Catholic Metanarrative

Wednesday, August 30, 2006

Wednesday Liturgy: When Youngsters Request Confirmation

ROME, AUG. 29, 2006 (Zenit.org).- Answered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Q: Several girls around 10 years of age, on their own initiative, have asked parents to take them to receive the sacrament of confirmation. They know their catechism and when asked why they wished to be confirmed, responded that they wanted the graces of Confirmation and the seven gifts of the Holy Spirit so that they might use them to be holier. The parents made two unsuccessful attempts, through different avenues, to get their daughters into a confirmation ceremony of the local ordinary. A pastor denied confirmation through a parish ceremony, saying that the girls are too young (despite the parents' informing the pastor of the canons which grant the right to the sacrament at the age of reason). And a school official denied confirmation through a school ceremony, saying that the girls are not enrolled nor the relative of an enrolled student. What should the parents do? -- V.F., New England

A: This difficulty of well-catechized children spontaneously asking for confirmation even though diocesan policy requires a higher age is increasing in many places.

I suggest that you request an appointment with the local bishop, or another diocesan official with the necessary authority, who can assess the children's free desire and adequate formation and thus arrange for the confirmation to take place.

If met with resistance, the parents, or a canonist who assists them, could point out a December 1999 protocol letter from the Congregation of Divine Worship to an English-speaking (and probably American) bishop on this theme. The letter (protocol No. 2607/98/L) was published in the congregation's official organ, Notitiae, in 1999, pages 537-540.

The case is almost exactly parallel, in that the bishop denied an 11-year-old girl confirmation because diocesan policy held confirmation in sophomore year.

We shall now quote a major portion of this letter:

"In light of Your Excellency's considered response, this Dicastery considers it necessary to respond in some detail to the considerations you raise, and so the case was submitted to a renewed and attentive examination. The Congregation was anxious to communicate the results of this study as soon as possible asking you to note the authoritative nature of the conclusions contained therein …."

After clarifying that the Vatican congregation does have authority to examine the bishop's decision not to allow the confirmation, the letter proceeds:

"In reply to this Congregation's decision that appropriate steps be taken to provide for the girl's confirmation in the near future, Your Excellency had proposed essentially two arguments:

"1. Though willingly admitting that the girl is well instructed and that her parents are very good Catholics, you point out that 'instruction is not the sole criterion for recognizing the opportune time for confirmation … this evaluation is a pastoral one which involves much more than being instructed.'

"2. Your Excellency indicates that the Diocesan Policy establishing that conferral of the Sacrament is to be no earlier than the sophomore year of high school is within the right inherent in the law in light of the legislation complementary to can. 891 for the Conference of Bishops to which you belong.

"With respect to Your Excellency's first point, it is no doubt true that there is a pastoral judgment to be made in such cases, provided that by 'pastoral judgment' one is speaking of the obligation of the Sacred Pastors to determine whether those elements required by the revised Code of Canon Law are indeed present, namely, that the person be baptized, have the use of reason, be suitably instructed and be properly disposed and able to renew the baptismal promises (cf. cann 843,1; 889,2) … it is clear this young girl has satisfied each of the canonical requisites for reception of the sacrament."

In regard to the second point, while the selection of an older age for confirmation is within the bishop's right, the congregation goes on to say:

"[I]t is also clear that any such complementary legislation must always be interpreted in accord with the general norm of law. As has been stated before, the Code of Canon Law legislates that Sacred Ministers may not deny the Sacraments to those who are not prohibited by law from receiving them (cf. can 843,1). Since it has been demonstrated that the girl possesses these requisite qualities, any other considerations, even those contained in the Diocesan Policy, need to be understood in subordination to the general norms governing the reception of the Sacraments."

After pointing out that it is the role of parents as the primary educators, and then of the sacred pastors to see that children are properly instructed, the letter adds:

"Consequently, when a member of the faithful wishes to receive this Sacrament, even though not satisfying one or more elements of the local legislation (for example, being younger than the designated age …), these elements must give way to the fundamental right of the faithful to receive the Sacraments. Indeed, the longer the conferral of the Sacrament is delayed after the age of reason, the greater the number of candidates who are prepared for its reception but are deprived of its grace for a considerable period of time."

