Pope at General Audience: ‘Mercy of God Works Wonders’... from ZENIT of Roswell, Georgia, United States for Wednesday=, 9 November 2016Like
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Pope at General Audience: ‘Mercy of God Works Wonders’ by Deborah Castellano Lubov
The mercy of God works wonders….
Pope Francis expressed this at this morning’s General Audience in a sunny, chilly St. Peter’s Square, as he reminded faithful that we are to live out His mercy and not be indifferent.
Continuing his catechesis for the Jubilee Year of Mercy, the Pope reflected on the corporal works of mercy of visiting the sick and imprisoned, noting that Jesus himself is our model in both.
Recalling the sentiments of loneliness which the sick often feel, Francis stressed that even a brief visit can make a sick person feel less alone.
“A little company is an optimum medicine! … A smile, a caress, a handshake are simple gestures, but so important for one who feels abandoned to himself,” Francis said, praising those who dedicate their time and lives to visiting the sick in hospitals and in their homes.
“It is a priceless work of volunteers. When it is done in the Lord’s name, then it also becomes an eloquent and effective expression of mercy,” the Pope said.
“Let us not leave the sick alone! Let us not impede them from finding relief, and us from being enriched by our closeness to those who suffer. Hospitals are real ‘cathedrals of pain,’ where, however, the strength of charity, which sustains and feels compassion, is rendered evident.”
Despite Wrongs, Remain Loved by God
By the same token, Francis noted his thoughts go to those imprisoned, who Jesus does not forget. They, he underscored, should remind us of how Jesus was captured and imprisoned before His Passion, and how the Apostles, including the great St. Paul, suffered this reality, too.
While acknowledging that prisoners often have made serious errors and justly are serving time for their mistake, the Pontiff noted: “But whatever one prisoner may have done, he still remains loved by God.”
“Who can enter in the depths of his conscience to understand what proof? Who can understand the pain and remorse?
“It is too easy,” Francis acknowledged, for others “to wash their hands,” saying, “He was wrong.”
“The lack of freedom is without a doubt one of the greatest deprivations for the human being. If to this, is added the degradation given the conditions often deprived of humanity, in which these individuals find themselves living, then it is truly the case in which a Christian feels stirred to do his utmost to restore to them their dignity.”
Mercy of God Works Wonders
Warning against the tendency of many to “point one’s finger at someone,” Francis reflected, ” we must instead be committed to being instruments of mercy, with attitudes of sharing and respect.”
“I often think of those in prison … I often think, I carry them in my heart. I wonder what led them to commit a crime and how they could succumb to different forms of evil. Yet, along with these thoughts I feel that they all require closeness and tenderness because the mercy of God works wonders.”
Francis recalled how many prisoners he has encountered weeping, because they felt welcomed and loved, and reminded those gathered, how even if the works of mercy have been around a long time, they are timeless.
“May we we not fall into indifference, but become instruments of God’s mercy,” Pope Francis concluded, urging that our acts of mercy can help “restore joy and dignity to those who have lost it.”
***
On ZENIT’s Web page:
Full Text of General Audience: https://zenit.org/articles/general-audience-on-visiting-the-sick-imprisoned/
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Cardinal Parolin Offers Donald Trump Prayers for Serving USA by Deborah Castellano Lubov
Cardinal Pietro Parolin, Vatican Secretary of State, has offered prayers to the newly elected president of the United States of America.
This morning, the Italian prelate commented on the US elections which took place yesterday, in which Republican candidate Donald Trump was elected president, saying, “We give our best wishes to the new president, so that his government can be really fruitful.”
“We assure him of our prayers, so that the Lord may enlighten him and support him in the service of his country, and of course, also in serving the well-being and peace of the world.”
“I think that today,” Cardinal Parolin also underscored, “there is a need for everyone to work to change the world’s situation, that is one of severe laceration, and of serious conflict.”
***
On ZENIT’s Web page:
Cardinal Parolin’s Comments: https://zenit.org/articles/cardinal-parolins-comments-on-us-elections/
--------US Bishops’ Leader Says God Will Give Strength to Heal and Unite by Kathleen Naab
The leader of the US bishops called for hope and reconciliation on Wednesday, as Donald Trump won a surprise victory over Hillary Clinton in the run for the office of president.
In a statement released this morning, Archbishop Joseph Kurtz of Louisville, Kentucky, president of the U.S. Conference of Catholic Bishops, congratulated Trump and others elected on Tuesday.
“Now is the moment to move toward the responsibility of governing for the common good of all citizens. Let us not see each other in the divisive light of Democrat or Republican or any other political party, but rather, let us see the face of Christ in our neighbors, especially the suffering or those with whom we may disagree,” the archbishop exhorted.
The prelate said that both citizens and the elected representatives should remember Pope Francis’ words during his address to Congress last year.
“All political activity must serve and promote the good of the human person and be based on respect for his or her dignity,” the Pope said on that occasion, last Sept. 24.
Responsibility of everyone
Archbishop Kurtz suggested that the election was primarily about economic issues: “Yesterday, millions of Americans who are struggling to find economic opportunity for their families voted to be heard. Our response should be simple: we hear you. The responsibility to help strengthen families belongs to each of us.”
Then, in reference to the issue of abortion, and both the Republican platform and Trump’s campaign promises to work for restricting abortion, the prelate said the bishops’ conference “looks forward to working with President-elect Trump to protect human life from its most vulnerable beginning to its natural end.”
But then Archbishop Kurtz referenced the areas in which Trump’s platform is at odds with Church teaching, saying, “We will advocate for policies that offer opportunity to all people, of all faiths, in all walks of life. We are firm in our resolve that our brothers and sisters who are migrants and refugees can be humanely welcomed without sacrificing our security. We will call attention to the violent persecution threatening our fellow Christians and people of other faiths around the world, especially in the Middle East. And we will look for the new administration’s commitment to domestic religious liberty, ensuring people of faith remain free to proclaim and shape our lives around the truth about man and woman, and the unique bond of marriage that they can form.”
The leader of the US bishops concluded with a call to hope: “Every election brings a new beginning. Some may wonder whether the country can reconcile, work together and fulfill the promise of a more perfect union. Through the hope Christ offers, I believe God will give us the strength to heal and unite.”
While Trump finished with a healthy lead over Clinton in terms of electoral votes, the popular vote highlights the deep division in the country. With some votes still being counted, Clinton was winning the popular vote with a margin of one percentage point (48% to 47%) with a difference of only around a quarter million voters.
“Let us pray for leaders in public life that they may rise to the
The mercy of God works wonders….
Pope Francis expressed this at this morning’s General Audience in a sunny, chilly St. Peter’s Square, as he reminded faithful that we are to live out His mercy and not be indifferent.
Continuing his catechesis for the Jubilee Year of Mercy, the Pope reflected on the corporal works of mercy of visiting the sick and imprisoned, noting that Jesus himself is our model in both.
Recalling the sentiments of loneliness which the sick often feel, Francis stressed that even a brief visit can make a sick person feel less alone.
“A little company is an optimum medicine! … A smile, a caress, a handshake are simple gestures, but so important for one who feels abandoned to himself,” Francis said, praising those who dedicate their time and lives to visiting the sick in hospitals and in their homes.
“It is a priceless work of volunteers. When it is done in the Lord’s name, then it also becomes an eloquent and effective expression of mercy,” the Pope said.
“Let us not leave the sick alone! Let us not impede them from finding relief, and us from being enriched by our closeness to those who suffer. Hospitals are real ‘cathedrals of pain,’ where, however, the strength of charity, which sustains and feels compassion, is rendered evident.”
Despite Wrongs, Remain Loved by God
By the same token, Francis noted his thoughts go to those imprisoned, who Jesus does not forget. They, he underscored, should remind us of how Jesus was captured and imprisoned before His Passion, and how the Apostles, including the great St. Paul, suffered this reality, too.
While acknowledging that prisoners often have made serious errors and justly are serving time for their mistake, the Pontiff noted: “But whatever one prisoner may have done, he still remains loved by God.”
“Who can enter in the depths of his conscience to understand what proof? Who can understand the pain and remorse?
“It is too easy,” Francis acknowledged, for others “to wash their hands,” saying, “He was wrong.”
“The lack of freedom is without a doubt one of the greatest deprivations for the human being. If to this, is added the degradation given the conditions often deprived of humanity, in which these individuals find themselves living, then it is truly the case in which a Christian feels stirred to do his utmost to restore to them their dignity.”
Mercy of God Works Wonders
Warning against the tendency of many to “point one’s finger at someone,” Francis reflected, ” we must instead be committed to being instruments of mercy, with attitudes of sharing and respect.”
“I often think of those in prison … I often think, I carry them in my heart. I wonder what led them to commit a crime and how they could succumb to different forms of evil. Yet, along with these thoughts I feel that they all require closeness and tenderness because the mercy of God works wonders.”
Francis recalled how many prisoners he has encountered weeping, because they felt welcomed and loved, and reminded those gathered, how even if the works of mercy have been around a long time, they are timeless.
“May we we not fall into indifference, but become instruments of God’s mercy,” Pope Francis concluded, urging that our acts of mercy can help “restore joy and dignity to those who have lost it.”
