Guidelines for Receiving Pastoral Ministers in the USA

Q2. Do the recommendations in this chapter constitute a “plan” for reception and orienta tion of international ministers? A2. Given the diversity of circumstances and resources among US dioceses, eparchies, institutes, and societies, this chapter does not provide a plan or template for universal application. Rather, it outlines general principles and a variety of possible approaches. In fact, it presumes local autonomy and a high degree of local creativity and adaptation on the part of receiving communities. A3. In the course of US Catholic Church history, large numbers of international clergy and religious have come to serve in the United States, excepting a brief period following WWII during which time the United States produced a large enough population of US-born priests to serve the needs of the Church in the United States. International priests are a normal part of the US Catholic experience. What is new for this generation of international priests is the large number whose home countries of origin are found on the continents of South America, Africa, and Asia. A4. At present, about one third of arriving ministers have the opportunity to attend a formal orientation. Many do experience local ad hoc orientation. While there is no formal requirement that such programs be offered, this document strongly advises that a com prehensive and mutual approach to providing a wel come and orientation will improve the experience of the arriving minister and the receiving community. The improved quality of the encounter will certainly enhance the effectiveness of the Church’s mission in the United States. Q3. Why have so many international ministers come to work in the United States? Q4. Must all arriving international ministers be offered a program? Q5.Should an international minister be respon sible for adapting to life in the United States? A5. Yes, but not in a one-sided way. The nature of the Church demands that all relationships be rec ognized as mutual. Of course, the arriving minister (like any good pastoral minister) should have an understanding of the people he or she serves. But,

Case Study 3 Deacon M. was a South American seminarian who delayed ordination to priesthood to be in the United States with his father, who was experiencing difficul ties with his health. A vocation director identified him as a possible candidate for a US diocese desperately in need of Spanish-speaking priests. His two years of sem inary and diaconate internship in the United States were “rocky,” as seminary formators indicated in their reports. The rector, however, saw the difficulties as a matter of cultural adjustment, which would come in time. As a deacon, a critical incident occurred when he was called on to lead a wake service for an Irish American family. The talking and especially the laugh ter of those gathered at the wake upset him, and he corrected the family by suggesting that they had lost a sense of respect for the deceased. This unleashed a flurry of letters and complaints to the diocesan bishop, who marked up his “indiscretion” to an immaturity that would resolve itself after ordination to the priest hood. As a priest, he manifested more harsh, author itarian, and insensitive behavior. For example, he once had a heated discussion with a female lector, and placed his hand on her shoulder as he spoke with her in the sacristy. She reported that she had felt intimidated and even threatened. Two “formational fallacies” seem to be operative in this case. The first is this: given time, adjustment and cultural adaptation will happen automatically. The second fallacy is that cultural differences account for all difficulties; rather, sometimes basic deficits in human formation are more decisively in play than a lack of cultural adaptation. Frequently Asked Questions Q1. Who should be involved in establishing a local process of reception and orientation? A1. The situation will differ based on local resources and settings. It is certainly advisable that the fol lowing be considered for roles in the planning and implementation process: personnel directors; vic ars for clergy or religious; legal, immigration, and canonical experts; experts in culturally sensitive psychological assessment; seminary administration; international ministers who already serve in the locality; and local pastors or other leaders.

Reception and Orientation | G-9