The letter concludes with the Vatican congregation insisting to the bishop that the girl be given the opportunity for confirmation as soon as possible.

Since the mind of the Holy See has been made manifestly clear, most bishops or diocesan officials would be happy to arrange for the confirmation provided the necessary conditions are met.

It is important to point out that the congregation made no evaluation as to the wisdom of this, or any other, bishop's decision to designate an older age for confirmation. Such a decision may be pastorally advisable taking into account the general situation of religious formation and catechesis within the dioceses.

Such a designation, however, should not be a straitjacket, that would deprive a sufficiently well-formed young member of the faithful, who freely requests it, the right to receive the sacrament.

Wednesday Liturgy: Follow-up: Starting Mass Without a Priest

ROME, AUG. 29, 2006 (Zenit.org).- Answered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

I wish to clear up a misunderstanding in the July 25 column. When I mentioned that a priest should never attempt to concelebrate from among the people in the pews, I was referring to those cases of a priest who is attending Mass in the manner of the faithful, and yet tries to join in the consecration from his pew.

I was not referring to the case of large concelebrations where the officiating priests necessarily overflow into the front pews.

That said, several readers asked for clarifications regarding the tasks that may be carried out by lay people who direct Sunday Communion services in communities that are, to use a term that is often preferred, "awaiting" a priest.

The Holy See's 1988 directory for "Sunday Celebrations in the Absence of a Priest" gives basic guidelines. Based on this document, some episcopal conferences, or individual bishops, have prepared more specific norms to handle such situations.

Chapter 3 of this document (Nos. 35-50) deals with the order of celebration:

"35. The order to be followed in a Sunday celebration that does not include Mass consists of two parts, the celebration of the word of God and the giving of holy communion. Nothing that is proper to Mass, and particularly the presentation of the gifts and the eucharistic prayer, is to be inserted into the celebration. The order of celebration is to be arranged in such a way that it is truly conducive to prayer and conveys the image not of a simple meeting but of a genuine liturgical assembly.

"36. As a rule the texts for the prayers and readings for each Sunday or solemnity are to be taken from The Roman Missal (Sacramentary) and the Lectionary for Mass. In this way the faithful will follow the cycle of the liturgical year and will pray and listen to the word of God in communion with the other communities of the Church.

"37. In preparing the celebration the pastor together with the appointed laypersons may make adaptations suited to the number of those who will take part in the celebration, the ability of the leaders (animators), and the kind of instruments available for the music and the singing.

"38. When a deacon presides at the celebration, he acts in accord with his ministry in regard to the greetings, the prayers, the gospel reading and homily, the giving of communion, and the dismissal and blessing. He wears the vestments proper to his ministry, that is, the alb with stole, and, as circumstances suggest, the dalmatic. He uses the presidential chair.

"39. A layperson who leads the assembly acts as one among equals, in the way followed in the liturgy of the hours when not presided over by an ordained minister, and in the case of blessings when the minister is a layperson ("May the Lord bless us ..."; "Let us praise the Lord ..."). The layperson is not to use words that are proper to a priest or deacon and is to omit rites that are too readily associated with the Mass, for example, greetings -- especially "The Lord be with you" -- and dismissals, since these might give the impression that the layperson is a sacred minister.

"40. The lay leader wears vesture that is suitable for his or her function or the vesture prescribed by the bishop. He or she does not use the presidential chair, but another chair prepared outside the sanctuary. Since the altar is the table of sacrifice and of the paschal banquet, its only use in this celebration is for the rite of communion, when the consecrated bread is placed on it before communion is given.

"Preparation of the celebration should include careful attention to a suitable distribution of offices, for example, for the readings, the singing, etc., and also to the arrangement and decoration of the place of celebration.

"41. The following is an outline of the elements of the celebration.

"-- 1. Introductory rites. The purpose of these is to form the gathered faithful into a community and for them to dispose themselves for the celebration.

"-- 2. Liturgy of the word. Here God speaks to his people, to disclose to them the mystery of redemption and salvation; the people respond through the profession of faith and the general intercessions.

