To be known is to be loved: A call to journey alongside Latino/a communities for effective pastoral leadership

Mendez, Rodolfo

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To be known is to be loved: A call to journey alongside Latino/a communities for effective pastoral leadership

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MLA citation style (9th ed.)

Mendez, Rodolfo. To Be Known Is to Be Loved: A Call to Journey Alongside Latino/a Communities for Effective Pastoral Leadership. rim.ir.atla.com/concern/etds/ba1923ac-67a6-4cd7-9807-dc9f5c0cebda.

APA citation style (7th ed.)

M. Rodolfo. To be known is to be loved: A call to journey alongside Latino/a communities for effective pastoral leadership. https://rim.ir.atla.com/concern/etds/ba1923ac-67a6-4cd7-9807-dc9f5c0cebda

Chicago citation style (CMOS 17, author-date)

Mendez, Rodolfo. To Be Known Is to Be Loved: A Call to Journey Alongside Latino/a Communities for Effective Pastoral Leadership. https://rim.ir.atla.com/concern/etds/ba1923ac-67a6-4cd7-9807-dc9f5c0cebda.

Note: These citations are programmatically generated and may be incomplete.

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Mendez, Rodolfo

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Abstract

Hispanic communities want to be known and understood. To be known requires respect and understanding of their communities’ pastoral needs and religious practices. Sadly, many leaders have a colonial mentality that foments stereotypes and even prejudice toward Hispanics. The only way to move beyond this mentality is to sincerely enter into relationships with Latino(a)s, and understand how they see themselves. This respectful understanding must begin with our Church leaders. Latino/as want to share their cultural and religious practices that connect them to their families and ancestors. Although the Hispanic Catholics play a vital role in the life of the Church, barriers to inclusion remain. Hispanic Catholics want to fully participate in the Church’s mission to serve the whole community. They are eager to share their gifts through collaborative service in their parishes. In this thesis project I reveal Hispanic communities that are already present but not often seen. I introduce their religious practices to the larger community including church leaders. I focus on the religious practice called Adoración Nocturna Mexicana (Mexican Nocturnal Adoration). A practice where members of the Mexican Catholic communities spend the night in adoration before the Blessed Sacrament of the Altar where, like all Catholics, they worship the true presence of Jesus Christ in the consecrated hosts reposited in the Tabernacle and exposed in the monstrance on the altar during nocturnal adoration vigil. The study shows how Hispanics have historically and are presently practicing nocturnal adoration as part of their popular religious practices. More importantly, I explore what drives them toward these religious practices. By listening to their stories, I have heard their heartfelt voices as they express their needs and desires, spiritually, socially, and emotionally. I also demonstrate how they emulate the Samaritan woman at the well (John: 4-42), and like her are moved to evangelization when they also come to the realization of being known and therefore loved by Christ. I delve into the pastoral, social, and theological dimensions of Hispanic popular Catholicism and devotional practices, referred to as Santo praxis and lo cotidiano (the everyday). The goal is to demonstrate how popular religious devotion is forged in the historical struggles of people who are oppressed. I describe in detail the rituals promoted by Adoración Nocturna Mexicana. And finally, share a theological reflection of the study’s findings and a pastoral response related to the importance of intercultural competence for effective leadership and accompaniment of Hispanic communities.

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