
First US center to train Catholics on canonization process to open in 2026
The Center for Sainthood, commissioned by San Francisco's Archbishop Salvatore Cordileone in an April 14 decree, aims to train sainthood enthusiasts on the inner workings of canonization. Announced earlier this month, the seminary's six-day, in-person certification course promises to teach 'how to honor deserving candidates and expedite their path to sainthood in the Vatican,' according to the center's website.
Fifty years after the canonization of the first U.S.-born saint, Elizabeth Ann Seton, the founders of the center said they hope to ignite a stronger saintly American culture. As causes to canonize laypeople and Black American saints have sparked interest among Catholics, what's been missing is a better understanding of the yearslong process, the center's founders said.
Michael McDevitt, a spokesperson for the new center who has worked on the cause of Servant of God Cora Evans since 2012, said fellow volunteers could have used training when they started her candidacy. The cause for the Utah-born Catholic convert, raised in The Church of Jesus Christ of Latter-day Saints, is now under review at the Vatican's Dicastery for the Causes of Saints.
'It seems complex in one sense because there's these many different steps, but once you learn how to move forward … it's not that it's difficult, it's just that it's unknown,' McDevitt told Religion News Service.
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Despite being eager to start causes, many volunteers are deterred by the process seeming out of reach, he said. For this reason, the center's course will focus on the work required at a diocesan level, before petitions are sent to Rome. It includes interviewing historians and theologians, as well as compiling proofs of miracles.
McDevitt said he thinks the initiative could appease divisions among American Catholics.
'It'll help encourage people to come back who have drifted away,' he said. 'These are beautiful stories. These are wonderful people that are also ordinary.'
Outside of Rome, where the Dicastery for the Causes of Saints offers a one-semester course on the topic in Italian, canonization remains obscure for most Catholics, explained Emanuele Spedicato, an associate professor of canon law at Rome's Pontifical Gregorian University.
In February, Spedicato, the canon lawyer assigned to Evans' cause, will fly to California to teach the center's first cohort of 50 students.
'Outside of Rome and of Italy, where there is a stronger formation from the Vatican, the biggest challenge is really the formation of the people involved in a cause of canonization,' he said.
The first part of the course will introduce participants to the Catholic Church's sainthood culture, highlighting how the canonization process has evolved from the ages of martyrs to present day. The training will also include the theological aspect of canonization and will detail the three reasons for which a cause can be started: a person dying in martyrdom, one exercising heroic virtues or one offering their lives in the exercise of their ministry.
An entire day will be dedicated to miracles — 'a (key) element in a process of canonization' — Spedicato said. Miracles refer to events that occurred 'by the Grace of God through the intercession of a Venerable, or Blessed, which is scientifically inexplicable,' according to the U.S. Conference of Catholic Bishops' website.
For Kathleen Sprows Cummings, an American studies and history professor at University of Notre Dame in Indiana and the author of 'A Saint of Our Own: How the Quest for a Holy Hero Helped Catholics Become American' (2019), the St. Patrick's Seminary initiative signals an interesting shift in the American Catholic Church's approach to sainthood. After despairing about not seeing more American-born saint candidates and decades of volunteers vying for more attention to their causes, Sprows Cummings said faithfuls creating networks and working side by side is a new strategy.
'This is a sign that those days are over — that there's actually many candidates from the United States who are being considered, and that it's in their interest to cooperate rather than compete,' she said. 'It's not a zero-sum game. The popularity of some saints spills over into making others more popular.'
The way American Catholics work on causes has also evolved, she noted. Instead of religious order members working full time on causes, now many involve part-time volunteers for whom training can be invaluable.
And in recent years, a number of causes for lay Catholics have gained traction among Americans, she said, including those of 6 Black candidates. After George Floyd's murder by a police officer in Minneapolis in 2020, interest in the causes of Black candidates increased.
'In a time when the United States is trying to reconcile with the legacy of racism, and the Catholic Church is asking what its part was in that, these stories have a lot of appeal,' Sprows Cummings said.
Waldery Hilgeman, the postulator, or person guiding the causes, for three Black saint candidates – Servant of God Julia Greeley, Mother Mary Lange and Venerable Henriette DeLille – will teach classes at the center alongside Spedicato.
