Scriptureand Mission Documents, seeking to help make them become flesh inan Archdiocesan Church-in-Mission. Sister Judy oversees MissionWorkshops in Seminaries across the US and promotes Mission Im-mersion experiences as vital to the education of those ordained for universal mission. Sister Judy also utilizes her catechetical back-ground and sense of mission animation on the National Council andEducation Committee of the Pontifical Mission Societies. She recentlycompleted 6 years of service on the Mission to Mission Board.

In her own on-going conversion of heart, Sister Judy reminds us of theinterrelatedness of peace, justice, and quality of life issues and theliving out of our faith on behalf of the Body of Christ "to the ends of the earth." Sr. Judy's hobbies include cooking - with lots of tasting -,dancing to that old time Rock 'n Roll, and Clown Ministry, completewith red wig.

Deacon Bob Laremore, Glenmary Home Missioners . Bob is a na-tive of Indianapolis, IN. He became Catholic at the age of eleven. Heis an alumnus of St. Meinrad Seminary and Marian College. Althoughcoming from an Appalachian Irish family, he was partiallyraised in Del Mar, CA and Lebanon, TN . He was in Industry,Research & Development, for sixteen years and raised hisfamily in Indianapolis, IN and Ft. Worth, TX. He has beenmarried to his wife, Becky, for 41 years. He has three childrenand nine grandchildren.

Bob was ordained in 1982 for the Ft. Worth, TX Dio-cese and has served in full contd on page 6


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Page 5

Members passed three resolutions at the AnnualMeeting on October 28, 2007. The areas of needcovered topics of debt cancellation for impoverishedcountries, access to essential medicines, and US

2008 elections.

To celebrate the 2007 Sabbath Year, the USCMAmembership committed itself to promote debt can-cellation in support of our sisters and brothers in

poor, debt burdened countries. In keeping with the biblical Sabbath Year or year of Gods favor whendebts were cancelled the year 2007 has been pro-claimed the Sabbath Year. This is the seventh year of the effort to cancel debts owed by impoverishedcountries. This year is also the halfway point inreaching the United Nations Millennium Develop-

ment Goals. Among other actions, members are en-couraged to advocate for passage of the Jubilee Act,HR 2634; urge political candidates to articulate their

positions on debt cancellation;and host a screening of one of the films suggested byJubilee USA ( www.jubileeusa.org ).

Members endorsed the S. Res 241/H. Res 525 cur-rently under consideration in the US Congress thatcalls for a new direction in US trade policy with re-spect to intellectual property rights that encourage

both access to essential medicines and the innovation

of new medical technologies to promote publichealth in developing countries. There is a felt needto locate intellectual property rights within the



framework of Catholic Social Teaching, based on thecommon good and to balance these rights with the needsof the poor. Members are encouraged to urge their re-spective Senators and Representatives to co-sponsor S.

Res 241 or H. Res 525.

The upcoming 2008 elections in the U.S. present aunique opportunity for members of USCMA to make adifference and contribute to an informed electorate.Using the lens of the Gospel and Catholic Social Teach-ing, USCMA members will promote active, non-

partisan, civic participation and collaboration to promotean informed electorate and active participation in the up-coming 2008 U.S. elections. By the way we vote, wecan promote the global common good, we can love our neighbors, especially the poor and vulnerable and we can

demonstrate our care for the earth. Members are encour-aged to: participate in voter registration campaigns; par-ticipate in accountability sessions with the political can-didates; become informed about issues by going to re-sources offered by NETWORK (Global Concernswww.networklobby.org ); the Maryknoll Office of (www.maryknollogc.org/2008elections/index.htm ); theUSCCB web section on Social Justice Issues(www.usccb.org ); and to read USCCB document Faith-

ful Citizenship: A Catholic Call to Political Responsibil-ity (http://www.usccb.org/faithfulcitizenship/ ).

All of the resolutions in their entirety can be seen on our website (www.uscatholicmission.org/go/events/annualconference)

Resolutions Passed at the 2007 Conference

There will be a Mission Congress 2010! The Catho-lic Mission Forum, the sponsoring coalition of Mis-sion Congresses agreed at their October 2007 meet-ing to hold another Mission Congress in 2010.

The working theme of the Mission Congress isGods Mission, Many Faces: A Portrait of USCatholics in Mission. The four objectives for theMission Congress are: to discern the movement of the Spirit within the US Church in mission; to dis-cover the varied colors and brushstrokes of USCatholics in mission; to invigorate mission identityand leadership in the US church; and to celebrate thefaces and creativity of US Catholics in mission.

The Mission Congress 2010 Planning Committee wouldlike to hear your suggestions and ideas for workshop ti-tles and possible speakers. Send your thoughts to Mi-chael Montoya at the USCMA office.

Member groups of Catholic Mission Forum are USCatholic Mission Association, Pontifical Mission Soci-ety, Leadership Conference of Women Religious, Con-ference of Major Superiors of Men, Catholic Network of Volunteer Service, Office for Black and Indian Missions,the US Conference of Catholic Bishops offices for theChurch in Latin America, World Mission, Home Mis-sions , and the Pastoral Care of Migrants and Refugees.

Mission Congress 2010


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Her interest in mission and cross-cultural ministry began in 1989 after ashort-term mission experience with Amor en Accin , a missionary com-munity of the Archdiocese of Miami. As a member for the last 15 years,Tery has been involved in short-term mission travels and has been com-mitted to long-term mission projects.