"-- 3. Thanksgiving. Here God is blessed for his great glory (see no. 45).

"-- 4. Communion rites. These are an expression and accomplishment of communion with Christ and with his members, especially with those who on this same day take part in the eucharistic sacrifice.

"-- 5. Concluding rites. These point to the connection existing between the liturgy and the Christian life.

"The conference of bishops, or the individual bishop himself, may, in view of the conditions of the place and the people involved, determine more precisely the details of the celebration, using resources prepared by the national or diocesan liturgical committee, but the general structure of the celebration should not be changed unnecessarily.

"42. In the introduction at the beginning of the celebration, or at some other point, the leader should make mention of the community of the faithful with whom the pastor is celebrating the eucharist on that Sunday and urge the assembly to unite itself in spirit with that community.

"43. In order that the participants may retain the word of God, there should be an explanation of the readings or a period of silence for reflection on what has been heard. Since only a pastor or a deacon may give a homily, it is desirable that the pastor prepare a homily and give it to the leader of the assembly to read. But in this matter the decisions of the conference of bishops are to be followed.

"44. The general intercessions are to follow an established series of intentions. Intentions for the whole diocese that the bishop may have proposed are not to be omitted. There should also often be intentions for vocations to sacred orders, for the bishop, and for the pastor.

"45. The thanksgiving may follow either one of the ways described here.

"-- 1. After the general intercessions or after holy communion, the leader invites all to an act of thanksgiving, in which the faithful praise the glory and mercy of God. This can be done by use of psalm (for example, Psalms 100, 113, 118, 136, 147, 150), a hymn (for example, the Gloria), a canticle (for example, the Canticle of Mary), or a litanic prayer, together recite the thanksgiving.

"-- 2. Before the Lord's Prayer, the leader of the assembly goes to the tabernacle or other place where the eucharist is reserved and, after making reverence, places the ciborium with the holy eucharist on the altar. Then while kneeling before the altar he or she together with all the faithful sing or recite a hymn, psalm, or litany, which in this case is directed to Christ in the eucharist.

"But this thanksgiving is not in any way to take the form of the eucharistic prayer, the texts of the prefaces or eucharistic prayers from The Roman Missal (Sacramentary) are not to be used, and all danger of confusion is to be removed.

"46. For the communion rite the provisions given in The Roman Ritual for communion outside Mass are to be observed. The faithful are to be frequently reminded that even when they receive communion outside Mass they are united to the eucharistic sacrifice.

"47. For communion, if at all possible, bread consecrated that same Sunday in a Mass celebrated elsewhere is used; a deacon or layperson brings it in a ciborium or pyx and places it in the tabernacle before the celebration. Bread consecrated at the last Mass celebrated in the place of assembly may also be used. Before the Lord's Prayer the leader goes to the tabernacle or place where the eucharist is reserved, takes the vessel with the body of the Lord, and places it upon the altar, then introduces the Lord's Prayer -- unless the act of thanksgiving mentioned in no. 45,2 is to take place at this point.

"48. The Lord's Prayer is always recited or sung by all, even if there is to be no communion. The sign of peace may be exchanged. After communion, 'a period of silence may be observed or a psalm or song of praise may be sung.' A thanksgiving as described in no. 45,1 may also take place here.

"49. Before the conclusion of the assembly, announcements or notices related to the life of the parish or the diocese are read.

"50. 'Too much importance can never be attached to the Sunday assembly, whether as the source of the Christian life of the individual and of the community, or as a sign of God's intent to gather the whole human race together in Christ.

'All Christians must share the conviction that they cannot live their faith or participate -- in the manner proper to them -- in the universal mission of the Church unless they are nourished by the eucharistic bread. They should be equally convinced that the Sunday assembly is a sign to the world of the mystery of communion, which is the eucharist.'"

To this may be added the note of the 1997 interdicasterial document "On Certain Questions Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priest."