***
On ZENIT’s Web page:
Full Text of General Audience: https://zenit.org/articles/general-audience-on-visiting-the-sick-imprisoned/
-------
Cardinal Parolin Offers Donald Trump Prayers for Serving USA by Deborah Castellano Lubov
Cardinal Pietro Parolin, Vatican Secretary of State, has offered prayers to the newly elected president of the United States of America.
This morning, the Italian prelate commented on the US elections which took place yesterday, in which Republican candidate Donald Trump was elected president, saying, “We give our best wishes to the new president, so that his government can be really fruitful.”
“We assure him of our prayers, so that the Lord may enlighten him and support him in the service of his country, and of course, also in serving the well-being and peace of the world.”
“I think that today,” Cardinal Parolin also underscored, “there is a need for everyone to work to change the world’s situation, that is one of severe laceration, and of serious conflict.”
***
On ZENIT’s Web page:
Cardinal Parolin’s Comments: https://zenit.org/articles/cardinal-parolins-comments-on-us-elections/
--------US Bishops’ Leader Says God Will Give Strength to Heal and Unite by Kathleen Naab
The leader of the US bishops called for hope and reconciliation on Wednesday, as Donald Trump won a surprise victory over Hillary Clinton in the run for the office of president.
In a statement released this morning, Archbishop Joseph Kurtz of Louisville, Kentucky, president of the U.S. Conference of Catholic Bishops, congratulated Trump and others elected on Tuesday.
“Now is the moment to move toward the responsibility of governing for the common good of all citizens. Let us not see each other in the divisive light of Democrat or Republican or any other political party, but rather, let us see the face of Christ in our neighbors, especially the suffering or those with whom we may disagree,” the archbishop exhorted.
The prelate said that both citizens and the elected representatives should remember Pope Francis’ words during his address to Congress last year.
“All political activity must serve and promote the good of the human person and be based on respect for his or her dignity,” the Pope said on that occasion, last Sept. 24.
Responsibility of everyone
Archbishop Kurtz suggested that the election was primarily about economic issues: “Yesterday, millions of Americans who are struggling to find economic opportunity for their families voted to be heard. Our response should be simple: we hear you. The responsibility to help strengthen families belongs to each of us.”
Then, in reference to the issue of abortion, and both the Republican platform and Trump’s campaign promises to work for restricting abortion, the prelate said the bishops’ conference “looks forward to working with President-elect Trump to protect human life from its most vulnerable beginning to its natural end.”
But then Archbishop Kurtz referenced the areas in which Trump’s platform is at odds with Church teaching, saying, “We will advocate for policies that offer opportunity to all people, of all faiths, in all walks of life. We are firm in our resolve that our brothers and sisters who are migrants and refugees can be humanely welcomed without sacrificing our security. We will call attention to the violent persecution threatening our fellow Christians and people of other faiths around the world, especially in the Middle East. And we will look for the new administration’s commitment to domestic religious liberty, ensuring people of faith remain free to proclaim and shape our lives around the truth about man and woman, and the unique bond of marriage that they can form.”
The leader of the US bishops concluded with a call to hope: “Every election brings a new beginning. Some may wonder whether the country can reconcile, work together and fulfill the promise of a more perfect union. Through the hope Christ offers, I believe God will give us the strength to heal and unite.”
While Trump finished with a healthy lead over Clinton in terms of electoral votes, the popular vote highlights the deep division in the country. With some votes still being counted, Clinton was winning the popular vote with a margin of one percentage point (48% to 47%) with a difference of only around a quarter million voters.
“Let us pray for leaders in public life that they may rise to the
responsibilities entrusted to them with grace and courage,” Archbishop Kurtz concluded. “And may all of us as Catholics help each other be faithful and joyful witnesses to the healing love of Jesus.”
-------
GENERAL AUDIENCE: On Visiting the Sick, Imprisoned by ZENIT Staff
Here is a ZENIT working translation of Pope Francis’ prepared address during this morning’s General Audience in St. Peter’s Square.
__
Dear Brothers and Sisters, good morning!
Jesus’ life, especially in the three years of His public ministry, was an incessant encounter with individuals. Among these, the sick had a special place. How many pages of the Gospel talk about these encounters! The paralytic, the blind, the leper, the possessed, the epileptic, and innumerable sick of all sorts … Jesus made Himself close to each one of them, and He healed them with His presence and the power of His healing strength. Therefore, among the works of mercy, to visit and assist the sick cannot be lacking.
Together with this, we can insert also that of being close to individuals that are in prison. In fact, the sick and the imprisoned live a condition that limits their freedom. It is in fact when the latter is lacking that we realize how precious it is! Jesus has given us the possibility to be free despite the limitations of sickness and of restrictions. He offers us the freedom that comes from our encounter with Him and from the new sense that this encounter leads to our personal condition.
With these works of mercy, the Lord invites us to a gesture of great humanity: sharing. We remember this word: sharing. One who is sick often feels alone. We cannot hide <the fact> that, especially in our days, precisely in sickness, one has a more profound experience of the solitude that runs through a great part of life. A visit can make the sick person feel less alone and a little company is an optimum medicine! A smile, a caress, a handshake are simple gestures, but so important for one who feels abandoned to himself. How many persons dedicate themselves to visiting the sick in hospitals and in their homes! It is a priceless work of volunteers. When it is done in the Lord’s name, then it also becomes an eloquent and effective expression of mercy. Let us not leave the sick alone! Let us not impede them from finding relief, and us from being enriched by our closeness to those who suffer. Hospitals are real “cathedrals of pain,” where, however, the strength of charity, which sustains and feels compassion, is rendered evident.
In the same line, I think of all those locked in prisons. Jesus did not forget them either. By putting a visit to the imprisoned among the works of mercy, He wished to invite us, first of all, not to be judges of anyone. Of course, if one is in prison it is because he has erred, has not respected the law and civil coexistence. Therefore, he is being punished accordingly, by being in prison. But, whatever an imprisoned person might have done, he remains, nevertheless, always loved by God. Who can enter the depth of his conscience to understand what he feels? Who can understand the pain and the remorse? It is very easy to wash one’s hands affirming that he erred. Instead, a Christian is called to take charge of him, so that the one who erred understands the evil he did and returns to himself. The lack of freedom is without a doubt one of the greatest privations for the human being. If to this is added the degradation given the conditions often deprived of humanity, in which these individuals find themselves living, then it is truly the case in which a Christian feels stirred to do his utmost to restore to them their dignity.
To visit persons in prison is a work of mercy that, especially today, assumes a particular value because of the different forms of [justicialism] to which we are subjected. Therefore, no one must point the finger at another. Instead, we must all render ourselves instruments of mercy, with attitudes of sharing and of respect. I wonder what led them to commit a crime and how were they able to yield to the different forms of evil. Yet, together with these thoughts I feel they are all in need of closeness and tenderness, so that God’s mercy will work wonders. How many tears I have seen fall down the cheeks of prisoners, who perhaps had never cried in their life; and this only because they felt received and loved.
And let us not forget that Jesus and the Apostles also experienced imprisonment. In the accounts of the Passion we learn about the sufferings the Lord was subjected to: seized, dragged as an evildoer, derided, scourged, crowned with thorns … He, the only Innocent One! And Saint Peter and Saint Paul were also in prison (cf. Acts 12:5; Philippians 1:12-17). Last Sunday, which was the Jubilee of the Imprisoned – in the afternoon, a group of prisoners of Padua came to see me. I asked them what they would do the day after, before returning to Padua. They said to me: “We will go to the Mamertine Prison to share Saint Paul’s experience.” It was lovely to hear this; it did me good. These prisoners wanted to meet Paul, the prisoner. It was a lovely thing, and it did me good. And there also, in the prison, they prayed and evangelized. Moving is the page in the Acts of the Apostles that recounts Paul’s imprisonment: he felt alone and wanted one of his friends to visit him (cf. 2 Timothy 4:9-15). He felt alone because the great majority left him alone … the great Paul.
These works of mercy, as you see, are ancient and yet always timely. Jesus left what He was doing to go to visit Peter’s mother-in-law; an ancient work of mercy. Jesus did it. Let us not fall into indifference, but let us become instruments of God’s mercy and this will do us more good than the others because mercy passes through a gesture, a word, a visit and this mercy is an act to restore joy and dignity to one who has lost it.[Original text: Italian] [Working Translation by ZENIT]
In Italian
Dear Italian-speaking pilgrims: welcome! I greet the Fathers of the Congregation of the Sacred Stigmata, who are celebrating the bicentenary of their foundation, and the Sisters of Saint Catherine of Siena. I greet the Caritas Group from Livorno; the youngsters affected by the Rett Syndrome; the students, in particular those of the Severi-Guerrisi Institute, accompanied by the Bishop of Oppido Mamertina-Palmi, Monsignor Francesco Milito, and the military men of the “Reoas” Third Regiment of Viterbo. May the crossing of the Holy Door remind each one that only through Christ is it possible to enter in the love and mercy of the Father, who receives and forgives all.