As Catholics, in America and across the world, await signs of what Pope Leo XIV's approach to saint-making will be, Sprows Cummings said she believes the pope will be compelled to walk in the steps of his predecessors, two 'energetic saint-makers,' as a number of causes are already underway at the dicastery.
The new pope, she said, could potentially 'be very interested in … a broader representation of a diversity of the world's Catholics represented as saints.'
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Japan Forward
7 hours ago
- Japan Forward
Together in Manzanar: The True Story of a Japanese Jewish Family in an American Concentration Camp
Together in Manzanar , by Tracey Slater, is the story of Karl and Elaine Yoneda and their relocation to the Manzanar concentration camp during the Second World War. The Manzanar camp is situated in Death Valley, California. It is one of 12 camps within which around 120,000 Japanese-Americans were infamously interned under Executive Order 9066, commencing in February 1942. There were three categories of interned Japanese-Americans. The Issei were immigrants who had been born in Japan but who had migrated to the United States. Nissei were the children of the Issei. They had been born in the US and were thereby American citizens. Kibei-Nissei were Nissei who were American citizens by birth, but who had temporarily resided in Japan, generally for a period of schooling. Karl Yoneda was a Kibei-Nissei. Elaine Yoneda, his wife, was a Caucasian Jew. At the time of the Pearl Harbor attack, their son, Thomas Yoneda, was just shy of three years old. Elaine additionally had a twelve-year-old daughter from a previous marriage. The Yoneda's were well-known activists - passionate supporters of unionism during the union movement's formative years. They were labelled as communists by the US government. After her eventual death, a newspaper tribute to Elaine confidently predicted she was "unionizing Heaven." As a military-aged male, Karl's internment was inevitable. He had hoped that his sickly infant Japanese-American son would be exempt, but this was not to be. The initial months of the internment program operated under the "one drop (of blood) rule." There were to be no exceptions. Elaine was left with a choice. Remain with her twelve-year-old daughter or follow her three-year-old son into camp. Karl joined the camp construction team in return for the promise that the families of such volunteers would be the last to be interned. The promise was unkept. On April 1, 1942, the Yoneda family was reunited when Elaine and Tommy arrived at the Manzanar camp. They were part of the first group of forced incarcerees. One of the many virtues of Slater's book is its account of how the policy of internment for Japanese-Americans came into being. It was promoted by the army as a "military necessity." A Navy report did not concur. This report concluded that the matter "should be handled on the basis of the individual," regardless of race or "citizenship." J Edgar Hoover, head of the FBI, considered the policy to be "primarily" motivated by "public and political pressure" rather than a "factual" foundation. The opinions of both Hoover and the Navy were ignored. Karl, Tommy and Elaine in front of their barrack apartment (Courtesy of the Karl G. Yoneda papers, UCLA Library of Special Collections) A further strength is Slater's recounting of the prewar racist construction of the US and the popularization of the pseudo-science of eugenics. The prominence of eugenics is made clear by a quote from President Franklin Roosevelt himself. In 1925, he stated that "the mingling of Asiatic blood with European or American blood produces, in nine cases out of ten, the most unfortunate results." After the initiation of the Asia-Pacific War, the tone of public discourse shifted dramatically. A host of American politicians and commentators began to express openly the full extent of racist views that had previously been spoken only in private, whispered, or left unsaid. Congressman John E Rankin of Mississippi declared that "all Japanese, alien or native born, should be taken into custody immediately and deported to the Orient after the war." A radio broadcast from San Francisco proposed that Japanese-Americans "be hung, deported," and "deprived of American citizenship," to which Slater adds, "presumably not in that order." Calls for the Japanese-American incarcerees to be stripped of their citizenship had a profound effect within the Manzanar camp. Most internees were "fence sitters" who were simply hoping to endure their incarceration without "added turmoil." Gradually, however, the uncertainties regarding their fate led to the emergence of a pro-Japan faction. The dominant personality of the pro-Japan group was Joe Kurihara, a Nissei who had never lived in Japan. Kurihara was a patriotic American who carried the scars of combat from World War I upon his torso. Upon American entry into the Second World War, he volunteered to once again fight but was sent into internment instead. Unable to reconcile his dedication and patriotism with the