The text is found in the "Practical Provisions" section, Article 7, on "Sunday Celebrations in the Absence of a Priest":

"§1. In some places in the absence of priests or deacons, non-ordained members of the faithful lead Sunday celebrations. In many instances, much good derives for the local community from this useful and delicate service when it is discharged in accordance with the spirit and the specific norms issued by the competent ecclesiastical authority. A special mandate of the Bishop is necessary for the non-ordained members of the faithful to lead such celebrations. This mandate should contain specific instructions with regard to the term of applicability, the place and conditions in which it is operative, as well as indicate the priest responsible for overseeing these celebrations.

"§2. It must be clearly understood that such celebrations are temporary solutions and the text used at them must be approved by the competent ecclesiastical authority. The practice of inserting into such celebrations elements proper to the Holy Mass is prohibited. So as to avoid causing error in the minds of the faithful, the use of the eucharistic prayers, even in narrative form, at such celebrations is forbidden. For the same reasons, it should be emphasized for the benefit of those participating, that such celebrations cannot substitute for the eucharistic Sacrifice and that the obligation to attend mass on Sunday and Holy days of obligation is satisfied only by attendance at Holy Mass. In cases where distance or physical conditions are not an obstacle, every effort should be made to encourage and assist the faithful to fulfill this precept."

Sunday, August 27, 2006

Father Cantalamessa on Marital Submission

ROME, AUG. 25, 2006 (Zenit.org).- Here is a translation of a commentary by Capuchin Father Raniero Cantalamessa, preacher to the Pontifical Household, on this Sunday's second reading.

* * *

Husbands, Love Your Wives

This time I would like to focus attention on the second reading of the day (Ephesians 5:21-32) because it has a theme of great interest for the family.

Reading Paul's words with modern eyes, one immediately sees a difficulty. Paul recommends to husband that they "love" their wives (and this is good), but he also recommends to women that they be submissive to their husbands, and this -- in a society strongly (and justly) conscious of the equality of the sexes -- seems unacceptable.

In fact, it's true. On this point St. Paul is conditioned in part by the mentality of his age. However, the solution is not in eliminating from relations between husbands and wives the word "submission," but, perhaps, in making it mutual, as love must also be mutual.

In other words, not only must husbands love their wives, but wives must also love their husbands. Not only must wives be subject to their husbands, but also husbands to their wives, in mutual love and mutual submission.

In this case, to be subject means to take into account the wishes, opinion and sensitivity of one's spouse; to discuss, not to decide on one's own; to be able to give up one's own point of view. In short, to remember that both are "spouses," that is, literally, persons who are under "the same yoke," freely chosen.

The Apostle gives Christian spouses as model the relationship of love that exists between Christ and the Church, but he explains immediately in what such love consisted: "Christ loved the Church and gave himself up for her." True love is manifested in "giving" oneself to the other.

There are two ways of expressing one's love for the beloved. The first is to give presents, to fill the other with gifts; the second, much more demanding, consists in suffering for one's spouse.

God loved us in the first way when he created us and filled us with goods: Heaven, earth, flowers, our bodies, everything is a gift of his. But then, in the fullness of time, in Christ, he came to us and suffered for us, unto death on the cross.

This is also true in human love. At the beginning, the newly married express their love with gifts. But the time comes for all when presents are not enough. It is necessary to be able to suffer with and for the beloved. One must love despite the limitations one discovers in the other, and despite the moments of poverty and illnesses.

This is true love which is like Christ's.

In general, the first kind of love is called "seeking love" (with a Greek word, eros); the second kind, "giving love" (with the Greek word agape).

The sign that a couple is passing from seeking to giving love, from eros to agape, is this: Instead of saying "What more could my husband do for me (respectively, my wife) which he still does not do?" one begins to ask: "What more could I do for my husband (or my wife) which I still have not done?"

