Holy Trinity Parish in Dallas, Texas, combines cultural traditions such as Chinelo dancing from central Mexico with activities of the Diocesan Movomiento Familiar Cristiano (Christian Family Movement).

Hispanic Ministry: Outreach and Evolution

Father Tony Ruiz, CM, tells the story: Many years ago he walked into church with a man he knew to be a Mexican doctor. “I asked him, ‘Are you Catholic?’ And he replied, ‘All I know is I’m Guadalupano.’”

For the 35 percent of U.S. Catholics who are Hispanic, this story will bring a knowing smile. Our Lady of Guadalupe is a symbol of faith and source of comfort, tightly woven into the fabric of daily life, family and community. “Our Lady of Guadalupe is a magnet that brings people to God, to church,” says Fr. Ruiz.

But while Our Lady of Guadalupe is a distinguishing characteristic of practical faith for Hispanic Catholics, it is one of the few differences this cultural group has with its counterparts in the Catholic community.

The modern history of Hispanic ministry in the U.S. began in 1945 with an organized effort based in San Antonio, Texas. Since then, Hispanic ministry has grown, matured, and now may be entering
a new stage.

At Holy Trinity Parish in Dallas, Texas, where Fr. Ruiz is pastor, the Hispanic ministry is broad and represented in all church activities. The K-8 parish school, whose student body is more than half Hispanic, is a focal point. So is Holy Trinity Center, whose services include two bilingual social workers, English classes, and other services aimed at immigrants or Spanish-speaking clients.
Two bilingual priests serve the parish, providing religious formation and sacraments in Spanish and English.

“We have all these ways of reaching out, but Hispanic Catholics are not fundamentally different than other groups,” says Fr. Ruiz. “We respond to their needs, as we would any group, and their issues and their culture shape our response.”

Father Prudencio Rodriguez, CM, agrees that culture should shape the Vincentian response to different groups. Based in Denver, he preaches parish missions, conducts retreats and teaches lay formation with both Anglo and Hispanic communities. He is also an adjunct faculty member
at St. John Vianney Seminary in Denver, where he teaches courses in cross-cultural ministry and pastoral theology.

 “I’m interested in bringing about theology that is culturally related. Preaching is not the same with all groups,” he says. “For many Hispanics, their faith is personal, related to images and symbols, rather than a faith of learned theology. Many Hispanic Catholics have not been catechized – they don’t have a formal or schooled approach to the faith. Neither way is ‘right’, but how I approach each group, the themes I use, are different.”

Fr. Rodriguez is especially interested in lay ministry formation to prepare more Hispanics for work
in their communities. “They want to be active and they understand their culture, but they need foundational knowledge to underpin their efforts,” he says. The role of Hispanics in all kinds of ministries is growing. In fact, Hispanics constitute 25 percent of all lay people engaged in diocesan ministry programs nationwide.

Cultural awareness is important within the Church, too, says Fr. Rodriguez. “Many of our seminarians now are older, and they need to understand the multicultural environment they’ll be working in.”

As the number of Hispanic Catholics continues to rise, there is an increasing need for Hispanic priests, brothers and sisters. In recent years, 15 percent of all ordinations to the priesthood in the U.S. are of Hispanic descent.

Father Dave Nations, CM, says Vincentians are responding to the call. He is the first bilingual Vocations Director, appointed in 2006.

“It used to be our focus was on a white, middle-class population. Now, we recognize the need for more Hispanic vocations. My approach with each group is different,” he says. “For example, if an Anglo wants to learn more about vocations, he will call the parish office to set up an appointment. We’ll have a private conversation. Working with Hispanics involves the whole family. I invite myself to their homes, meet the family, attend parties, become part of their community.”

“Community” is the heart of the matter, says Brother Ken Lund, CM. His Sacred Heart Parish in Patterson, California, looks like many other bi-cultural parishes. Three of the seven Masses each week are conducted in Spanish and have standing room only. Bro. Lund, Director of Adult Formation and the RCIA, came to the parish in 2008, bringing more than 20 years of experience in working with Spanish-speaking people. His experiences may point the way to a new approach to Hispanic ministries: doing away with them altogether.

“I have come to resist the terminology ‘Hispanic ministry’. It implies working with the poor, but that is
certainly not always the case. The poor come from many cultural groups, and not all Hispanics are poor. We need to start to unite folks. Bringing programs together brings people together,” he says.

As the saying goes, necessity is the mother of invention. Finding himself well short of the time he needed to meet all his responsibilities, Bro. Lund combined the Spanish and English RCIA
programs. The opening and closing prayers are offered together, as well as a short break, but formation groups break out separately by language. It’s a start, he says.

“I’ve had people say to me, ‘Why don’t these people speak English?’ To which I reply: ‘Why don’t you help me teach them?’ People’s problems working with each other go past language, but language adds another dimension.

“My Vincentian role is to be a bridge, to bring people to one another. God is calling us to unite, to be one Church. St. Paul uses the image of the human body.

“How can we do it? It’s not easy, but we must keep trying. We must find the similar experiences in the different cultures and build on them.”