Tery worked for 8 years in healthcare social work. She now serves in thefull time position of Executive Director for Amor en Accion , and her responsibilities include: providing mission education activities for schools/parishes in the Archdiocese, mission formation and re-entryfor short-term mission groups, fundraising for mission projects, andother related activities. Her current interests are in the area of theologyof reconciliation, in relation to communities throughout the world aswell as the profound implications for her own cultural context.

As a member of the USCMA Board, Tery has enriched USCMAwith her creative thinking and expertise in mission. She is currentlya member of the Committee on Finance and Development.

contd from page 4

tion or a related field is highly desired. Candidates must be opento the Pallottine charism of collaboratively sharing faith and love.Some teaching experience and web familiarity are a plus.

Benefits: health insurance, and, after one year, retirement contri- butions. Salary commensurate with experience. Center is locatedin N.E. Washington, DC, next to The Catholic University of America (Metro Red Line). For more information about themission of the St. Vincent Pallotti Center and a full positiondescription for the National Director please visit our website atwww.pallotticenter.org .

To apply, send a resume and cover letter by email to Fr. Frank Donio, SAC at [email protected] or by mail to: Fr. Frank Donio, SAC, Pallottine Seminary, P.O. Box 5399 Hyattsville,MD, 20782

Page 6

Mission Update Winter 2007

J o b A n n o u n c e m e n t The St. Vincent Pallotti Center is seeking an experienced,committed and energetic person to serve as the NationalDirector for an organization promoting lay volunteer andmissionary service opportunities. The National Director isresponsible for the successful management of the organizationand fulfillment of the Centers mis-sion.

Excellent communication skills re-quired, including public speaking andwriting. The position also requiresfamiliarity with the Catholic and vol-unteer cultures, the values of youngadults, nonprofit management and

budgeting competency. A graduatedegree in pastoral studies, faith forma-

time ministry ever since. For the first ten years he was liturgist andadministrator of Immaculate Conception, Denton, TX. He alsoworked in social justice issues and led the establishment of neighbor-hood faith communities for this large parish which also included tensurrounding small towns. For the last fourteen years Bob has beenworking with Glenmary Home Missioners establishing a missionarycommunity in Lawrence County, AL in the Birmingham Diocese.This ministry also includes work on social justice issues, evangeliza-tion, and working with the Southern Baptist and PentecostalChurches on many different community issues. He also records a

program called The Catholic Perspective for a local radio station.Bob keeps busy by monitoring science through reading periodicalsand theology through reading and continuing education. He is also aLaw Enforcement Chaplain trained by the International Conference

of Police Chaplains.Teresita Gonzalez de la Maza is a Cuban born in exile, now livingin Miami, Florida with her husband and two sons. Tery attendedBarry University in Miami Shores where she received a BachelorsDegree in Liberal Arts and a Masters in Social Work.

Mark Your Calendars!

2008 USCMA Annual Mission Conference

Mission: A Journey of HopeOctober 2426, 2008

Baltimore, Maryland


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Are Not our Hearts Burning: Laughing with God in aPostmodern World

Periodic Paper #4

Page 1

By Gerald A. Arbuckle, SM, Ph.D.

The Holy Book we call the Bible revels in a profound laughter, a divine and human laughter that is endemic to the whole narrative of crea-tion, fall and salvation, and finally a laughter that reveals a wondrous, all-encompassing comic vision. (J. Cheryl Exum and J. William

Whedbee )1

For everything there is a season...a time to weep, and a time to laugh; a time to mourn, and a time to dance (Eccl 3:1,4)


Introduction 2

When I first went to Papua New Guinea inthe late 1960s I was initially overwhelmed by thefact that there were only three million people, butfive hundred languages, plus several thousanddialects. How could three anthropologists possi-

bly establish a pastoral research unit in such lin-guistic complexity! A wise colleague looked atme and said: Gerry, for heavens sake, see thefunny side of this. Laugh because God is laugh-ing! Ultimately, God is in charge. Not us! Donttake yourself too seriously. What wonderful ad-vice. If God is laughing at this incongruous situa-tion, then surely I must also. The wise advice keptme sane.

You say to yourselves how do I knowGod is laughing? That is surely one of the bestkept secrets of our Christian faith. After all, StJohn Crysostom said that laughter is a thing of thedevil. Surely I cannot equate God with the devil.Well, John was wrong. How do I know? Simply

by a better understanding of the Scriptures. Hu-mor is perhaps the most powerful method of com-municating serious information. And without hu-

mor we cannot remain sane. Mahatma Gandhiwas right when he said: A sense of humor is the pole that adds balance to our steps as we walk thetightrope of life. If I had not sense of humor, Iwould long ago have committed suicide. For thisreason we must surely expect to find humor in theScriptures. And it is there in abundance. In facthumor is at the very heart of our salvation story.Even the story of Emmaus, which is the catalystfor his lecture, has powerful comic elements. But

before we get to that, we need to take a closer look atwhat humor is.

In this paper I will:

Define the meaning of humor and what is meant by divine humor;

Illustrate how Jesus frequently used humor as a pedagogical method;

Explain the many joking patterns in the Scrip-tures;

Suggest some of the personal and pastoral impli-cations of the paper.

Defining Humor

Have you ever wondered what happens whenwe laugh? Consider a large official notice on a build-ing: Trespassers will be prosecuted to the full extentof the law, signed The Sisters of Mercy. Or whatabout the sign outside the maternity ward: No chil-dren allowed! Or what about the student essay thatrecorded: Abraham Lincolns mother died in infancy,and he was born in a log cabin which he built with hisown hands!The answer to the question of what hap-

pens when we laugh at a good joke we relax. Andwhen we relax we are able to briefly see things in adifferent light. So, humor is subversive. It gives usspace to think of alternative ways of thinking and act-ing. When humor pokes fun at the oppressive stringen-cies and conventions of society people have thechance to re-imagine alternative ways of behaving.


