- The Washington Times - Thursday, September 3, 2009

DENVER

The seminarians’ wallets are empty, except for driver’s licenses and insurance cards. To buy anything, they must ask their superiors for money — an exercise in obedience and a reminder that material things aren’t important.

They have virtually no time alone, on or off campus, and are required to travel in pairs, “two by two,” like Jesus’ disciples. They live in a world without cell phones or personal computers, and their evenings end promptly at 10.

No Roman Catholic seminary is a resort. But few men who study for the priesthood endure the sort of rules that govern life at the Redemptoris Mater House of Formation. Redemptoris Mater is a new experiment in molding Catholic priests who are faithful to church teaching and authority, and zealous in their desire to lead other Catholics down that same road.

On the one hand, the rules are a throwback to 50 years ago, when would-be priests led regimented existences apart from the rest of the world. But Redemptoris Mater men also teach the faith at parishes and spend two years on mission trips, knocking on doors looking for Catholics in Bronx housing projects in New York or Minneapolis suburbs.

The rules “are difficult to get used to, but it’s because we come from this very individualistic society, where it’s just me,” seminarian Joseph Toledo said. “Those things have to be torn down. But it isn’t like we’re living in a bubble, either.”

Mr. Toledo is the 29-year-old son of a Puerto Rican cabdriver, and is one of the few American-born seminarians on the rolls in 2008-2009. All told, there are 33 students from 14 countries.

In this, they reflect the changing face of the U.S. priesthood. Their greater ethnic diversity and hunger to show fidelity to the church are hallmarks of the coming generation of priests, according to a study released this month by the National Religious Vocation Conference, an organization of Catholic vocation directors.

In other ways, Redemptoris Mater seminarians stand apart from their peers.

The seminary is not the province of a religious order or a diocese headed by priests and bishops. Instead, Redemptoris Mater seminarians and the priests who oversee them come from Neocatechumenal Way communities, groups of 20 to 50 who bond over intense study and an evangelism often foreign to Catholic culture.

The group’s approach to discipline at the seminaries it operates in the United States (besides Denver, Redemptoris Mater seminaries have opened in Boston; Dallas; Newark, N.J.; and Washington) has attracted notice in important places.

When a Vatican office summarized a 2005-06 study of U.S. seminaries seeking answers to the clergy sex-abuse scandal, it recommended that seminaries make their rules more demanding so men shed a “worldly style of life” — and it suggested Redemptoris Mater seminaries were examples worth following.

The Redemptoris Mater House of Formation sits in a leafy residential neighborhood in southeast Denver, on a Spanish mission-style campus called the John Paul II Center for the New Evangelization. The campus is also home to a larger seminary, St. John Vianney, or SJV, which trains men mostly from Colorado and the Midwest for the Denver archdiocese.

Seminarians from the two institutions receive the same education in the same classes, grounded in reverence for traditional Catholic teaching. Neither is an institution for questioning the church on contraception or the merits of the celibate, male priesthood.

But SJV mirrors contemporary seminary life. The men take notes on laptops, carry BlackBerrys, live in single rooms, gather for TV-watching in a common room, maintain their own blogs and spread news about snow-cancelled classes on Facebook. Basically, that’s the rule when it comes to contemporary Catholic seminary life in the U.S.

The men of Redemptoris Mater — the name is Latin for “Mother of the Redeemer,” i.e., Mary — take notes on steno pads, must seek permission before hanging anything on their residence hall walls and share everything, down to a single e-mail address on a second-floor computer.

Jose de Jesus Garcia arrived at Redemptoris Mater a decade ago from Veracruz, Mexico. Although he was used to living on his own, he said, he quickly came to appreciate the rules.

Traveling two-by-two gave him someone to depend on, like a brother. Being penniless and depending on others was a lesson in humility: God would provide.

“If you see the rules as something that limits you from doing something, it becomes a heavy burden,” Mr. Garcia said. “We see it as a way to help because our vocation, the same as marriage, is a daily fight.”

As a teenager Mr. Garcia drifted away from the church. He dated off and on. He went to college. Then his father persuaded him to attend Mass one Sunday, when someone from the Neocatechumenal Way was speaking.

The message was standard — Jesus loves you as you are and doesn’t care about your past — but it touched something in Mr. Garcia. He returned to the church and eventually heard a calling to the priesthood. But he didn’t heed it immediately, instead going to work for a pharmaceutical company before answering the call.

“I think the Lord, he is always a gentleman,” Mr. Garcia said. “He called me that time, but he knew I was new, in a way, rediscovering my faith. He didn’t push me.”

The Rev. Federico Colautti, the Redemptoris Mater vice rector, said the seminary’s prohibitions on television, the off-campus buddy system and other rules are meant to foster togetherness. Especially at an international seminary, where structure provides safe harbor for new arrivals, many of whom come from poor countries and experience culture shock.

“It’s important to have a time in your life in which you experience that it’s possible to live without TV, that you don’t need the Internet. It’s possible to overcome temptation, to have a celibate life, a chaste life. The society presents you these things as impossible. So if they’re impossible, you don’t even fight it, you say, ‘What the heck?’ The culture is always pressing, pressing.”

Mr. Toledo, like the others, spent two years on missions. He was sent to Neocatechumenal Way communities in Gainsville, Ga., and the Minneapolis area. He knocked on doors seeking out Catholics, since the movement is based on the belief that Catholics stop their religious education at an early age and need more.

On a Saturday morning in late May, Mr. Toledo gathered with classmates Mr. Garcia and Carlos Wilson Bello, a Colombian who had a career as a chemical engineer before he, too, heard the call. The setting was the sacristy of the Cathedral Basilica of the Immaculate Conception, the equivalent of backstage at the city’s towering white Catholic symbol.

“Good morning,” a priest said to Mr. Garcia. “Congratulations, padre-to-be.”

Like children peering around a curtain waiting for their father to come home from work, every few minutes the men walk over and peek through a narrow slit of a window at friends, family and seminarians taking their places in the front.

A few weeks earlier, the three men sat in the back of an empty classroom and chose the Gospel reading for this, their ordination Mass. The unanimous pick was Matthew 9:35-38. It concludes with Jesus telling his disciples: “The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest.”

It was a fitting choice. Thirteen years into the existence of Redemptoris Mater Denver, this bright morning would usher in the seminary’s 11th, 12th and 13th priests, all bound for parishes in Colorado.

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