treatment received in return, he embraced his Japanese heritage. Kurihara ultimately opted to be expatriated to Japan, which occurred after the conclusion of the war. The response of Karl Yoneda to incarceration, by contrast, was one of total compliance. This brought him into conflict with Kurihara and his like-minded supporters. The eventual implication was a December 1942 riot during which the guards were marshaled and two internees were killed. The disparities between Yoneda and Kurihara generate thought-providing issues that are an unexpected theme of the book. Most Western readers of Together at Manzanar would be naturally drawn towards identifying with Karl Yoneda, but should they? The standard 1940s trope about the Japanese (largely intact to this day) is of blind acceptance of that which is inflicted upon them from above, irrespective of how unjust it is. By contrast, the perception of Americanism is of passionately standing up for one's rights. Under this rubric, however, it was Kurihara, not Yoneda, who responded like an American. The Kurihara/Yoneda factional divide did not cease with Allied victory and the closure of the camp. It continued into the postwar years, during which the Manzanar narrative was hotly contested. In reporting on Kurihara and his fellow agitators to the camp administration, Yoneda was accused of being an informant. His detractors further contend that the riot should be considered a "revolt." Yoneda retorted that his adversaries did not "realize what WWII was all about" and that characterizations of him as "blind patriot" hardly jibed with his lifetime of activism "against imperialism, exploitation, fascism, racism, and for decent working conditions." Leaving Los Angeles for Manzanar on the same transport as Elaine and Tommy, April 1, 1942 (Photo by Clem Albers, courtesy of the Online Archive of California, War Relocation Authority Photographs of Japanese-American Evacuation and Resettlement) The animosity that remained between the competing Manzanar camp narrative factions during the postwar years is best characterized by a comment from Karl Yoneda. He remarked that if not for the Axis defeat, Kurihara and his team would have been "oven-tenders. " This most disparaging of summations, however, suggests that Yoneda was the one who lacked understanding of the Second World War. Hitler's stated intention was to acquire living space for the Germanic people to the east. He attacked the Western powers because they had first declared war over the issue of Poland. The Japanese sought to establish a "Monroe Doctrine over Asia." They sought to enjoy the same prerogatives within Asia that the US reserved for itself within America. Neither of these belligerents was a direct threat to the US. This is especially true with the Japanese. After the Pearl Harbor attack, they withdrew into a defensive posture immediately. Rhetoric from the pro-Japan faction at Manzanar may have sometimes been overly passionate. However, their support for the Japanese cause need not necessarily imply that they wanted America to be occupied. Ultimately, the best interests of the US were for the internment program to be discontinued. The incarceration of the Japanese-American population denied America thousands of soldiers and tens of thousands of war industry laborers. It also tied up large numbers of non-Japanese-American guards and administrative workers. Which approach, compliance or dissent, would open the way for Japanese-Americans to participate in the war effort? Both factions could reasonably have assumed that their option was more likely to prevail. As Together in Manzanar focuses on the Yoneda family, rather than the Manzanar camp per se , Slater's narrative of camp life ends, somewhat frustratingly, after the Yoneda family departed. This occurred in early 1943, when Karl was accepted into the Military Intelligence Service. He worked within the Asian war zone as a Japanese language specialist, interrogator, and translator. Elaine and Tommy left Manzanar when less draconian applications of Executive Order 9066 decreed that infant Tommy was no longer a threat to national security. In October 1944, Elaine was informed that she no longer needed to file the monthly report for Tommy, which had been a condition of his release. An activity of the Military Intelligence Service in which Karl Yoneda was actively involved was producing flyers imploring Japanese soldiers to surrender. The program rarely worked, Karl conceded, but the flyers, Japanese soldiers, assured him, "were very useful for toilet needs." A combat role for Japanese-Americans came about when the 442nd Regimental Combat Team, composed of Nissei, was formed in early 1943. During active service within Europe, it went on to become one of the most decorated and widely respected US fighting units of the entire war. Discrimination towards Asian-Americans did not end with the closure of the internment camps. All of the principal characters within this tale had struggles during the postwar years. There were no winners. Ironically, however, through the very existence of camp factionalism, a