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Page 2

a socially lowly mother, is accepted by only a fewfollowers, and redeems the world by crucifixion as a

politically and religiously dangerous person and sub-sequent resurrection.

We may expect God to be a distant person,demanding punishment for our waywardness. YetGods vulnerable side is love, not condemnation. Weare pursued by his love in ways that from our human

perspective are wildly illogical and nonsensical. Godhas an overwhelming and abiding love for each oneof us, despite our frailties and sinfulness. Eventhough we may forget, this love, says God our Par-ent, yet I will not forget you. See, I have inscribedyou on the palms of my hands (Isa 49:15-16). Cananything be more incongruous, more humanly sur-

prising, more worthy of celebration! Rejectingworldly wisdom and signs, God chooses to savethose who believe through the foolishness of the

preaching of Jesus Christ (1 Cor 1:21). All these in-congruities are expressions of divine humor. We arecalled to contemplate such a divine paradox throughthe eyes of faith and come to experience, even in thisvale of tears, an indescribable and glorious joy (1Pet 8), that is the hope-filled laughter of the heart.

Let me develop this further. There is the con-stant tension between justice, which requires that theIsraelites be punished for breaking the covenant, andYahwehs forgiving mercy towards them. What wins

punishment for sins or mercy? Everything hu-manly points to the former, but that is not how Godwill act. In Jeremiah Yahweh vividly describes thesinful state of Israel because it has broken the cove-nant: Your hurt is incurable, your wound is griev-ousfor I have dealt you the blow of an enemy, the

punishment of a merciless foe, because your guilt is

great, because your sins are so numerous(vv.12,14). But here is the comedic irony. Despite this well-deserved condemnation, Yahweh will forgive his

people their sinful ways. The impossible gives wayto the possible. Mercy overshadows

justice. The last word is clemency:For I will restore health to you, andyour wounds I will heal And youshall be my people, and I shall beyour God (Jer 30:17-8).

But what is at the heart of humor? Humor evades an easy description. And the challenge ismade more difficult because there are no universallyaccepted definitions or views on the topic. W.C.Fields (1880-1946), the great American comedian,

succinctly summarizes the problem: The funniestthing about comedy is that you never know why people laugh. I know what makes them laugh, but tryingto get your hands on why is like trying to pick an eelout of a tub of water. 3 Humor, I believe, emergesfrom the contradiction or incongruous clash of double meanings, evoked by two differing defini-tions of the same reality. Woody Allen joked that: Iam not afraid to die; I just dont want to be therewhen it happens. The first phrase states the predict-able notion, but the second introduces the unpredict-able meaning that is inconsistent with what we wouldexpect. It is the surprising nature of the incongruityand its joy-evoking resolution that evokes humor.

It is not necessary, however, that a person ac-tually laughs or smiles at something funny. On thecontrary an inner feeling of joy, peace, renewed en-ergy may at times be a far more important indicator of a sense of humor than physical laughter. It is thisinner peace or joy that I call laughter of the heart.Far more important is the interior change of the heart.So, to define a sense of humor: A sense of humor isthe aptitude within us which sets up the dynamic

process of contemplating the incongruities of life.This process may be expressed in actions, speech,literature, or other art forms, resulting in surprisinglynew resolutions of these incongruities. Humor is

positive when it respects the dignity of people; nega-tive when it is unkindly or degrades people.

Divine Humor

Since surprising incongruity is at the heart of humor, I believe divine humor pervades the Scrip-tures. We call the actions of God towards us divinehumor because they incongruously diverge from our human expectations of how God should relate to us.People expected the Messiah as a king to be born in

princely splendour, but Mary gave birth to him in astable. God comes to us as a vulnerable baby born to

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sus birth (Luke 2:10). Earlier Mary, having acceptedthe call of God to be the mother of Jesus, is so movedwith joy at this divine act of humor that she travelsmany miles through bandit territory to share her

pleasure with her cousin Elizabeth (Luke 1:39-40).

Elizabeth acknowledges this joy and Mary then re- plies in praise of God. Ponder the words of the disciples at the end of their Emmaus journey: Did not our hearts burn within us (Luke 24: 32). That was laugh-ter of the heart.

Humor as a Pedagogical Method

Observers would be forgiven for concludingthat many of our homilies and our rituals of Christian

worship are obliged to be gloomy or joyless. CardinalWalter Kasper correctly comments: One of the mainelements of Christian faith ishumour, and the lack of humour and irritability into which we in the con-temporary Church and contemporary theology haveso often slipped is perhaps one of the most seriousobjections which can be brought against present-dayChristianity. 5 The incongruous situation is that JesusChrist uses humor so often as a pedagogical method,yet we have forgotten this.

Some incidents in the life of Jesus display acomic quality. The wedding feast of Cana (John 2: 1-11) contains several humorous plots. It is ironical thatthe first miracle recorded in Johns gospel revealingJesus divine power is the changing of water intowine (John 2:11). One might humanly have expectedsomething more dramatic and directly concerned withthe salvation of souls, yet divine humour is not con-fined by human hopes. Second, not only was the newwine of superior quality, but the amount of wine thatthe miracle produced was so abundant that the couplecould have set up a wine shop with the surplus!

