Juan Carlos Reyes, Director of Centro San Juan Diego, has been called to the Father’s House

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A happy, hardworking man dedicated to evangelization and to Hispanic immigrants: With these words, friends and coworkers remember Juan Carlos Reyes, who passed away March 20 after fighting a grave illness over the previous two months. He was 33.

Juan Carlos was born in Michoacán, Mex., on Dec. 28, 1985. He arrived to the United States at a young age, completed his secondary studies and later a bachelor’s degree in religious sciences thanks to an agreement between the Anáhuac University in Mexico City and Centro San Juan Diego. He was also a student at the Denver Catholic Biblical School under the Lay Division of St. John Vianney Seminary.

As a teen, he joined a youth group at St. Anthony of Padua in Denver and attended Centro San Juan Diego for various classes and trainings for pastoral workers.

He began working at Centro San Juan Diego in 2012, was promoted to Director of the Family Services in 2015 and became director of the organization in March 2018. As director, he led important programs that sought care for immigrants and formation for pastoral workers. Juan Carlos was one of the initiators of the agreement between Centro San Juan Diego and Universidad Autónoma del Estado de Puebla (UPAEP) in Mexico, making it possible for many immigrants to obtain a bachelor’s degree in their native language valid in the United States.

“To talk about Centro San Juan Diego is, in a sense, to talk about my own life. I would not be here if it were not for Centro San Juan Diego’s support. I saw in CSJD an active Church that reached out to me,” Juan Carlos told the Denver Catholic in October 2018. He was also a delegate for the V National Encuentro in Grapevine, Texas, this past September.

Besides working for the Archdiocese, Juan Carlos conducted a ministry with his brother titled Agua y Sangre” (Blood and Water), in which they commented on the daily Mass readings via YouTube, reaching up to 100,000 views daily.

One of his closest friends was Alfonso Lara, Director of Hispanic Evangelization for the Archdiocese of Denver. “Many of us witnessed how Juan Carlos grew and matured as a man, as a Christian, as a Catholic, as a leader,” he said. “His potential, spirit and commitment were always attractive. I always admired his youthfulness, dedication and love for people. He emerged from the Hispanic community and later served and poured out his heart to them.”

Luis Soto, Director of Parish Implementation and Hispanic Outreach for the Augustine Institute and former Director of Centro San Juan Diego, met Juan Carlos when he was 15 years old, and remembers him as a “dynamic, funny [young man] with many ideas and a great desire to serve. He was a member of a family that was committed to the faith. He was restless and had a great desire to learn in order to serve better. He would register for any program we started.”

Abram León, Lay Ecclesial Movement Specialist for the Archdiocese of Denver, remembers Juan Carlos as “a great human being” who “was proud to be a father.” Deacon Rubén Durán, the archdiocese’s Hispanic Family Ministry Specialist, also remembers him as “a man of God, of deep faith. He evangelized with words and actions.”

Juan Carlos was a loving husband to his wife of more than 10 years and a proud father of three sons.

There will be a livestream of his funeral Mass on Saturday, March 30, 12 p.m., Mountain Standard Time. It can be viewed at archden.org/livestream  

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.