[Translation by ZENIT]

Wednesday, August 23, 2006

Wednesday Liturgy: Location and Procession of Choir

ROME, AUG. 22, 2006 (Zenit.org).- Answered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Q: It is my understanding that the choir should be located where visible to the congregation, but not so as to distract from the Mass itself. In our church the organ, organist (and music director) along with the entire choir are up in the sanctuary with the main altar at which Mass is celebrated. They are at the same level and above the altar just slightly to the left as the congregation faces the altar. The choir dresses in white-cassock style robes with a cloth accessory which is similar to the stole a priest wears when celebrating the liturgy. This often results in the congregation getting distracted from the Mass especially when the choir changes position and moves around during the singing of the responses for and with the congregation. Is this an appropriate or proper position and manner of dress for a choir in the church during Mass? Second question: What is the proper position for the choir in the entrance procession for Mass, especially on solemn feast days such as Easter and Christmas? Our choir processes in, leading the procession ahead of even the cross bearer, thurifer, acolytes, lectors and celebrants/concelebrants. Is this correct? My understanding from the GIRM is that the only choir included in leading processions is choirs of religious, not a lay music choir. -- M.Y., Rochester, New York

A: There are relatively few detailed norms regarding the position and dress of the choir. The General Instruction of the Roman Missal (GIRM) has the following indications:

"The Place for the Choir and the Musical Instruments

"312. The choir should be positioned with respect to the design of each church so as to make clearly evident its character as a part of the gathered community of the faithful fulfilling a specific function. The location should also assist the choir to exercise its function more easily and conveniently allow each choir member full, sacramental participation in the Mass.

"313. The organ and other lawfully approved musical instruments are to be placed in an appropriate place so that they can sustain the singing of both the choir and the congregation and be heard with ease by all if they are played alone. It is appropriate that, before being put into liturgical use, the organ be blessed according to the rite described in the Roman Ritual."

The bishops in the United States have also published guidelines in "Built of Living Stones" under the heading "The Place for the Pastoral Musicians":

"§ 88 Music is integral to the liturgy. It unifies those gathered to worship, supports the song of the congregation, highlights significant parts of the liturgical action, and helps to set the tone for each celebration.

"§ 89 It is important to recognize that the building must support the music and song of the entire worshiping assembly. In addition, 'some members of the community [have] special gifts [for] leading the [assembly in] musical praise and thanksgiving.' The skills and talents of these pastoral musicians, choirs, and instrumentalists are especially valued by the Church. Because the roles of the choirs and cantors are exercised within the liturgical community, the space chosen for the musicians should clearly express that they are part of the assembly of worshipers. In addition, cantors and song leaders need visual contact with the music director while they themselves are visible to the rest of the congregation. Apart from the singing of the Responsorial Psalm, which normally occurs at the ambo, the stand for the cantor or song leader is distinct from the ambo, which is reserved for the proclamation of the word of God.

"§ 90 The directives concerning music found in the General Instruction of the Roman Missal and the guidance offered by Music in Catholic Worship and Liturgical Music Today can assist the parish in planning appropriate space for musicians. The placement and prayerful decorum of the choir members can help the rest of the community to focus on the liturgical action taking place at the ambo, the altar, and the chair. The ministers of music are most appropriately located in a place where they can be part of the assembly and have the ability to be heard. Occasions or physical situations may necessitate that the choir be placed in or near the sanctuary. In such circumstances, the placement of the choir should never crowd or overshadow the other ministers in the sanctuary nor should it distract from the liturgical action."

These documents necessarily limit themselves to enunciating basic principles as it would be impossible to give detailed norms for every possible situation. The rest is left to the good taste and common sense of pastors as to what is most appropriate.

All the same, the documents do present the location of the choir within the sanctuary as a last-resort situation and not a first choice.

There are no official indications as to the proper dress for choir members and, where the custom exists, singers may wear some form of choir robe or formal dress.

With respect to the entrance procession, the function of the choir, or "pastoral musicians," is different from that foreseen in the liturgical books regarding the participation in the entrance procession of clergy in choir at some solemn, and especially episcopal, Masses (see Ceremonial of Bishops, No. 128).

This refers above all to some members of the clergy, such as canons, who do not concelebrate but who participate at Mass wearing formal choir robes from a reserved place within or near the sanctuary. The concept is sometimes broadened to embrace seminarians, either diocesan or religious, who participate in the entrance procession in cassock and surplice or their respective choir habits.

The pastoral musicians should not normally enter in procession but should already be in their places and exercising their ministry by singing while the ministers approach the altar.