Jesus is never described as laughing, but heuses many images as ways of teaching thatwould have been comical to himself and hislisteners. For example, when Jesus describedhow difficult it is for rich people, who areattached to their wealth and the power it

God is our Parent who will not abandon us,who pursues us in Christ with a love beyond all our

possible dreaming. This is the ultimate in divinefoolishness: that we are Gods children, revealedthrough Gods human face Christ: When we cry,

Abba! Father!we are children of God, and if children, then heirs, heirs of God and joint heirs withChrist (Rom 8:15-17). As any parent loves a child,God as our Parent is not a revengeful, but a merciful,loving One.

When we laugh at our own follies, we arelaughing in our hearts with God. Our laughter is

praise of God because it is a gentle echo of Godslaughter, of the laughter that pronounces judgmenton all history. 4 Ultimately we can come to know our laughing God, as far as this is possible to humankindon earth, by being transformed into the image of Christ, the visible presence of the Father. We knowthis transformation is happening when we are strug-gling to have the same mind that was in Christ Je-sus (Phil 2:5): respecting the dignity of others andthe universe, loving one another, acting justly andwith mercy in the midst of a postmodern world thatcommonly considers such values a sign of weakness.We are then fools for the sake of Christ (1 Cor 4:10), joining in Gods laughter.

Laughter of the Heart

Let me briefly return to laughter of theheart. Recall that a positive sense of humor is thegift whereby we kindly contemplate the incongrui-ties of life and express this meditative reflection inlaughter, smiling or simply an inner joy or peace. Inthe Scriptures audible laughter is exceptional. How-ever, we find people who contemplate the many actsof divine humor and seek to mirror this humor intheir own lives. This evokes inner joy, or laughter of the heart, coming from their faith in Gods para-doxical love for them and humankind.

John the Baptist leaped with joy (Luke1:44) when meeting Jesus while still in his motherswomb. The shepherds receive the joyful news of Je-

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US Catholic Mission Association Page 4

Joking Patterns in the Scriptures

All cultures have rituals of initiation oftentermed rites of passage, or rites of lifes transi-tions. There are many such rituals in the Scrip-

tures. They refer to particular rituals which mark the progress of an individual or group betweenrelatively stable, generally recognized states of rank, status, office, calling or profession.

Now, here is the surprising fact. Initiationrituals follow a joking pattern. Let me explain.

In joking definite, light-hearted cues aregiven to audiences to indicate that a joke is aboutto take place. The ordinary pattern of living isabout to be interrupted. It might be done in a for-mal way, for example, by comments such as,Have you heard this one? Or it might be by asudden change in the voice or facial expression of the joke teller, even a pause in the flow of speech.

Then there follows the clash of meanings.There is the incongruous situation in which twocontrary meaning systems are in conflict. People

are temporarily thrown into chaos and incongrui-ties are resolved when a relationship is seen to bemeaningful in a previously overlooked way. Thecrust of conformity is momentarily broken andcreative energy is released. In rituals of initiationwe call these three stages: separation, the chaosstage, and then reaggregation. In rites of transitionthere is, as in joking, a letting go of one meaningand the acquisition of a totally different one atransforming journey of detachment from once ac-ceptable behavior and the embrace of new ways of

thinking and acting. Speaking of this kind of tran-sition St Paul writes: When I was a child, I spokelike a child; when I became an adult, I put anend to childish ways (1 Cor 13: 11).

Among the many examples of joking ritu-als in the Scriptures are the Transfiguration, theapostles caught in a storm, the Emmaus event, andthe Ascension.

gives them, to enter the king-dom of God, he used the imageof a camel trying to squeezethrough the eye of a needle(Mark 10:25). The poor amonghis listeners would have chuck-led at this metaphor with itssatirical description of the self-ish wealthy people they wouldhave seen.

Actions are for Jesus the most powerful form of preaching his mission. Since paradoxically so many of these actions go against the norms of the culture of thetime, they would have evoked mocking laughter in thosewho resisted conversion and the laughter of the heart or

inner joy in people open to transformation.

Here are some examples. First, he associateswith Samaritans. The Jews looked on Samaritans in aracist manner, believing them to be innately stupid, lazyand heretical. And the Samaritans had similar views of their Jewish neighbours. But Jesus goes out of his wayto converse with Samaritans, as he did with the Samari-tan woman at the well (John 4:9). The Good Samaritanis proposed as an example of love of ones neighbour (Luke 10:33-7). Only one of ten lepers whom Jesushealed came back to thank him and he was a Samaritan(Luke 17: 16).

Secondly, Jesus befriends people who are mar-ginalized. Contrary to the behaviour of the Pharisees,Jesus associates with sinners such as tax-collectors,that is, with those who are publicly known to be viola-tors of the Jewish moral and ritual code (Luke 15:1-3).

Thirdly, Jesus acknowledges gender equality.According to Jewish culture women were consideredinferior to men and conversing with them in public wassocially forbidden. However, often in his daily life Jesusexpresses concern for the welfare of women, but in waysthat are not condescending or prejudiced; he heals sick women (e.g. Mark 1:29-31; Matt 9:18-26) and forgivessinners among them.

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The Transfiguration

The Transfiguration is to be a ritual of initia-tion for Peter, James and John; they are to experi-

ence in a spectacular way the true identity of Jesusas the Messiah and also the nature of his mission.The separation phase is the ascent of the mountain(Luke 9:28); this is to remind the disciples thatsomething extraordinarily important is to take placeon the mountain top, the liminal space. Jesus at

prayer is suddenly and radically altered: and hisface shone like the sun, and his clothes became daz-zling white (Matt 17:2). Moses and Elijah, repre-senting the Israelite law and the prophets, conversewith Jesus about his passion that is to occur at Jeru-salem. As they begin to disappear Peter is terrified atwhat is happening and wants to control the situation.