collective victory was achieved. When Karl Yoneda directed complaints to the camp leadership, he was met with the reply, "You are all Japanese. I want you to get along." This rejoinder is a mirror of the rationale behind the incarceration itself: that a "Jap" is a "Jap." The factionalism of the camp and the battle for the postwar Manzanar narrative is the compelling proof that this was never the case – if, of course, further proof is still required. Tommy on the train to Manzanar, waving goodbye. (Courtesy of the Karl G. Yoneda papers, UCLA Library of Special Collections) Together at Manzanar is a valuable book that comprehensively details the wartime experience of Japanese-Americans and the enabling racist culture. It personalizes the impact of the internment policy upon the Japanese-American community before, during, and after incarceration. It is a book that is also particularly well-timed. In March of this year, the webpage of the 442nd Regimental Combat Team was temporarily deleted from the US Army's website in line with President Donald Trump's anti-DEI crusade. More significantly, hardline applications of immigration law are presently forcing soon-to-be deported immigrant parents to make Elaine Yoneda-like decisions regarding whether or not to separate from their American-born and thus American citizen children. One hopes those American youngsters will fare better than their WWII-era Japanese-American counterparts. Author: Paul de Vries


Toronto Star
a day ago
- Toronto Star
A Tohono O'odham family integrates Catholic and Native beliefs in the Arizona desert
TUCSON, Ariz. (AP) — On St. John the Baptist's feast day in late June, an extended Tohono O'odham family attends Mass out at their desert camp, where they gather to harvest saguaro fruit in a process sacred in their Native spirituality. 'When you're raised as being a Catholic and raised as being an O'odham, you have both of those within your home, you have both of those within your family,' said Maria Francisco. 'So it's a combination.'


Winnipeg Free Press
a day ago
- Winnipeg Free Press
A Tohono O'odham family integrates Catholic and Native beliefs in the Arizona desert
TUCSON, Ariz. (AP) — On St. John the Baptist's feast day in late June, an extended Tohono O'odham family attends Mass out at their desert camp, where they gather to harvest saguaro fruit in a process sacred in their Native spirituality. 'When you're raised as being a Catholic and raised as being an O'odham, you have both of those within your home, you have both of those within your family,' said Maria Francisco. 'So it's a combination.' With her cousin, Tanisha Tucker Lohse, and about three dozen other family members and friends, Francisco worshipped at the early morning Mass in a ramada — a canopy topped with saguaro ribs to provide shade, this one decorated with paper flowers. A folding table covered by a white and gold tablecloth served as an altar. A priest visited from Tucson to celebrate the Mass. A statuette of St. John the Baptist stood by a bunch of fresh flowers, candles and burning desert sage in lieu of incense. There also were photographs of Tucker's late mom and their great-great-aunt, known as 'Grandma Juanita,' whose advocacy preserved the camp. Juana is Spanish for Jane, so she celebrated her name day on St. John's and the family is continuing the tradition. A dozen cross-shaped saguaro fruit-picking poles leaned behind the table. Made from saguaro ribs, they're used to hook the fruits and push or pull them down from the towering plants. The history of encounters between Catholicism and Native spirituality has often been marred by violence and oppression. But many members of the Tohono O'odham Nation hold onto both faith traditions as they were passed down since the late 17th century, when an Italian-born Jesuit missionary, the Rev. Eusebio Kino, introduced Christianity to these remote deserts in what now are the U.S.-Mexico borderlands. 'To me, it's the lived consequence of trying to do Catholicism on their own,' said Seth Schermerhorn, a Hamilton College professor who studies Indigenous adoption of Christian practices. Many O'odham villages have mission churches, though a shortage of priests means regular Mass is a rarity. The Rev. Aro Varnabas came from his parish, Saint Kateri, to celebrate this service. 'Making people feel connected to God through the things they're familiar with, that's what I see,' he said. Michael Enis, who works for the O'odham's San Xavier's district — home to one of the most beautifully decorated colonial Catholic churches in the Southwest, San Xavier del Bac — brought his three young children. He sees a special kinship between his nation and Jesus' cousin, who lived off the desert, calling for repentance at the risk of his life, and baptized Christ himself in the Jordan River. 'You connect the story of St. John and O'odham life, and you're stronger for it,' Enis said. ___ Associated Press religion coverage receives support through the AP's collaboration with The Conversation US, with funding from Lilly Endowment Inc. The AP is solely responsible for this content.