A particular greeting goes to young people, the sick and newlyweds. Today we celebrate the Dedication of the Lateran Basilica, the Cathedral of Rome. Pray for the Successor of the Apostle Peter, dear young people, so that he always confirms brothers in the faith; feel the Pope’s closeness in prayer, dear sick, to face the trial of sickness; teach the faith to your children with simplicity, dear newlyweds, nourishing it with love for the Church and for Her pastors.[Original text: Italian] [Working Translation by ZENIT]
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Cardinal Parolin’s Comments on US Elections by ZENIT Staff
Below is a ZENIT working translation of the words Cardinal Pietro Parolin, Vatican Secretary of State, said regarding the election results in the United States yesterday, in which Republican Donald Trump was elected president. The Cardinal’s words were recorded by Vatican Radio:
***
“I think, first of all, we must note with respect the will expressed by the American people in this exercise of democracy that they tell me was also characterized by a large [voting] turnout. And then we give our best wishes to the new president, so that his government can be really fruitful. And also we assure him of our prayers, so that the Lord may enlighten him and support him in the service of his country, and of course, also in serving the well-being and peace of the world. I think that today there is a need for everyone to work to change the world’s situation, that is one of severe laceration, and of serious conflict. ”[Original Text: Italian] [Translation by Deborah Castellano Lubov]
-------Statement From Leader of US Bishops on Election by ZENIT Staff
Archbishop Joseph E. Kurtz of Louisville, Kentucky, president of the U.S. Conference of Catholic Bishops, has issued the following statement regarding the election of Donald Trump as President.
—
Archbishop Joseph E. Kurtz of Louisville
President, United States Conference of Catholic Bishops
WASHINGTON, November 9, 2016 – The American people have made their decision on the next President of the United States, members of Congress as well as state and local officials. I congratulate Mr. Trump and everyone elected yesterday. Now is the moment to move toward the responsibility of governing for the common good of all citizens. Let us not see each other in the divisive light of Democrat or Republican or any other political party, but rather, let us see the face of Christ in our neighbors, especially the suffering or those with whom we may disagree.
We, as citizens and our elected representatives, would do well to remember the words of Pope Francis when he addressed the United States Congress last year, “all political activity must serve and promote the good of the human person and be based on respect for his or her dignity.” Yesterday, millions of Americans who are struggling to find economic opportunity for their families voted to be heard. Our response should be simple: we hear you. The responsibility to help strengthen families belongs to each of us.
The Bishops Conference looks forward to working with President-elect Trump to protect human life from its most vulnerable beginning to its natural end. We will advocate for policies that offer opportunity to all people, of all faiths, in all walks of life. We are firm in our resolve that our brothers and sisters who are migrants and refugees can be humanely welcomed without sacrificing our security. We will call attention to the violent persecution threatening our fellow Christians and people of other faiths around the world, especially in the Middle East. And we will look for the new administration’s commitment to domestic religious liberty, ensuring people of faith remain free to proclaim and shape our lives around the truth about man and woman, and the unique bond of marriage that they can form.
Every election brings a new beginning. Some may wonder whether the country can reconcile, work together and fulfill the promise of a more perfect union. Through the hope Christ offers, I believe God will give us the strength to heal and unite.
Let us pray for leaders in public life that they may rise to the responsibilities entrusted to them with grace and courage. And may all of us as Catholics help each other be faithful and joyful witnesses to the healing love of Jesus.
—
-------‘In Memoriam’ Tribute: Recognizes Deaths of Prelates of Various Continents by ZENIT Staff
The following prelates died in recent weeks:
***
– Bishop Kenneth Anthony Angell, emeritus of Burlington, Vermont, United States of America, on 4 October at the age of 86
– Bishop David Every Konstant, emeritus of Leeds, England, on 9 October at the age of 86
– Bishop Cirilo Reyes Almario, emeritus of Malolos, Philippines, on 14 October at the age of 86
– Bishop John Aloysius Mone, emeritus of Paisley, Scotland, on 14 October at the age of 87
– Bishop Rufin Anthony of Islamabad-Rawalpindi, Pakistan, on 17 October at the age of 76
– Bishop José Oscar Barahona Castillo, emeritus of San Salvador, El Salvador, on 22 October at the age of 77
– Bishop Geraldo D. Joseph Scarpone Caporale, O.F.M., emeritus of Comayagua, Honduras, on 29 October at the age of 88
– Bishop Rafael Francisco Martínez Sáinz, auxiliary emeritus of Guadalajara, Mexico, on 6 November at the age of 88
– Bishop Redovino Rizzardo, C.S., emeritus of Dourados, Brazil, on 6 November at the age of 77.
-------Cardinal Turkson’s Address to UNESCO in Paris by ZENIT Staff
Here is the Vatican-provided address given by Cardinal Peter Turkson, president of the Pontifical Council for Justice and Peace, to UNESCO, the United Nation’s cultural office, in Paris today. They were holding an event to discuss Pope Francis’ encyclical on the environment Laudato si’.
***
Colloquium: “LAUDATO SI’, THE CARE FOR OUR COMMON HOME”
The Earth, our Common Home: Challenges and Hope!
“The Key Concept of Integral Ecology and
its Evolution in the Church’s Social Teaching”
Cardinal Peter K.A. Turkson
President
UNESCO – Paris, 9 November 2016Introduction:
It is truly a pleasure and a privilege to be at UNESCO’s headquarters to reflect on the Encyclical, Laudato sì, the care for our common home. At your invitation this afternoon, I wish to present the theme of integral ecology, so central to the encyclical, and its evolution in the social teaching of the Church, as a concept which helps us appreciate how the encyclical treats the challenges and hope facing the earth, our common home.
Pope Francis’s Encyclical letter “Laudato si:’ on Care for Our Common Home” was released in June 2015 and no longer requires an introduction or comprehensive presentation. It has been received and analysed in many sectors and disciplines: academia, international organizations[1] and NGOs, scientific and popular organizations, religious institutions of different faiths, media and think tanks, Governments and parliaments, and the business sector at the national and multinational levels.
One leitmotif of the Encyclical is that “everything is interconnected”[2]. This point has made a strong impression on all who read the full document. More than one year after its publication, after the first wave of enthusiasm and analysis, it is very meaningful and important to reflect on this interconnectedness here at UNESCO’s headquarters! The structure of UNESCO, its diverse branches and programs and the variety of its activities clearly reflect this interconnectedness – maybe more than any other single international organization. UNESCO also provides an appropriate base for reflections about technology and our relationships with others and with nature – these concerns are expressed in Chapter 3; and about two of the three pillars – namely culture and education – deemed necessary in Chapter 6 in order to sustain “the long path of renewal”[3] sketched for us by the Holy Father.
Indeed, as Madame Bokova explained in an inspiring article on Laudato si’, “L’UNESCO fut créée (…) dans l’idée que la paix ne peut être durable qu’à la condition de s’ancrer dans l’esprit des hommes et des femmes, par l’éducation, les sciences et la culture. Mais pas n’importe quelle éducation, et pas n’importe quelle culture – car celles-ci, pour inspirer la paix, doivent s’appuyer à leur tour sur la promotion de l’éthique, du respect et de la tolérance, en vue de construire la solidarité intellectuelle et morale des peuples”[4].
We need not take time here to repeat the alarming situation of our common home: “the cry of the earth and the cry of the poor” (§49), the dominance of misleading paradigms (cf. §53, 106-109, 203), such as the globalization of a technocratic paradigm, and the effects of a misguided anthropocentrism (cf. §115-123). These elements are what make Pope Francis’ see an urgent challenge to protect our common home (§13).They should be taken as givens, they should already be clear in our minds.
Instead, let us look together at the evolution of the one concept that is most characteristic of this encyclical, and which helps us appreciate the challenges and hopes Laudato si’ addresses.
I shall offer my remarks in three parts:
Looking back, I would like briefly to review Catholic social teaching and how it addresses the environment in its fullest sense. For as we know, authentic teaching has a very long pedigree. I shall draw this material from the pontificates of Pope Leo XIII, Blessed Paul VI, St. John Paul II and Pope emeritus Benedict XVI. All of these Popes have contributed significantly to a deepened understanding of the human person in his/her world: the relationship between natural and human ecology.
Secondly, I shall introduce some of the contributions that Pope Francis has made to the legacy of the Church’s teaching on natural and human ecology.
Then, turning to Laudato si’, we can appreciate his teachings on integral ecology with all their contemporary relevance, urgency and signs of hope.
Ecology in the Social Teaching of the Church
Our account of Catholic social teaching begins with the encyclical Rerum novarum of Pope Leo XIII, issued in 1891. While that Encyclical focussed on the conditions and rights of workers, it also contained some seeds of current ideas about our natural environment and the attendant challenges. For example, it stated that those who receive God’s bounty in the form of natural resources or property should exercise their responsibility “as the steward of God’s providence, for the benefit of others”.[5]
Blessed Paul VIA milestone was the Encyclical Populorum progressio of Pope Paul VI. Issued in 1967, it treated many facets of the development of peoples. Two of its key ideas are that development is the new name for peace, and that we need some effective world authority to cope with the scale of challenge in the environmental and financial realms.[6] And it includes this very positive remark: “By dint of intelligent thought and hard work, man gradually uncovers the hidden laws of nature and learns to make better use of natural resources. As he takes control over his way of life, he is stimulated to undertake new investigations and fresh discoveries, to take prudent risks and launch new ventures, to act responsibly and give of himself unselfishly.”[7]
In his Apostolic Letter Octogesima adveniens (May 1971), Pope Paul VI further addressed the inseparable relationship and interdependence between human life and the natural environment, saying: “Man is suddenly becoming aware that by an ill-considered exploitation of nature he risks destroying it and becoming in his turn the victim of this degradation. Not only is the material environment becoming a permanent menace—pollution and refuse, new illness and absolute destructive capacity—but the human framework is no longer under man’s control, thus creating an environment for tomorrow which may well be intolerable” (§21). Paul VI also expressed worries about how the concern to control nature through science could put the human dimension under a parallel, but inappropriate control (§38); about the “new positivism” of “universalized technology” (§29); and about notions of “progress” (§41) that embrace rampant industrialization that could turn persons into “slave(s) of the objects” that they make (§9). The combination of themes in this Apostolic Letter makes it a true precursor of the focus on integral thinking of his successors.