In the midst of such an intensely powerful,supernatural experience Peter is so distracted that heamusingly wants to build three tents. Peter and hiscolleagues must allow their faith in Jesus to over-come their human fears of the future. It is also comi-cal that in the midst of such an extraordinary eventLuke reports that they are weighed down withsleep (Luke 9: 32). Moses, Elijah and Jesus arethought to be of equal importance by Peter, but ittakes the intervention of God the Father to remindPeter that Jesus is the prophet because Jesus is GodsSon. Again, the disciples are reminded that theymust abandon any idea that Jesus is merely a human

prophet.

The liminal experience of transcendence is tocontinue no matter how much Peter fears what ishappening: While he is still speaking, suddenly a

bright cloud overshadowed them and from the clouda voice said, This is my Son, the Beloved; with himI am well pleased; listen to him(Matt 17:5). Jesusis superior to the other two great messengers, Mosesand Elijah who, as they represent the old covenantthat is to end, leave the scene. The disciples mustnow listen to Christ as the voice of God.

The re-aggregation phase is symbolised by thedisciples discovery that Christ is now alone, back tohis normal physical self. They descend from themountain, numbed by the experience (Matt 17: 7-8).

Emmaus Story

The Emmaus event unfolds according to aclear tripartite pattern of initiation. 6 In the separationstage two former followers of Jesus are moving awayfrom Jerusalem, escaping from the place in which their hopes of Jesus as a political revolutionary have beenirrevocably crushed (Luke 24:13-25). They cannottake any more! Deeply disappointed, they have hadenough!

Then the chaos stage. Jesus, the skilful grief and initiation leader, joins them, but they fail to recog-nize him. Their inability to identify Jesus is causedmore by spiritual blindness on their part than by any-thing unusual about Jesus appearance. This fact addsto the drama of the event, for it highlights their needfor conversion. Jesus, pretending to be ignorant of thereasons for the sadness of the two travellers, invitesthem to express their feelings: What are you discuss-ing with each other while you walk along? They

stood still, looking sad (Luke 24:17).

This is a comic scene. All their anger and sad-ness tumble out at great speed, leaving them breath-less. They had wanted Jesus to expel their Roman op-

pressors (Luke 24:21). Jesus listens patiently to them before he begins to challenge them. Now they mustmake a choice: continue to run away dreaming of adictatorial military-minded savior,or accept what has been said andmove forward out of chaos into thefuture in faith and hope. They mustlet go their false understanding of Jesus and embrace the true meaningof the Messiah. They choose Christand experience fellowship with him,their supper guest, and a laughter of the heart that words cannot fullyarticulate: They said to each other,Were not our hearts burning within

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us while he was talking to us on theroad, while he was opening thescriptures to us? (Luke 24:32).

To mark the re-aggregation stage,

the two disciples testify to their radical conversion by enthusiasti-

cally returning to Jerusalem to share their experiencewith the faith community there (Luke 24:33-35).

The Ascension of Jesus

The account of the Ascension of Jesus risenglorious body into heaven contains three distinct

phases. Even at the very end of his life on earth Jesusinvites his disciples to join him in his final transforma-tive phase. He has frequently told them that he is leav-ing the world and going to the Father (John 16:28):for if I do not go away, the Advocate will not come toyou; but if I go, I will send him to you (John 16:7).Despite the fact that Jesus repeats himself the disciplesfail to hear. They are so attached to the physical pres-ence of Jesus that they become trapped in the liminalstate; they will need to be encouraged through faith tolet Jesus go in order for them to become his witnessesin the world.

The separation stage is marked by a definite break from the scene in which Jesus appears to his dis-ciples to reassure them that he has truly risen from thedead and to leave them final instructions, including hiscommand to carry on his mission (Luke 24:36-49). Hethen led them out as far as Bethany, and, lifting up hishands, he blessed them (Luke 24:50). Luke identifiesthe site in the Acts of the Apostles as Mount Olivet(Acts 1:12). Olivet is one of those exposed liminal

sites, like the road to Emmaus, symbolizing that Jesusis calling his disciples to enter into a conversion experience: he was lifted up, and a cloud took him outof their sight (Acts 1:9). The cloud symbolizes the

presence of God and reaffirms for the disciples thatsomething beyond the normal is occurring.

The scene shifts to the disciples, with Luke asnarrator describing an incongruous situation. The dis-

ciples are stunned by the experience and keeplooking up to the sky hoping that Jesus will return.Their fear is further intensified by the sudden ap-

pearance of two men in white robes (Acts 1:10).The angels unexpectedly appear to challenge themto resolve their fears of the unpredictable by reaf-firming their faith in the return of Jesus at an un-known time in the future (Acts 1:11). They nowmake a firm act of faith and return to Jerusalem toawait the coming of the Spirit. The actual move-ment away from Olivet is the reaggregation stage.Sustained by the transforming experience of theAscension they will await the coming of the Spiritat Pentecost with the supportive prayer of their faith community that includes Mary mother of Jesus (Acts 1:14).

Missioners as Gospel Comedians

All good comedians like Charlie Chaplin,Groucho Marx, Spike Milligan, Peter Sellers, JohnCleese (of Monty Python and Fawlty Towersfame) have one thing in common. They are able totouch the hearts of their audiences. They project intheir behaviour societys fundamental incongrui-ties or tensions such as order and disorder, goodand evil, life and death, hope and despair, sadnessand joy. From a position of social powerlessness,they are able at the same time to transcend theseincongruities. Like biblical prophets, they hold outirrepressible hope for humanity that life is not nec-essarily preordained towards defeat, collapse andtragedy, that fate is conquerable. They do not justcondemn the world of status, wealth, power ma-nipulation and violence, but in some way provideus with a feeling of hope. Think of Charlie Chap-lin. He refused to be crushed by the pomposity andarrogance of government officials; in fact such fig-ures were reduced to objects of fun and even pity.

