Adopt-a-Student program changes family’s life

Moira Cullings

When Colin and Maria Coleman moved to the United States, they were certain of one thing.

“We really wanted our child to attend a Catholic school,” said Maria, “but found the cost of tuition beyond our financial means.”

When the family heard about the Seeds of Hope Adopt-a-Student program through St. Catherine of Siena Parish, they decided to apply for their son Justin.

“As practicing Catholics, we see it as vital to pass on a Christ-centered education to our children,” said Colin.

The Colemans put their Catholic faith at the forefront of their lives. Maria is a teacher and Colin is a deacon, both at St. Catherine of Siena. Justin is a sixth grader at the parish school.

“The scholarship is of great importance because, as a missionary family, we work on a very tight budget,” said Colin.

Justin was accepted into the Adopt-a-Student program, which pairs a scholarship donor with a student who, with the financial help, is able to attend Catholic school.

“I feel happy to know someone cares about me and my education,” said Justin.

Through the program, Justin has been able to meet his sponsor and he keeps in touch by sending cards during Christmas and Easter.

The generosity of a donor isn’t lost on students like Justin, who are eager to grow in faith and virtue at the school they love.

“Going to St. Catherine’s has helped my faith life because I get to attend Mass twice a week, sometimes the [priests] have come into class to teach us about God, [and] my teachers also share their faith with me,” said Justin.

Justin is grateful for the faith-filled experiences he’s had, including reenacting the Stations of the Cross and reading the Gospel at school Masses.

“All of these are things I would only have experienced at a Catholic school,” he said.

Colin and Maria are grateful for how welcomed they’ve felt at St. Catherine since moving to the United States.

“It has been and continues to be such a privilege to be so connected to St. Catherine’s,” said Maria. “Our extended family is all in New Zealand, so St. Catherine’s is really a big part of our USA family, as well as the Community of the Beatitudes that we are members of.”

Justin’s scholarship is another key reason for their gratitude.

“We are tremendously grateful to our donor who provides Justin’s scholarship,” said Maria. “We keep Justin’s donor in our prayers and give thanks to God for his wonderful providence.”

Colin agreed.

“I think it is a great witness that someone has taken a personal interest to help in a child’s education,” he said.

COMING UP: Historical clarity and today’s Catholic contentions

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One of the curiosities of the 21st-century Catholic debate is that many Catholic traditionalists (especially integralists) and a high percentage of Catholic progressives make the same mistake in analyzing the cause of today’s contentions within the Church — or to vary the old fallacy taught in Logic 101, they think in terms of post Concilium ergo propter Concilium [everything that’s happened after the Council has happened because of the Council]. And inside that fallacy is a common misreading of modern Catholic history. The traditionalists insist that everything was fine before the Council (which many of them therefore regard as a terrible mistake); the progressives agree that the pre-Vatican II Church was a stable institution but deplore that stability as rigidity and desiccation.

But that’s not the way things were pre-Vatican II, as I explain at some length and with some engaging stories in my new book, The Irony of Modern Catholic History: How the Church Rediscovered Itself and Challenged the Modern World to Reform (Basic Books). And no one knew the truth about pre-Vatican II Catholicism better than the man who was elected pope during the Council and guided Vatican II through its last three sessions, St. Paul VI.

On January 25, 1959, Pope John XXIII, thought to be an elderly placeholder, stunned both the Church and the world by announcing his intention to summon the 21st ecumenical council. That night, Cardinal Giovanni Battista Montini (who would be known as Paul VI four and a half years later), called an old friend. An experienced churchman who had long served Pius XII as chief of staff, Montini saw storm clouds on the horizon: “This holy old boy,” he said of John XXIII, “doesn’t know what a hornet’s nest he’s stirring up.”

That shrewd observation turned out to be spot on –– and not simply because of the Council, but because of the bees and hornets that had been buzzing around the ecclesiastical nest for well over 100 years.

Contrary to both traditionalist and progressive misconceptions, Catholicism was not a placid institution, free of controversy and contention, prior to Vatican II. As I show in The Irony of Modern Catholic History, there was considerable intellectual ferment in the Church during the mid-19th century, involving great figures like the recently-canonized John Henry Newman, the German bishop Wilhelm Emmanuel von Ketteler (grandfather of modern Catholic social thought), and the Italian polymath Antonio Rosmini (praised by John Paul II in the 1999 encyclical, Faith and Reason, and beatified under Benedict XVI). That ferment accelerated during the 25 year pontificate of Leo XIII, who launched what I dub the “Leonine Revolution,” challenging the Church to engage the modern world with distinctively Catholic tools in order to convert the modern world and lay a firmer foundation for its aspirations.

American Catholicism, heavily focused on institution-building, was largely unaware of the sharp-edged controversies (and ecclesiastical elbow-throwing) that followed Leo XIII’s death in 1903. Those controversies, plus the civilization-shattering experience of two world wars in Europe, plus a rapid secularization process in Old Europe that began in the 19th century, set the stage for John XXIII’s epic opening address to Vatican II. There, the Pope explained what he envisioned Vatican II doing: gathering up the energies let loose by the Leonine Revolution and focusing them through the prism of an ecumenical council, which he hoped would be a Pentecostal experience energizing the Church with new evangelical zeal.

John XXIII understood that the Gospel proposal could only be made by speaking to the modern world in a vocabulary the modern world could hear. Finding the appropriate grammar and vocabulary for contemporary evangelization didn’t mean emptying Catholicism of its content or challenge, however. As the Pope insisted, the perennial truths of the faith were to be expressed with the “same meaning” and the “same judgment.” Vatican II, in other words, was to foster the development of doctrine, not the deconstruction of doctrine. And the point of that doctrinal development was to equip the Church for mission and evangelization, for the modern world would be converted by truth, not ambiguity or confusion.

Over the past six and a half years, it’s become abundantly clear that more than a few Catholics, some quite prominently placed, still don’t get this history. Nor do the more vociferous elements in the Catholic blogosphere. Which is why I hope The Irony of Modern Catholic History helps facilitate a more thoughtful debate on the Catholic present and future, through a better understanding of the Catholic past.