In November of the same year and just before the Stockholm Conference (1972) launched the UN Program on the Environment (UNEP), Paul VI convoked a Synod on Justice in the World, which first gave prominence to the link between justice and ecology. Its line of thought suggested a close link between concern for the poor and a concern for the earth, essentially the cry of the poor and the cry of the earth, and adverted to the culture of waste of the rich.[8]
Saint John Paul II
In his first encyclical, Redemptor hominis, on the human person, John Paul II warned about the threat of pollution to nature.[9] Later, in his social encyclical Sollicitudo rei socialis (1987), on the 20th anniversary of Populorum progressio, he focussed on the nature of authentic human development and its moral character. In this regard, he centred on the need for individuals and communities to have full respect for the nature of the human person, whose origin and goal are found in God. He called attention to the need to respect the constituents of the natural world, which the ancient Greeks referred to as the “cosmos” (an ordered system with beauty).
The first consideration is about connectedness. “One cannot use with impunity the different categories of beings, whether living or inanimate – animals, plants, the natural elements – simply as one wishes, according to one’s own economic needs. On the contrary, one must take into account the nature of each being and of its mutual connection in an ordered system, which is precisely the cosmos.”[10]
The second consideration is that natural resources are limited, and not all are renewable. If we treat them as inexhaustible and use them with absolutedominion, then we seriously endanger their availability in our own time and, above all, for future generations.
Thirdly, certain models of development in industrialized areas cause pollutionof the environment, with serious consequences for people’s health.[11]
These considerations form a clear moral message: the demands of morality with respect to nature are a sine qua non for the wellbeing of humanity. According to John Paul II, our fundamental conception and application of morality extends to natural ecology—the use of the elements of nature, the renewability of resources, and the consequences of haphazard industrialization.
In 1991, on the hundredth anniversary of Rerum novarum, John Paul II promulgated his social encyclical Centesimus annus. With regard to the nature of private property and the universal destination of material goods, he drew attention to what he termed the ecological question and its connection with the problem of consumerism. Here he referred to a widespread anthropocentric error: this being our failure to recognize that our capacity to transform, and in a certain sense re-create, the world through human work is always based on God’s prior and original gift of all that exists. Man might imagine that he can make arbitrary use of the earth and subject it without restraint to his will. Rather than carry out his role as a co-operator with God in the work of creation, man sets himself up in place of God. The final outcome is a rebellion on the part of nature which is more tyrannized than properly governed by humans.[12]
To correct these faulty ideas, John Paul II pointed out that all of us human beings, as individuals and in our community, must respect the created world and be conscious of our duties and obligations toward future generations. Certainly, the things that God has created are for our use; however, they must be used in a responsible way, for man is not the master but the steward of creation.
Going beyond the natural environment, the Holy Father also drew attention to the destruction of the human environment. Here he introduced the concept of human ecology. Yes, damage to the natural environment is serious, but destruction of the human environment is more serious. The important “Green” movement is rightly concerned for the balance of nature and worried about the natural habitats of various animal species threatened with extinction. But meanwhile, too little effort is made to safeguard the moral conditions for an authentic human ecology. Not only has God given the earth to humanity, who must use it with respect for the original good purpose for which it was given, but the human being (life) too is God’s gift to us—indeed, it is the greatest gift. For this reason we must respect the natural and moral structure with which we have been endowed. The encyclical applies this thought to the serious problems of modern urbanization; it calls for proper urban planning which is concerned with how people are to live, and for attention to a social ecology of work.[13]
Based on this expanded social thought on the ecological question, the Compendium of the Social Doctrine of the Church states that “the relationship of man with the world is a constitutive part of his human identity”,[14] and that the cry of the earth and that of the poor are related.[15] In his World Day of Peace Message (1990), John Paul II wrote: “The proper ecological balance will not be found without directly addressing the structural forms of poverty that exist throughout the world.” [16] This message inspired the Canadian Conference of Catholic Bishops to declare that “ecological harmony cannot exist in a world of unjust social structures; nor can the extreme social inequalities of our current world order result in ecological sustainability.”[17]
To sum up the contribution of John Paul II on our topic of (environmental) ecology: In Catholic social teaching, respect for the natural environment and the human environment are inseparably and closely linked. On the one hand, man must respect the natural environment by not abusing it. On the other hand, the human environment receives the even greater respect it deserves when we respect the natural and moral structure with which we have been endowed. The more we respect our natural and moral structure, the more we respect others and also the created world. The natural environment and the human environment have a close relationship, and for the natural environmentto be respected demands that the human environment be respected above all.
Pope Benedict XVI
In the new millennium, Pope Benedict XVI, in his Message for the World Day of Peace (2007), described four variants of ecology: the ecology of nature, and alongside it, a human ecology which, in turn, demands a social ecology, and, finally, the ecology of peace. For peace to be effected in the world, we must be conscious of the relationship between natural ecology and human ecology. The ecology of peace is comprised of peace with creation and peace among men, which presupposes peace with God.[18]
The example of energy supplies illustrates the close connection between natural ecology and the human ecology and the consequences for peace. Increased industrial production in recent years has led to increased energy needs. The subsequent unprecedented race for available resources has caused, on an overall basis, a rise in energy prices. Benedict XVI expressed serious concern for those affected, namely, for those suffering in the less developed countries who were excluded, as well as the injustices and conflicts that may be provoked by the race for energy resources. He affirmed the urgent need in international relations for a commitment to human ecology that can favour the growth of an ecology of peace; and this, he said, can occur only when the human family is guided by a correct understanding of the human person, that is, an understanding that is not prejudiced by ideology or apathy. [19]
The following year, during his Apostolic Visit to Australia, Benedict XVI drew attention to the beauty of the natural environment created by God. But this natural environment, he went on to observe, now bears scars as well, including erosion, deforestation and the effects of devastating drought. At the same time, the world’s mineral and ocean resources are being squandered and water levels are rising.[20] He also drew attention to the human environment, the highpoint of God’s creation, and the genius of human achievement such as advances in medical sciences, the wise application of technology, and creativity reflected in the arts. But the human or social environment also has its scars, such as alcohol and drug abuse, the exaltation of violence, sexual degradation and depravity, and the false notion that there are no absolute truths to guide our lives. He affirmed the true nature of human life that entails a search for the truth, the good and the beautiful. To this end, according to Benedict XVI, we make our choices and exercise our freedom, knowing that there we find happiness and joy.[21]
In his landmark social encyclical, Caritas in veritate, Benedict XVI dedicates the entire fourth chapter to the issue of the environment and human existence: “The Development of Peoples, Rights and Duties, The Environment.” Fundamentally, “the way humanity treats the environment influences the way it treats itself, and vice versa.”[22] The relationship between human life, and the natural environment which supports it, is inseparable. It is “that covenant between human beings and the environment, which should mirror the creative love of God, from whom we come and towards whom we are journeying“.[23] Furthermore, the Book of Nature is one and indivisible, and it includes not only the environment but also individuals, the familiy and social ethics. Accordingly, our duties towards the environment flow from our duties towards the person.[24] But the “decisive issue”, in the relationship between man and his world, in natural and human ecology, “is the moral tenor of society”.[25]
What Pope Benedict affirmed here is a mutual relationship between natural ecology and human ecology: that we must respect the created world and that we must respect the way in which the human person has been created, for only in this way will we be able to fulfil our freedom. Such an affirmation, moreover, is not a religious claim but the statement of a natural fact.[26]
So the Holy Father called for an integral understanding of the world and the human person: one that respects both the created world and the highpoint of creation that is the human person.
Pope Francis on Integral Ecology
Elected three years ago, Pope Francis has rooted his own teaching deeply in the teachings of his predecessors on the relationship between natural and human ecology. He has promoted care for creation, integral human development, and concern for the poor and the aged in his homilies,[27]addresses and messages[28] at various audiences and events, and in his Evangelii Gaudium.[29] All this culminated in Laudato si’ released in mid-June 2015. The second half of 2015 was decisive for our topic: in July, the Third International Conference on Financing for Development in Addis Ababa; in September, the U.N. General Assembly on the Sustainable Development Goals running until 2030; and in December, the COP21, the Climate Change Conference in Paris.
Pope Francis himself offers us the core message of Laudato si’ in a short video. Let us watch it now.[30]
The key take-aways from the Laudato si’ video are clear:
Our nature is created by God and surrounded by the gifts of creation.
Our failures are that we over-consume and that we do not share the gifts of creation. We have tilled too much and kept too little – with dire consequences for the poor and the planet.
And so it is urgent that we change our sense of progress, our management of the economy, and our style of life. This coherent and sustainable approach to life is what we call integral ecology.