Peter Berger, in his book A Rumor of An- gels, asserts that humor is a revelation of transcen-dence, a cautious call to redemption and for thisreason the actions of a clown take on a sacramen-tal dignity. 7 Such is the role of Christ himself. StPaul describes the same role for himself to the

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fractious Corinthians. He is a clown of Christ, with-out social status and power: We are fools for thesake of Christ, but you are wiseWe are weak, butyou are strong. You are held in honor, but we in dis-reputeWe have become like the rubbish of the

world, the dregs of all things, to this very day (1Cor 4: 10, 13). There have been other holy comedi-ans down through the ages who perfectly exemplifythe qualities of a true comedian, people like the OldTestament prophets, St Benedict, St Francis, StCatherine of Siena, Mary Ward, Dorothy Day. Andnow there are yourselves called to be contempo-rary Gospel comedians!

Conclusion

Let me conclude with a brief summary andsome personal and pastoral applications.

Humor is especially relevant in todaysworld of escalating fear and violence. It is necessaryfor ones own sanity and as the foundation of our

preaching and pastoral life.

The holy book is filled with humor. It is thestory of divine incongruity Gods pursuing andforgiving love of fickle humankind. God keeps relat-ing to us in humanly illogical ways that we describethis as divine humor. We expect God to be a distantcreator, one who is revengeful because we are sowayward, but the opposite is the case (Isa 58:9).

And there are humorous incidents aplenty inthe Scriptures. And laughter of the heart, that is theinner joyous spirit of those who are transformed byGods love, is manifestly present throughout. JesusChrist, the master teacher, uses humor in its variousforms as his main method of teaching, especially inhis parables. Human pride, pomposity, selfishnessand avarice are all the objects of his deflating power sense of humor.

Consider its personal value. The more oneknows oneself, the more one sees oneself as a joke,when measured by the love and mercy of God. As

Soren Kierkegaard, a Lutheran theologian of humor,says, the more thoroughly and substantially a hu-man being exists, the more he will discover thecomical. 8 Any endeavor to cover over our faults andstupidities is an example of incongruity and there-

fore a reason to laugh at oneself.

We can identify with the disabled God of Gethsemane, be comforted as Jesus was by the Fa-ther. It is this mystery of divine humor that keeps usgrounded in hope. When we find it difficult to for-give ourselves for our foolishness and others for thehurts they have caused us, we turn to God, and dis-cover he has forgiven us time and time again (seeCol 3:13). That is divine foolishness. We can do thesame. Then the peace of God, which surpasses allunderstanding (Phil 4:7) will enter the depths of our hearts healing them of all pain.

Consider its pastoral importance. The worldat all levels secular and religious is threatened bythe over-seriousness of fundamentalists. They may

be economic rationalists who unquestioningly support neo-capitalism with its underlying belief in thedollar as the measure of all success. They may beCatholic restorationists in our midst, Muslims, Hin-

dus, Israelis, who believe they alone have the full-ness of divine truth and that their task is to imposethis on others in whatever way possible, includingemotional and physical violence. If only fundamen-talists could laugh at themselves, at their own rigidi-ties and arrogance, the world would be a better

place! Kindly humor is the best cure for fundamen-talism or any form of intolerance. It deflates pom-

posity and inflated egos. A society or religion is at peace with itself will not only allow, but foster, a public humor that is self-critical.

When I first went to Papua New Guinea Ihad to be reminded of divine humor is at the heart of mission. There is Church because there is the mis-sion of God, not vice versa. To partici-

pate in mission is to participate in themovement of Gods love toward people,since God is a foundation of sendinglove. I am but an instrument of Gods

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Winter 2007

Periodic Papers are published by USCMA

USCMA

Hecker Center for Ministry , Ste. 100

3025 Fourth Street, NE

Washington, DC 20017-1102

Phone: 202-832-3112 Fax: 202-832-3688

E-Mail: [email protected] Web site: www.uscatholicmission.org

Page 8

Liturgical Press in January 2008.

3 W. C. Fields quoted by F. Scott Spencer, ThoseRiotousYet Righteous Foremothers of Jesus: ex-

ploring Matthews Comic Genealogy, ed. Athalya

Brenner, Are We Amused? Humor About Women inthe Biblical Worlds (London: T & T Clark Interna-tional, 2003) 9.

4 Karl Rahner, ed. Albert Raffelt, The Great ChurchYear: The Best of Karl Rahners Homilies, Sermonsand Meditations (New York: Crossroad, 1993) 112.

5 Walter Kasper, An Introduction to Christian Faith(London: Burns & Oates, 1980) 131-32.

6 See Gerald A. Arbuckle, From Chaos to Mission:Refounding Religious Life Formation (Collegeville:The Liturgical Press, 1995) 123.

7 Peter Berger, A Rumour of Angels: Modern

Society and the Rediscovery of the Supernatural(Hammondsworth: Penguin Books, 1969) 114.

8 Soren Kierkegaard, quoted by Wylie Sypher, Com-edy (Baltimore: Johns Hop[kins University Press,1956) 196.

9 Benedict XVI reported in The Tablet, 19 August(2006) 9.

10 Soren Kierkegaard, The Humor of Kierkegaard,ed. Thomas C. Oden (Princeton: Princeton Univer-sity Press, 2004) 32.

mission. That is divine humor. The world of missiondoes not depend only on me!