Wednesday Liturgy: Follow-up: Indulgences on Sold Items

ROME, AUG. 22, 2006 (Zenit.org).- Answered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

After our piece on indulgences (July 18), a reader from Dunedin, New Zealand, asked: "I am very confused as to the exact nature of indulgences in our faith. When engaged in interdenominational dialogue they are often raised as a sign of the corruption of Catholicism! How do indulgences differ today from the pre-Reformation era? How do we justify the authority of their dispensation? And who benefits from the indulgence? Do we need to offer them for others?"

We dealt with the general theme of indulgences in Church doctrine in our columns of Feb. 15 and March 1, 2005. I hope that what was written there will render the doctrine of indulgences a little less alarming to our reader.

There is no essential doctrinal difference regarding indulgences today with respect to the pre-Reformation era. The so-called sale of indulgences that served as tinder for the Protestant Reformation was due more to an incorrect presentation of the doctrine concerning them by certain overzealous preachers.

This led some to understand indulgences as a sort of permission to commit sin with no consequent fault or loss of grace, an idea totally foreign to the general doctrine which requires the state of grace in order to obtain an indulgence.

Sunday, August 20, 2006

Father Cantalamessa on Bread and Wine

ROME, AUG. 18, 2006 (Zenit.org).- Here is a translation of a commentary by Capuchin Father Raniero Cantalamessa, preacher to the Pontifical Household, on this Sunday's Gospel reading on the solemnity of the Most Holy Trinity.

* * *

My Blood Is Drink Indeed

"Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him."

The Gospel passage continues the reading of chapter 6 of John. The new element is that to the discourse on bread Jesus adds that of wine; to the image of food he adds that of drink, the gift of his flesh and of his blood. Here, Eucharistic symbolism reaches its culmination and totality.

Last week we said that to understand the Eucharist, it is important to begin with the signs chosen by Jesus. Bread is the sign of food, of communion among those who eat it together; through it he comes to the altar and all human work is sanctified. Let us ask the same question for the blood.

What does the word blood mean to us and what does it evoke? In the first place, it evokes all the suffering that exists in the world. If, therefore, in the sign of bread man's work comes to the altar, in the sign of blood all human pain also comes there. It comes to be sanctified and to receive meaning and the hope of rescue thanks to the blood of the immaculate Lamb, to which it is united as drops of water mixed with wine in the chalice.

But, why, precisely, did Jesus choose wine to signify his blood? Just because of the affinity of color? What does wine represent for men? It represents joy, celebration; it does not represent usefulness so much (as bread does) but delight. It is not only made to drink, but also to toast. Jesus multiplied the loaves because of the people's need, but in Cana he multiplied the wine for the delight of the guests. Scripture says that "wine gladdens man's heart and bread strengthens it" (Psalm 104:15).

If Jesus had chosen bread and water for the Eucharist, he would only have indicated the sanctification of suffering ("bread and water" are in fact synonymous with fasting, austerity and penance). By choosing bread and wine he also wished to indicate the sanctification of joy. How wonderful it would be if we also learned to live the joys of life in a Eucharistic manner, that is, in thanksgiving to God. God's presence and look do not cloud our honest joys; on the contrary, they enlarge them.

But, in addition to joy, wine also evokes a grave problem. In the second reading we hear this warning of the Apostle: "Do not get drunk with wine, for that is debauchery; but be filled with the Spirit." He suggests that inebriation with wine be combated with "the sober inebriation of the Spirit," one inebriation replaced with another.

At present there are many initiatives of recovery among people with problems of alcoholism. They try to use all the means suggested by science and psychology. They cannot but be encouraged and supported. But those who believe should not neglect the spiritual means, which are prayer, the sacraments and the word of God.

In the work, "The Russian Pilgrim," a true story is told. A soldier addicted to alcohol and threatened with being discharged went to a holy monk to ask him what he should do to overcome his vice. The monk ordered him to read a chapter of the Gospel every night before going to bed.

The soldier acquired a Gospel and began to read it diligently. But soon after he returned desolate to the monk to tell him: "Father, I am too ignorant and I don't understand anything of what I read! Give me something else to do."

The monk replied: "Just continue reading. You don't understand, but the devils understand and tremble." The soldier did so and was freed from his vice. Why not give this a try?