The foundations of Laudato si’ are found in the biblical narrative. Genesis teaches us that “human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself” (§66). Regarding the relationship with the earth, Pope Francis turns to His Eminence Bartholomew I for his prophetic teaching: “For human beings … to destroy the biological diversity … by causing changes in its climate,” by contaminating “the earth’s waters, its land, its air, and its life – these are sins” (§8), as are ruptures in our relationship with God and with our neighbour. And when one of these relationships is broken, the others are broken too, and our insertion in the universe is no longer integral—it is fractured, fragmented and partial.
On this biblical basis, the path of Laudato si’ unfolds in great and inter-related detail. The following six points help to convey its essential message:
All human beings are affected, and everything in nature too, by the crises of climate change, misuse of natural resources, waste and pollution, and attendant poverty and dislocation.
Everything is interconnected; we cannot understand the social or natural world or any parts of them in isolation.
Everyone must act responsibly to save our world—from individuals who recycle and use energy sparingly, to enterprises reducing their ecological footprints, to world leaders setting ambitious targets to reduce the use of carbon (as they did at COP21 in Paris), and then effectively implementing and enforcing these deep reforms.
We must be truthful; let no one hide or distort facts in order to gain selfish advantage.
We must engage in constructive dialogue; genuine, trusting and trustworthy engagement of all parties is required to succeed where all is at risk.
We must transcend ourselves in prayer, simplicity and solidarity.
By bringing these perspectives together with their impact on concrete human experience, Laudato si’ wishes to persuade the world that the moral dimension must be omnipresent. As all the Popes since Paul VI have insisted in various ways, there are no morally neutral decisions about the economy, production, commerce and trade. Such decisions affect both the natural world which is our common home, and all of us inhabitants of that common home.
In Laudato si’, Pope Francis lays out five aspects of the great effort needed in order to reduce our footprint and reverse the deterioration of the natural and social environment, and so to reshape and assure the future of our planet:
to identify the industrial age’s short-sighted confidence in technology and finance. This technocratic paradigm is the conviction that all reality – including human life – consists of objects which people can endlessly manipulate for the sake of profit and without the slightest ethical consideration. This alliance between technology used as a means of power, and an economy obsessed with the short-term maximization of profits, is spread everywhere by globalization and tends to prevail over the political dimension.
to propose a social teaching of the Church that creates awareness about the immensity and urgency of the challenge of the present situation of the world and its poor: the two fragilities which lie at the heart of Pope Francis’ integral ecology.
to stimulate major shifts in our thinking and commitments—indeed, a self-transformation or conversion of every individual and of groups and institutions at every level, from local communities to global humanity.
to make an urgent appeal for ecological conversion, for an education in ecological citizenship and for ethical and spiritual development. And
with his profound faith and trust in humanity’s ability to work together to build a common home, to encourage humanity to respond to the urgent appeal of Laudato si’.
Thus, the Encyclical proposes “an approach to ecology which respects our unique place as human beings in this world and our relationship to our surroundings” (§15). The paradigm of integral ecology is an inclusive, dynamic proposal which articulates the fundamental relationships of each person with God, with other human beings, and with creation:
When we speak of the “environment”, what we really mean is a relationship existing between nature and the society which lives in it. Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it… It is essential to seek comprehensive solutions that consider the interactions within natural systems themselves and with social systems (§139).
Integration is the opposite of fragmentation and isolation: “nature cannot be regarded as something separate from ourselves or as a mere setting in which we live” (§139). Rather than think of our relationship with the natural environment as separate from other spheres of human interest and activity, let us see nature as an integral part of a greater whole which includes the social, political and spiritual, material goods, the economic sphere and so on.
In this Pope Francis resonates loudly the sentiments of his namesake, St. Francis of Assisi, “who shows just how inseparable is the bond between concern for nature, justice for the poor, commitment to society, and interior peace”. He is “the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically” (§10). Then recalling Francis of Assisi’ view about the kinship of the human family with nature, Pope Francis asserts that our integration with the universe is inbuilt: “We ourselves are dust of the earth (cf. Gen 2:7); our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters…We are part of nature, included in it and thus in constant interaction with it” (§2, 139). From conception to the moment of death, the life of every person is integrated with and sustained by the awesome panoply of natural processes. Humanity must reciprocate – we must nourish and sustain the earth that nourishes and sustains us.
Francis of Assisi points to the integration of the human and the natural, and so does the word care in the encyclical’s title. The terminology of stewardshipappears only twice, but care comes up dozens of times. This bespeaks an intimate relationship that goes beyond jobs and accountability. Stewards can work within the boundaries of their responsibilities, and not deal with what falls outside those boundaries. This is to operate within a silo. But if I care, I look to the objects of my care – my children, my community, my world – and I see no absolute boundaries to my engagement. I might even die for them!
“Everything is closely interrelated,” says Pope Francis, “and today’s problems call for a vision capable of taking into account every aspect of the global crisis” (§137). Therefore, “we urgently need a humanism capable of bringing together the different fields of knowledge, including economics” and science (climate science etc.) “in the service of a more integral and integrating vision.” (§141)[31] When we embrace integral ecology, we avoid silo thinking in favour of interconnection and holism. Only interconnection will let us “find adequate ways of solving the more complex problems of today’s world, particularly those regarding the environment and the poor; these problems cannot be dealt with from a single perspective or from a single set of interests” (§110). No branch of science, no form of wisdom — including culture, religion and spirituality — should be neglected (cf §63). “Today, the analysis of environmental problems cannot be separated from the analysis of human, family, work-related and urban contexts, and of how individuals relate to themselves.” (§141).
Building on this core idea, Pope Francis explores integral ecology in several areas of application. It comprehends “our unique place as human beings in this world and our relationship to our surroundings”, in the varied aspects of our life, in economy and politics, in various cultures, in particular those which are most threatened, and in every moment of our daily lives.
In the contemporary world, where “injustices abound and growing numbers of people are deprived of basic human rights and considered expendable”, working for the common good means to make choices in solidarity based on “a preferential option for the poorest” (§158).
The common good also regards future generations: “we can no longer speak of sustainable development apart from intergenerational solidarity” (§159). Here, in the context of integral ecology, Pope Francis invokes care for our children to formulate his pivotal question about the environment: “What kind of world do we want to leave to those who come after us, to children who are now growing up?”(§160).
Conclusions
In conclusion, let me observe: As we confront the threat of an environmental catastrophe on a global scale, I am confident that a shaft of light has already begun to break through the many heavy clouds about ecology, and to bring us what Pope Francis describes as the warmth of hope! Most importantly,
as we gathered in Addis Ababa to consider how together we can pool resources to promote sustainable development,
as we gathered in New York, at the Plenary Assembly of the UN, to adopt a global agenda (SDG’s), centred on people and on the planet,[32]
as we gathered in Paris (July 2015) at a conference to awaken “consciences for climate“, and went on to agree (in an accord) at the COP21 (December 2015) to contain temperature rise within 1.5° to 2°, and then went on to show our commitment, appending our signatures at the UN early this year,
as we gather again in Marrakesh (November 7-18) for the implementation of COP21,
we become together revolutionaries of tenderness and sympathy, overcoming the world’s pervasive indifference and inequities with carefor the earth, our common home, and its poor. Thus, if hope generates energy which stimulates the intellect and gives the will all its dynamism,[33] then the Encyclical Letter: Laudato sì, on the care for our common home is itself the hope that initiates a millennium of respect for life, of our care for God’s creation, of our care for the poor in solidarity and justice, and, particularly, of peace.
We received the earth as a garden from the hands of the Creator, let us not pass it on to those who come after us as wilderness, a desert!
Thank you all for your kind attention!
[1] Last year, I presented Laudato si’ in New York in the ECOSOC chamber and at UNICEF, in Paris at OECD, in Rome at FAO. Last December during the UN climate conference COP21, several Ministers quoted the Encyclical. In September 2016, a Seminar on Laudato si’organized in the Vatican was attended by the heads of IPCC and CBD.
[2] Cf. Laudato si’, §70, 120, 138, 240.
[3] Laudato si’, §202.
[4]L’encyclique Laudato si’ sur le rôle de l’UNESCO sur les questions environnementales, article of Irina Bokova published in Culture e Fede, December 2015.
[5] Encyclical Rerum novarum, Leo III (15 May 1891), §22.
[6] Encyclical Populorum progressio, Paul VI (26 March 1967), §76-78.
[7] Populorum progressio, §25.
[8] Justice in the World, §70 (http://www.shc.edu/theolibrary/resources/synodjw.htm)
[9] Redemptor hominis, §11.
[10] Sollicitudo rei socialis, §34.
[11] Sollicitudo rei socialis, §34.
[12] Encyclical Centesimus annus, John Paul II (1 May 1991), §37.
[13] Centesimus annus, §38.
[14] Compendium of the Social Doctrine of the Church, Vatican Press, 2005 (reprint 2010), #452
[15] Idem, cf. #481-484.
[16] John Paul II, “Peace with God the Creator, Peace with all of Creation”,World Day of Peace Message, 1990, 11.
[17] Canadian Conference of Catholic Bishops: “You love all that exists…. all things are Yours, God lover of life”, 17. Cf. too, Marjorie Keenan, RSHM: From Stockholm to Johannesburg: An Historical Overview of the Concern of the holy See for the Environment 1972.2002, Pontifical Council for Justice and Peace, Vatican City 2002. United States Conference of Catholic Bishops: And God saw that it was good: Catholic Theology and the Environment, 1996 (with pastoral letters of US Bishops and other Conferences); John McCarthy SJ., “Catholic Social Teaching and Ecology, Fact Sheet” on: http://www.ecojesuit.com/wp-content/uploads/2011/06/CST_ENG.pdf. Note the list of studies and pronouncements of other Bishops’ Conferences and local Churches.