When we fail to remember this, when we are

tempted to be despondent over the paucity of voca-tions, the restorationist movments in the Church, thenit is the time to take note and join in Gods gracious,kindly and forgiving laughter. Then our hearts will

burn anew within us with relief! God is in charge.What a relief! Benedict XVI, in a lighter tone, says: Ithink its very important to be able to see the funnyside of life and its joyful dimension and not to takeeverything too tragically. Id say its necessary for my ministry. 9 And Soren Kierkegaard, Comic per-ception frees me to transcend my tragic seriousness

by beholding it as finite, hence not absolute. 10 How true!

1 J. Cheryl Exum and J. William Whedbee,Isaac,Samson, and Saul: Reflections on the Comic and Tra-

jic Visions, ed. J. Cheryl Exum, Tragedy and Com-edy in the Bible, Semeia, no. 32 (1985) 6-7

2 The theme of this lecture is more fully developed inthe authors book Laughing with God: Humor, Cul-ture and Transformation , to be published by The


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Annual Meeting 2007 work and promote more collaborative initiatives. Groupsinterested in being involved in the Project should contact Fr.Michael at the USCMA office.

Michael thanked members for their ongoing membership andwelcomed new members. Membership numbers have re-mained steady. He encouraged more organizations to be-come members so as to develop institutional links with dif-ferent organizations.

Fr. Michael expressed his gratitude to the dioceses that in-vited USCMA to participate in their 2007 Mission CoopPlan. He encouraged continued support from diocesan Mis-sion Offices in giving opportunities to USCMA to speak at

parishes.

The 2008 USCMA Conference will take place in Baltimore.Tentative dates are October 24-26, 2008. The Conferencewill explore the theme Mission: A Journey of Hope.

Mission Awards 2007

Sr. Mary McGlone, CSJ welcomed members to the AnnualMeeting of the U.S. Catholic Mission Association on Octo-

ber 28, 2007. Those attending for the first time (and therewere many) were invited to be recognized and welcomed ina special way. The three new Board members Rev. ArturoAguilar, SSC, Sr. Judy Gomila, MSC and Rev. Mr. BobLaremore of Glenmary were introduced. All three will jointhe Board when it meets in March 2008. Ms. Teresita Gon-zalez was re-elected to the Board for a second term.

Three Resolutions were presented and passed. (See relatedarticle on page 5).

Michael Montoya, in his Executive Directors report, ex-

plained the events of the past year. The TransformativeDialogue Project is still in its testing stage but has beentried successfully in several different settings to increasethe effectiveness and resources of collaborative efforts inmission awareness in local areas. The stories of missionersshared with one another will strengthen the missioner net-

The Board of Directors of the US Catholic Mission Asso-ciation chose two groups to honor with the 2007 Mission

Awards. The Texas Mission Council was honored In rec-ognition for excellence and creativity in promoting state-wide collaboration among missioners in the State of Texasand the St. Cloud Mission Office , In recognition for excel-lence and creativity in promoting MISSION in the Dioceseof St. Cloud.

The Texas Mission Council exists to create mission aware-ness and support through the collaborative efforts of dioce-san mission directors, representatives of mission organiza-tions serving in Texas, and individuals and groups inter-ested in mission. They collaborate in five areas:

1. Promoting a general climate of world missionawareness, responsibility, involvement, and ecu-menism.

2. Striving to increase human and financial resourcesin support of world mission.

3. Providing opportunities through documents, vid-eos, and personal consultation for sharing of ideasand collaborative programming.

4. Sponsoring opportunities for education in mission

theology or through immersion experience.

5. Recommending general policies pertaining to mis-sion awareness, responsibility, and involvement.

The St. Cloud Mission Office considers as its primary work the building of right relationships with God and with others.The Office essentially serves as the global arm of the localchurch. The work of the Mission Office includes areas of mission administration, animation, education, spirituality,global solidarity and relationship building, fundraising anddistribution, the Auxiliary and Shop.

St. Cloud Diocese has two diocesan partnerships, one withMaracay, Venezuela and another with Homa Bay, Kenya.They also engage in a regional ecumenical partnership withTenan-cingo, El Salvador through the Partners Across Bor-ders project. They provide orientations and support for inter-cultural understanding to missioners who come to their dio-cese from their partner communities, and also to the commu-nities in which they serve.

To learn more about both of these honoree groups check their respective websites: www.texasmissioncouncil.org

and www.stcdio.org/mission/ .


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Mission Update


Are not our hearts burning?Spirituality of Mission in the 21st Century


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support the growth of this valuable program.

In addition, this position also serves as Chaplain at CRSHeadquarters presiding at weekly Masses and assistingwith visiting prelates.

For more information or go to www.crs.org/about/careers .


ORBIS BOOKS RECEIVED AT USCMAA Faith That Frees, Catholic Matters for the 21st Century , Richard G. Malloy, 2007

A Passionate Balance, The Anglican Tradition, Alan Bartlett, 2007

A Stupid, Unjust, and Criminal War Iraq 2001-2007, Andrew Greeley, 2007

Border Crossings, Cross-Cultural Hermeneutics , edited by D.N. Premnath, 2007

Business Ethics, Making a Life, Not Just a Living , Gene Ahner, 2007

Eastern Wisdom for Western Minds , Victor M. Parachin

Feminist Intercultural Theology, Latina Explorations for a Just World , Editors Miria Pilar Aquino & Maria Jos Rosado-Nunes, 2007

Liberating Jonah, Forming an Ethics of Reconciliation , Miguel A. De La Torre, 2007