[Translation by ZENIT]

Friday, August 04, 2006

Article: Teaching Adolescents Fashion from the Inside

By Adela Lo Celso and Alegria Duran-Ballen

Tuesday, 25 July 2006

Developing an authentic personal style requires both self knowledge and the education of taste.

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Adolescents like to think that they are in charge of themselves and their image. But all too often they are slaves to fashion, unhappily conforming to trends that do not reflect their own values and feelings. In this interview with MercatorNet, Maria del Carmen Bernal, a Professor of Education at the Panamerican University in Mexico, talks about the need for teenagers to get to know themselves and to find their own authentic style. Dr Bernal presented a paper on this theme at the international Congress on the Emotional and Sexual Education of Adolescents held recently in Mexico.

MercatorNet: When a teenage girl gets into her tight jeans and skimpy top and hits the streets with her snazzy little cell phone, what is she intending to say about herself?

Dr Bernal: The reasons are quite variable. Sometimes they do it to imitate their friends or simply because they want to show off their body and feel accepted in their social group. In either case we are not learning very much about who she really is, and neither are her friends.

MercatorNet: On the other hand, could the way she presents herself reveal something she is not aware of and doesn't really intend?

Dr Bernal: Yes, indeed. Fashion is one of the main ways of expressing how we feel towards others and how we want to relate to them. These feelings include desire, love, hatred, passion, admiration, seduction and rivalry. Our body language, especially the way we dress, may express these things without our saying a word, or even without our admitting these feelings to ourselves.

In this way our appearance has a major influence on how others perceive us. It also has a big influence on a person's self-esteem. This explains why some people who feel ugly or unattractive choose a more sensual look through their clothes in order to feel more attractive.

Opening the eyes of young people to this connection between feeling and fashion is an important part of education. They need help to develop an authentic personal style.

MercatorNet: Fashion itself reflects broader cultural trends. How would you describe this wider environment today?

Dr Bernal: We are living in an environment that entices us all the time with external things. It stops people getting in touch with their own feelings and thinking about things deeply. People are looking for a playful approach to life, to make fun and pleasure a way of life.

MercatorNet: How does this show up in the world of fashion?

Dr Bernal: The constant search for new sensations leads to an unrealistic look. The way people appear has less and less to do with their personal identity, and this is a very worrying issue. Anxiety among young people to achieve the "right look" while suppressing their natural inclinations leads to loss of self-esteem, dissatisfaction and permanent frustration.

At the same time as they are losing touch with their inner selves, they develop an obsession with the physical self -- with their health, diet and exercise, which is all part of this obsession with appearance as a medium to connect with others and feel part of the group.

A perfect example would be tattoos and piercing. The theory is that among youth this is more than a fashion statement, it's a statement about control over the body, another symbol that one is capable of having his or her own suffering under control. Adolescents are driven to follow this trend even if it is not consistent with their personal identity.

MercatorNet: What problems do you see arising from the trends?

Dr Bernal: I see different consequences taking their toll on many people's lives. There is a pervasive infantilism, a refusal to grow up that is seen in the irrational eagerness to consume, in the eating disorders anorexia and bulimia, and in various addictions, especially to sex. There is emotional dependency, weakened willpower and a confusion about the meaning of such key concepts as love, sexuality and personal identity.

We urgently need an educational approach that includes reflection on these areas. Developing and creating a personal lifestyle is essential to counteract the seductive power of popular culture.

MercatorNet: How can you get teenagers to see through the manipulation?

Dr Bernal: We have to educate children in aesthetics, or taste. This means facilitating contact with nature and the arts. Developing their powers of observation and the capacity for amazement. Feeding the imagination and memory by means of literature and good movies. Encouraging self-knowledge. And helping young people to be original, not letting them fall into the uniformity that exists today.

Along with this we have to show children how to achieve self-control, so that they are not carried along by a situation but are able to assert their personality and their values. Self-control is the art of conquering and governing yourself -- not forgetting the fact that we are vulnerable to crashes and will probably need to bounce back countless times.

Adela Lo Celso and Alegria Duran-Ballen represent Attex Communication & Consulting and write from Rome.