[18] Benedict XVI Message for the celebration of the World Day of Peace (1 January 2007), 8.
[19] Message (1 January 2007), 9-11.
[20] For example, strip mining, which reduces agricultural lands or forests to hillocks of rock-waste and gaping craters, contaminates rivers and springs with mercury, zinc and cyanide.
[21] Benedict XVI Address, Barangaroo, Sydney Harbour (17 July 2008).
[22] Caritas in veritate, (2009) §51.
[23] Caritas in veritate, §50; cf. Message, World Day of Peace 2008, §7.
[24] Caritas in veritate, §51. Cf. too, World Day of Peace Message (2010).
[25] Idem.
[26] Cf. Francis George O.M.I., “Legislation creating ‘same-sex’ marriage: What’s at stake?” Chicago: Catholic New World, 6-19 January 2013.
[27] The homily of the inaugural mass of his Petrine Ministry, Piazza San Pietro, 19 March, 2013; . Saint Peter’s Square
XXVIII World Youth Day: Palm Sunday, 24 March 2013, §2; “Evangelium vitae” Day, 16 June, 2013 etc.
[28] Eg. UN World Environment Day, 5 June, 2013; Pope Francis’ meeting with indigenous people during visit to Brazil: http://www.thestar.com/news/world/2013/07/27/in_brazil_pope_francis_speaks_out_on_the_amazon_environment_and_indigenous_people.htm
[29] Evangelii gaudium, §56, 215-216
[30] “Pope Francis Asks Us to Pray for Creation on September 1st” https://youtu.be/19v0A19DDXs « Le Pape François nous demande de prier pour la Création en date du 1er Septembre » https://youtu.be/BOruDA2xqqA
[31] Cf. How Pope Benedict XVI encourages dialogue between faithandreason. The anniversary of the Assisi Day of Prayer in 2013 was celebrated as a pilgrimage: “Faith and reason in pilgrimage for truth”.
It was about protecting the human rights of people and the ecosystem of the planet. The SDGs were presented as “the road to dignity” by the UN Secretary General. As he said: “[We] have an historic opportunity and duty to act, boldly, vigorously and expeditiously, to turn reality into a life of dignity for all, leaving no one behind. The SDGs are a reaffirmation of the UN’s faith in the dignity and worth of the human person, and taking the world forward to a sustainable future. It is, then, about making a life of dignity a reality for all: a compelling and a principled narrative, based on human rights and dignity. (Cf. Ban Ki-Moon, Synthesis Report, The Road to Dignity by 2030: Ending Poverty, Transforming all Lives and Protecting the Planet, UN general Assembly, New York, 4 December 2014).
[33] Pope Benedict XVI, Address, Presidential Palace, Cotonou 19/11/2011 (Meeting with Government Members, Representatives of State Institutions, Diplomatic Corps and Major Religions)
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GENERAL AUDIENCE: On Visiting the Sick, Imprisoned by ZENIT Staff
Here is a ZENIT working translation of Pope Francis’ prepared address during this morning’s General Audience in St. Peter’s Square.
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Dear Brothers and Sisters, good morning!
Jesus’ life, especially in the three years of His public ministry, was an incessant encounter with individuals. Among these, the sick had a special place. How many pages of the Gospel talk about these encounters! The paralytic, the blind, the leper, the possessed, the epileptic, and innumerable sick of all sorts … Jesus made Himself close to each one of them, and He healed them with His presence and the power of His healing strength. Therefore, among the works of mercy, to visit and assist the sick cannot be lacking.
Together with this, we can insert also that of being close to individuals that are in prison. In fact, the sick and the imprisoned live a condition that limits their freedom. It is in fact when the latter is lacking that we realize how precious it is! Jesus has given us the possibility to be free despite the limitations of sickness and of restrictions. He offers us the freedom that comes from our encounter with Him and from the new sense that this encounter leads to our personal condition.
With these works of mercy, the Lord invites us to a gesture of great humanity: sharing. We remember this word: sharing. One who is sick often feels alone. We cannot hide <the fact> that, especially in our days, precisely in sickness, one has a more profound experience of the solitude that runs through a great part of life. A visit can make the sick person feel less alone and a little company is an optimum medicine! A smile, a caress, a handshake are simple gestures, but so important for one who feels abandoned to himself. How many persons dedicate themselves to visiting the sick in hospitals and in their homes! It is a priceless work of volunteers. When it is done in the Lord’s name, then it also becomes an eloquent and effective expression of mercy. Let us not leave the sick alone! Let us not impede them from finding relief, and us from being enriched by our closeness to those who suffer. Hospitals are real “cathedrals of pain,” where, however, the strength of charity, which sustains and feels compassion, is rendered evident.
In the same line, I think of all those locked in prisons. Jesus did not forget them either. By putting a visit to the imprisoned among the works of mercy, He wished to invite us, first of all, not to be judges of anyone. Of course, if one is in prison it is because he has erred, has not respected the law and civil coexistence. Therefore, he is being punished accordingly, by being in prison. But, whatever an imprisoned person might have done, he remains, nevertheless, always loved by God. Who can enter the depth of his conscience to understand what he feels? Who can understand the pain and the remorse? It is very easy to wash one’s hands affirming that he erred. Instead, a Christian is called to take charge of him, so that the one who erred understands the evil he did and returns to himself. The lack of freedom is without a doubt one of the greatest privations for the human being. If to this is added the degradation given the conditions often deprived of humanity, in which these individuals find themselves living, then it is truly the case in which a Christian feels stirred to do his utmost to restore to them their dignity.
To visit persons in prison is a work of mercy that, especially today, assumes a particular value because of the different forms of [justicialism] to which we are subjected. Therefore, no one must point the finger at another. Instead, we must all render ourselves instruments of mercy, with attitudes of sharing and of respect. I wonder what led them to commit a crime and how were they able to yield to the different forms of evil. Yet, together with these thoughts I feel they are all in need of closeness and tenderness, so that God’s mercy will work wonders. How many tears I have seen fall down the cheeks of prisoners, who perhaps had never cried in their life; and this only because they felt received and loved.
And let us not forget that Jesus and the Apostles also experienced imprisonment. In the accounts of the Passion we learn about the sufferings the Lord was subjected to: seized, dragged as an evildoer, derided, scourged, crowned with thorns … He, the only Innocent One! And Saint Peter and Saint Paul were also in prison (cf. Acts 12:5; Philippians 1:12-17). Last Sunday, which was the Jubilee of the Imprisoned – in the afternoon, a group of prisoners of Padua came to see me. I asked them what they would do the day after, before returning to Padua. They said to me: “We will go to the Mamertine Prison to share Saint Paul’s experience.” It was lovely to hear this; it did me good. These prisoners wanted to meet Paul, the prisoner. It was a lovely thing, and it did me good. And there also, in the prison, they prayed and evangelized. Moving is the page in the Acts of the Apostles that recounts Paul’s imprisonment: he felt alone and wanted one of his friends to visit him (cf. 2 Timothy 4:9-15). He felt alone because the great majority left him alone … the great Paul.
These works of mercy, as you see, are ancient and yet always timely. Jesus left what He was doing to go to visit Peter’s mother-in-law; an ancient work of mercy. Jesus did it. Let us not fall into indifference, but let us become instruments of God’s mercy and this will do us more good than the others because mercy passes through a gesture, a word, a visit and this mercy is an act to restore joy and dignity to one who has lost it.[Original text: Italian] [Working Translation by ZENIT]
In Italian
Dear Italian-speaking pilgrims: welcome! I greet the Fathers of the Congregation of the Sacred Stigmata, who are celebrating the bicentenary of their foundation, and the Sisters of Saint Catherine of Siena. I greet the Caritas Group from Livorno; the youngsters affected by the Rett Syndrome; the students, in particular those of the Severi-Guerrisi Institute, accompanied by the Bishop of Oppido Mamertina-Palmi, Monsignor Francesco Milito, and the military men of the “Reoas” Third Regiment of Viterbo. May the crossing of the Holy Door remind each one that only through Christ is it possible to enter in the love and mercy of the Father, who receives and forgives all.
A particular greeting goes to young people, the sick and newlyweds. Today we celebrate the Dedication of the Lateran Basilica, the Cathedral of Rome. Pray for the Successor of the Apostle Peter, dear young people, so that he always confirms brothers in the faith; feel the Pope’s closeness in prayer, dear sick, to face the trial of sickness; teach the faith to your children with simplicity, dear newlyweds, nourishing it with love for the Church and for Her pastors.[Original text: Italian] [Working Translation by ZENIT]
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Cardinal Parolin’s Comments on US Elections by ZENIT Staff
Below is a ZENIT working translation of the words Cardinal Pietro Parolin, Vatican Secretary of State, said regarding the election results in the United States yesterday, in which Republican Donald Trump was elected president. The Cardinal’s words were recorded by Vatican Radio:
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“I think, first of all, we must note with respect the will expressed by the American people in this exercise of democracy that they tell me was also characterized by a large [voting] turnout. And then we give our best wishes to the new president, so that his government can be really fruitful. And also we assure him of our prayers, so that the Lord may enlighten him and support him in the service of his country, and of course, also in serving the well-being and peace of the world. I think that today there is a need for everyone to work to change the world’s situation, that is one of severe laceration, and of serious conflict. ”[Original Text: Italian] [Translation by Deborah Castellano Lubov]
-------Statement From Leader of US Bishops on Election by ZENIT Staff
Archbishop Joseph E. Kurtz of Louisville, Kentucky, president of the U.S. Conference of Catholic Bishops, has issued the following statement regarding the election of Donald Trump as President.