Love T\that does Justice , Thomas L. Schubeck, 2007

Mending a Torn World, Women in Interreligious Dialogue , Maura ONeill, 2007

Mozarabs, Hispanics, & the Cross , Ral Gmez-Ruiz, 2007

No Salvation Outside the Poor, Prophetic Utopian Essays , Jon Sobrino, 2007

No Turning Back, My Summer with daddy King , Gurdon Brewster, 2007

Prayer , Joyce Rupp, 2007

Reconciliation , Robert Morneau, 2007

Reconstructing Christianity in China, K. H. Ting and the Chinese Church, Philip L. Wickeri, 2007

Subverting Hatred, the Challenge of Nonviolence in Religious Traditions , Editor Daniel L. Smith-Christopher, 2007

The Holy Spirit in the World, A Global Conversation , Kirsteen Kim, 2007

Thoughts of a Blind Beggar, Reflections from A Journey to God , Gerard Thomas Straub, 2007

Turning the Wheel, Henri Nouwen and Our Search for God , Editors Jonathan Bengtson & Gabrielle Earnshaw, 2007

Women in Mission from the New Testament to Today, Susan E. Smith

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MARYKNOLL MISSION INSTITUTE Programs 2008April 13-18 The Wild Book of Job

William L. Holliday, Th.D.May 18-23.. Living Contemplatively

Janet Ruffling, RSMJune 8-13 Poetry: A Doorway to Prayer

Marlene de Nardo, MA andClare Ronzani, MA

June 15-20.. Summoned by the FutureElaine Prevallet, SL

June 22-27.. Gospel Stories and Social JusticeChed Myers, MA

July 6-11 Global Mission Issues

William Headley, CSSpJuly 13-18.. Celebrating Creation

Alexandra Kovats, CSJP

July 20-25.. Sacred Signs, Holy JourneysAntoinette (Nonie) Gutzler, MM

July 27-Aug.1 Food for the JourneyBenedict Viviano, OP

For more information:Tel: (914) 9410783 Ext. 5631 or visit our website:http://www.maryknoll.org/mmi.htm

Job Announcement

Catholic Relief Services has a position open for a full-time Program Advisor and Chaplain within their USOperations Support Department. The Global FellowsProgram Advisor is responsible for managing the re-cruitment process and scheduling of priests and deaconswith parishes for the Global Fellows program, as well asseeking strategic improvements to these processes to


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Workshop for Returned Missioners

February 5-14, 2008 in San Antonio

April 10-13, 2008 in Indianapolis

From Mission to Mission

Telephone: 720-494-7211

Email: [email protected]

Website: www.missiontomission.org

Orientation Days to the United Nations

February 6-8, 2008

May 14-16, 2008

June 30-July 2 (for teachers only)

Partners for Global Justice

New York City, near United Nations

Telephone: 212-682-6481


Website:www.partnershipforglobaljustice.org

12 th Religious Study Tour to China

April 18 May 5, 2008

(Reservation deadline February 2008)

U.S. Catholic China Bureau

Telephone: 973-763-1131

Email: [email protected] Website: www.usccb.net

World Affairs Councils of America Na-tional Conference

US or US and Them: Foreign Policy andthe Next Presidency

February 7-8, 2008

Washington, DC

Website: www.worldaffairscouncils.org/natconference

Catholic social Ministry Gathering

Faithful Citizenship: Promoting Life andDignity, Justice and Peace

February 24-27, 2008

Washington, DC

Contact: Yolanda Taylor-Burwell at 202-541-3185


Website: www.usccb.org

CNVS Formation Workshop

March 6-8, 2008

Washington, DC

Contact: Catholic Network of Volunteer Service

1-800-543-5046

[email protected]

www.cnvs.org

Ecumenical Advocacy Days

March 7-10, 2008

Claiming a Vision of True Security

Hilton Alexandria Mark Center

Near Washington, DC


Website: www.advocacydays.org/2008

105 th Annual Convention & Exposition of

National Catholic Educational Association

March 25-28, 2008

Indianapolis, IN

As you know, one of the Resolutions passed at the Annual Meeting in October 2007 focused on global climate change.

One of the ways that USCMA can do its part in protecting the environment is to cut back on the amount of paper that we use.

This includes our newsletter Mission Update.

We would like to cut back on the number of hard copies of the Mission Update that we print and mail.

While helping the environment it will also shift some of our cost back into mission. We would

send an email informing people when the next issue of Mission Update is available and include a link to the

newsletter online. If you are interested in receiving your Mission Update electronically please let us kn ow.

Contact Sr. Michael Theresa Brauer at adminassist@uscatholicmission. org

P age 19


RECEIVE MISSION UPDATE ELECTRONICALLY

Contact: Barbara Keebler/NCE, 202-337-6232

Fair Trade Federation Conference

April 4-6, 2008Austin, TX

Website: www.fairtradefederation.org

25 th Anniversary Celebration

Africa Faith & Justice Network

April 18-21, 2008

Celebrating Africa: Analysis to Action

Rosslyn, VA (near Washington, DC)

Website: www.afjn.org

Global Economics Workshop

June 5-7, 2008

Partners for Global Justice

New York City, near United Nations

Telephone: 212-682-6481


Website:www.partnershipforglobaljustice.org

23 rd National Catholic China Conference

October 3-5, 2008

U.S. Catholic China Bureau

Our Lady of the Snows Center

Belleville, IL

Telephone: 973-763-1131


Website: www.usccb.net

Resources and Up-Coming Events


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Arise, Shine out,For your light has come,

and theGlory of Yahweh

has risen on you.

T he nations will cometo your Light and

kings to your dawning

Brightness.Is 60:1, 3

Remember theUnited States Catholic Mission Association

in your CFC.