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Archbishop Joseph E. Kurtz of Louisville
President, United States Conference of Catholic Bishops
WASHINGTON, November 9, 2016 – The American people have made their decision on the next President of the United States, members of Congress as well as state and local officials. I congratulate Mr. Trump and everyone elected yesterday. Now is the moment to move toward the responsibility of governing for the common good of all citizens. Let us not see each other in the divisive light of Democrat or Republican or any other political party, but rather, let us see the face of Christ in our neighbors, especially the suffering or those with whom we may disagree.
We, as citizens and our elected representatives, would do well to remember the words of Pope Francis when he addressed the United States Congress last year, “all political activity must serve and promote the good of the human person and be based on respect for his or her dignity.” Yesterday, millions of Americans who are struggling to find economic opportunity for their families voted to be heard. Our response should be simple: we hear you. The responsibility to help strengthen families belongs to each of us.
The Bishops Conference looks forward to working with President-elect Trump to protect human life from its most vulnerable beginning to its natural end. We will advocate for policies that offer opportunity to all people, of all faiths, in all walks of life. We are firm in our resolve that our brothers and sisters who are migrants and refugees can be humanely welcomed without sacrificing our security. We will call attention to the violent persecution threatening our fellow Christians and people of other faiths around the world, especially in the Middle East. And we will look for the new administration’s commitment to domestic religious liberty, ensuring people of faith remain free to proclaim and shape our lives around the truth about man and woman, and the unique bond of marriage that they can form.
Every election brings a new beginning. Some may wonder whether the country can reconcile, work together and fulfill the promise of a more perfect union. Through the hope Christ offers, I believe God will give us the strength to heal and unite.
Let us pray for leaders in public life that they may rise to the responsibilities entrusted to them with grace and courage. And may all of us as Catholics help each other be faithful and joyful witnesses to the healing love of Jesus.
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-------‘In Memoriam’ Tribute: Recognizes Deaths of Prelates of Various Continents by ZENIT Staff
The following prelates died in recent weeks:
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– Bishop Kenneth Anthony Angell, emeritus of Burlington, Vermont, United States of America, on 4 October at the age of 86
– Bishop David Every Konstant, emeritus of Leeds, England, on 9 October at the age of 86
– Bishop Cirilo Reyes Almario, emeritus of Malolos, Philippines, on 14 October at the age of 86
– Bishop John Aloysius Mone, emeritus of Paisley, Scotland, on 14 October at the age of 87
– Bishop Rufin Anthony of Islamabad-Rawalpindi, Pakistan, on 17 October at the age of 76
– Bishop José Oscar Barahona Castillo, emeritus of San Salvador, El Salvador, on 22 October at the age of 77
– Bishop Geraldo D. Joseph Scarpone Caporale, O.F.M., emeritus of Comayagua, Honduras, on 29 October at the age of 88
– Bishop Rafael Francisco Martínez Sáinz, auxiliary emeritus of Guadalajara, Mexico, on 6 November at the age of 88
– Bishop Redovino Rizzardo, C.S., emeritus of Dourados, Brazil, on 6 November at the age of 77.
-------Cardinal Turkson’s Address to UNESCO in Paris by ZENIT Staff
Here is the Vatican-provided address given by Cardinal Peter Turkson, president of the Pontifical Council for Justice and Peace, to UNESCO, the United Nation’s cultural office, in Paris today. They were holding an event to discuss Pope Francis’ encyclical on the environment Laudato si’.
***
Colloquium: “LAUDATO SI’, THE CARE FOR OUR COMMON HOME”
The Earth, our Common Home: Challenges and Hope!
“The Key Concept of Integral Ecology and
its Evolution in the Church’s Social Teaching”
Cardinal Peter K.A. Turkson
President
UNESCO – Paris, 9 November 2016Introduction:
It is truly a pleasure and a privilege to be at UNESCO’s headquarters to reflect on the Encyclical, Laudato sì, the care for our common home. At your invitation this afternoon, I wish to present the theme of integral ecology, so central to the encyclical, and its evolution in the social teaching of the Church, as a concept which helps us appreciate how the encyclical treats the challenges and hope facing the earth, our common home.
Pope Francis’s Encyclical letter “Laudato si:’ on Care for Our Common Home” was released in June 2015 and no longer requires an introduction or comprehensive presentation. It has been received and analysed in many sectors and disciplines: academia, international organizations[1] and NGOs, scientific and popular organizations, religious institutions of different faiths, media and think tanks, Governments and parliaments, and the business sector at the national and multinational levels.
One leitmotif of the Encyclical is that “everything is interconnected”[2]. This point has made a strong impression on all who read the full document. More than one year after its publication, after the first wave of enthusiasm and analysis, it is very meaningful and important to reflect on this interconnectedness here at UNESCO’s headquarters! The structure of UNESCO, its diverse branches and programs and the variety of its activities clearly reflect this interconnectedness – maybe more than any other single international organization. UNESCO also provides an appropriate base for reflections about technology and our relationships with others and with nature – these concerns are expressed in Chapter 3; and about two of the three pillars – namely culture and education – deemed necessary in Chapter 6 in order to sustain “the long path of renewal”[3] sketched for us by the Holy Father.
Indeed, as Madame Bokova explained in an inspiring article on Laudato si’, “L’UNESCO fut créée (…) dans l’idée que la paix ne peut être durable qu’à la condition de s’ancrer dans l’esprit des hommes et des femmes, par l’éducation, les sciences et la culture. Mais pas n’importe quelle éducation, et pas n’importe quelle culture – car celles-ci, pour inspirer la paix, doivent s’appuyer à leur tour sur la promotion de l’éthique, du respect et de la tolérance, en vue de construire la solidarité intellectuelle et morale des peuples”[4].
We need not take time here to repeat the alarming situation of our common home: “the cry of the earth and the cry of the poor” (§49), the dominance of misleading paradigms (cf. §53, 106-109, 203), such as the globalization of a technocratic paradigm, and the effects of a misguided anthropocentrism (cf. §115-123). These elements are what make Pope Francis’ see an urgent challenge to protect our common home (§13).They should be taken as givens, they should already be clear in our minds.
Instead, let us look together at the evolution of the one concept that is most characteristic of this encyclical, and which helps us appreciate the challenges and hopes Laudato si’ addresses.
I shall offer my remarks in three parts:
Looking back, I would like briefly to review Catholic social teaching and how it addresses the environment in its fullest sense. For as we know, authentic teaching has a very long pedigree. I shall draw this material from the pontificates of Pope Leo XIII, Blessed Paul VI, St. John Paul II and Pope emeritus Benedict XVI. All of these Popes have contributed significantly to a deepened understanding of the human person in his/her world: the relationship between natural and human ecology.
Secondly, I shall introduce some of the contributions that Pope Francis has made to the legacy of the Church’s teaching on natural and human ecology.
Then, turning to Laudato si’, we can appreciate his teachings on integral ecology with all their contemporary relevance, urgency and signs of hope.
Ecology in the Social Teaching of the Church
Our account of Catholic social teaching begins with the encyclical Rerum novarum of Pope Leo XIII, issued in 1891. While that Encyclical focussed on the conditions and rights of workers, it also contained some seeds of current ideas about our natural environment and the attendant challenges. For example, it stated that those who receive God’s bounty in the form of natural resources or property should exercise their responsibility “as the steward of God’s providence, for the benefit of others”.[5]
Blessed Paul VIA milestone was the Encyclical Populorum progressio of Pope Paul VI. Issued in 1967, it treated many facets of the development of peoples. Two of its key ideas are that development is the new name for peace, and that we need some effective world authority to cope with the scale of challenge in the environmental and financial realms.[6] And it includes this very positive remark: “By dint of intelligent thought and hard work, man gradually uncovers the hidden laws of nature and learns to make better use of natural resources. As he takes control over his way of life, he is stimulated to undertake new investigations and fresh discoveries, to take prudent risks and launch new ventures, to act responsibly and give of himself unselfishly.”[7]
In his Apostolic Letter Octogesima adveniens (May 1971), Pope Paul VI further addressed the inseparable relationship and interdependence between human life and the natural environment, saying: “Man is suddenly becoming aware that by an ill-considered exploitation of nature he risks destroying it and becoming in his turn the victim of this degradation. Not only is the material environment becoming a permanent menace—pollution and refuse, new illness and absolute destructive capacity—but the human framework is no longer under man’s control, thus creating an environment for tomorrow which may well be intolerable” (§21). Paul VI also expressed worries about how the concern to control nature through science could put the human dimension under a parallel, but inappropriate control (§38); about the “new positivism” of “universalized technology” (§29); and about notions of “progress” (§41) that embrace rampant industrialization that could turn persons into “slave(s) of the objects” that they make (§9). The combination of themes in this Apostolic Letter makes it a true precursor of the focus on integral thinking of his successors.
In November of the same year and just before the Stockholm Conference (1972) launched the UN Program on the Environment (UNEP), Paul VI convoked a Synod on Justice in the World, which first gave prominence to the link between justice and ecology. Its line of thought suggested a close link between concern for the poor and a concern for the earth, essentially the cry of the poor and the cry of the earth, and adverted to the culture of waste of the rich.[8]
Saint John Paul II
In his first encyclical, Redemptor hominis, on the human person, John Paul II warned about the threat of pollution to nature.[9] Later, in his social encyclical Sollicitudo rei socialis (1987), on the 20th anniversary of Populorum progressio, he focussed on the nature of authentic human development and its moral character. In this regard, he centred on the need for individuals and communities to have full respect for the nature of the human person, whose origin and goal are found in God. He called attention to the need to respect the constituents of the natural world, which the ancient Greeks referred to as the “cosmos” (an ordered system with beauty).
The first consideration is about connectedness. “One cannot use with impunity the different categories of beings, whether living or inanimate – animals, plants, the natural elements – simply as one wishes, according to one’s own economic needs. On the contrary, one must take into account the nature of each being and of its mutual connection in an ordered system, which is precisely the cosmos.”[10]
The second consideration is that natural resources are limited, and not all are renewable. If we treat them as inexhaustible and use them with absolutedominion, then we seriously endanger their availability in our own time and, above all, for future generations.
Thirdly, certain models of development in industrialized areas cause pollutionof the environment, with serious consequences for people’s health.[11]
These considerations form a clear moral message: the demands of morality with respect to nature are a sine qua non for the wellbeing of humanity. According to John Paul II, our fundamental conception and application of morality extends to natural ecology—the use of the elements of nature, the renewability of resources, and the consequences of haphazard industrialization.
In 1991, on the hundredth anniversary of Rerum novarum, John Paul II promulgated his social encyclical Centesimus annus. With regard to the nature of private property and the universal destination of material goods, he drew attention to what he termed the ecological question and its connection with the problem of consumerism. Here he referred to a widespread anthropocentric error: this being our failure to recognize that our capacity to transform, and in a certain sense re-create, the world through human work is always based on God’s prior and original gift of all that exists. Man might imagine that he can make arbitrary use of the earth and subject it without restraint to his will. Rather than carry out his role as a co-operator with God in the work of creation, man sets himself up in place of God. The final outcome is a rebellion on the part of nature which is more tyrannized than properly governed by humans.[12]
To correct these faulty ideas, John Paul II pointed out that all of us human beings, as individuals and in our community, must respect the created world and be conscious of our duties and obligations toward future generations. Certainly, the things that God has created are for our use; however, they must be used in a responsible way, for man is not the master but the steward of creation.
Going beyond the natural environment, the Holy Father also drew attention to the destruction of the human environment. Here he introduced the concept of human ecology. Yes, damage to the natural environment is serious, but destruction of the human environment is more serious. The important “Green” movement is rightly concerned for the balance of nature and worried about the natural habitats of various animal species threatened with extinction. But meanwhile, too little effort is made to safeguard the moral conditions for an authentic human ecology. Not only has God given the earth to humanity, who must use it with respect for the original good purpose for which it was given, but the human being (life) too is God’s gift to us—indeed, it is the greatest gift. For this reason we must respect the natural and moral structure with which we have been endowed. The encyclical applies this thought to the serious problems of modern urbanization; it calls for proper urban planning which is concerned with how people are to live, and for attention to a social ecology of work.[13]
Based on this expanded social thought on the ecological question, the Compendium of the Social Doctrine of the Church states that “the relationship of man with the world is a constitutive part of his human identity”,[14] and that the cry of the earth and that of the poor are related.[15] In his World Day of Peace Message (1990), John Paul II wrote: “The proper ecological balance will not be found without directly addressing the structural forms of poverty that exist throughout the world.” [16] This message inspired the Canadian Conference of Catholic Bishops to declare that “ecological harmony cannot exist in a world of unjust social structures; nor can the extreme social inequalities of our current world order result in ecological sustainability.”[17]
To sum up the contribution of John Paul II on our topic of (environmental) ecology: In Catholic social teaching, respect for the natural environment and the human environment are inseparably and closely linked. On the one hand, man must respect the natural environment by not abusing it. On the other hand, the human environment receives the even greater respect it deserves when we respect the natural and moral structure with which we have been endowed. The more we respect our natural and moral structure, the more we respect others and also the created world. The natural environment and the human environment have a close relationship, and for the natural environmentto be respected demands that the human environment be respected above all.
Pope Benedict XVI
In the new millennium, Pope Benedict XVI, in his Message for the World Day of Peace (2007), described four variants of ecology: the ecology of nature, and alongside it, a human ecology which, in turn, demands a social ecology, and, finally, the ecology of peace. For peace to be effected in the world, we must be conscious of the relationship between natural ecology and human ecology. The ecology of peace is comprised of peace with creation and peace among men, which presupposes peace with God.[18]
The example of energy supplies illustrates the close connection between natural ecology and the human ecology and the consequences for peace. Increased industrial production in recent years has led to increased energy needs. The subsequent unprecedented race for available resources has caused, on an overall basis, a rise in energy prices. Benedict XVI expressed serious concern for those affected, namely, for those suffering in the less developed countries who were excluded, as well as the injustices and conflicts that may be provoked by the race for energy resources. He affirmed the urgent need in international relations for a commitment to human ecology that can favour the growth of an ecology of peace; and this, he said, can occur only when the human family is guided by a correct understanding of the human person, that is, an understanding that is not prejudiced by ideology or apathy. [19]
The following year, during his Apostolic Visit to Australia, Benedict XVI drew attention to the beauty of the natural environment created by God. But this natural environment, he went on to observe, now bears scars as well, including erosion, deforestation and the effects of devastating drought. At the same time, the world’s mineral and ocean resources are being squandered and water levels are rising.[20] He also drew attention to the human environment, the highpoint of God’s creation, and the genius of human achievement such as advances in medical sciences, the wise application of technology, and creativity reflected in the arts. But the human or social environment also has its scars, such as alcohol and drug abuse, the exaltation of violence, sexual degradation and depravity, and the false notion that there are no absolute truths to guide our lives. He affirmed the true nature of human life that entails a search for the truth, the good and the beautiful. To this end, according to Benedict XVI, we make our choices and exercise our freedom, knowing that there we find happiness and joy.[21]
In his landmark social encyclical, Caritas in veritate, Benedict XVI dedicates the entire fourth chapter to the issue of the environment and human existence: “The Development of Peoples, Rights and Duties, The Environment.” Fundamentally, “the way humanity treats the environment influences the way it treats itself, and vice versa.”[22] The relationship between human life, and the natural environment which supports it, is inseparable. It is “that covenant between human beings and the environment, which should mirror the creative love of God, from whom we come and towards whom we are journeying“.[23] Furthermore, the Book of Nature is one and indivisible, and it includes not only the environment but also individuals, the familiy and social ethics. Accordingly, our duties towards the environment flow from our duties towards the person.[24] But the “decisive issue”, in the relationship between man and his world, in natural and human ecology, “is the moral tenor of society”.[25]
What Pope Benedict affirmed here is a mutual relationship between natural ecology and human ecology: that we must respect the created world and that we must respect the way in which the human person has been created, for only in this way will we be able to fulfil our freedom. Such an affirmation, moreover, is not a religious claim but the statement of a natural fact.[26]
So the Holy Father called for an integral understanding of the world and the human person: one that respects both the created world and the highpoint of creation that is the human person.
Pope Francis on Integral Ecology
Elected three years ago, Pope Francis has rooted his own teaching deeply in the teachings of his predecessors on the relationship between natural and human ecology. He has promoted care for creation, integral human development, and concern for the poor and the aged in his homilies,[27]addresses and messages[28] at various audiences and events, and in his Evangelii Gaudium.[29] All this culminated in Laudato si’ released in mid-June 2015. The second half of 2015 was decisive for our topic: in July, the Third International Conference on Financing for Development in Addis Ababa; in September, the U.N. General Assembly on the Sustainable Development Goals running until 2030; and in December, the COP21, the Climate Change Conference in Paris.
Pope Francis himself offers us the core message of Laudato si’ in a short video. Let us watch it now.[30]
The key take-aways from the Laudato si’ video are clear:
Our nature is created by God and surrounded by the gifts of creation.
Our failures are that we over-consume and that we do not share the gifts of creation. We have tilled too much and kept too little – with dire consequences for the poor and the planet.
And so it is urgent that we change our sense of progress, our management of the economy, and our style of life. This coherent and sustainable approach to life is what we call integral ecology.
The foundations of Laudato si’ are found in the biblical narrative. Genesis teaches us that “human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself” (§66). Regarding the relationship with the earth, Pope Francis turns to His Eminence Bartholomew I for his prophetic teaching: “For human beings … to destroy the biological diversity … by causing changes in its climate,” by contaminating “the earth’s waters, its land, its air, and its life – these are sins” (§8), as are ruptures in our relationship with God and with our neighbour. And when one of these relationships is broken, the others are broken too, and our insertion in the universe is no longer integral—it is fractured, fragmented and partial.
On this biblical basis, the path of Laudato si’ unfolds in great and inter-related detail. The following six points help to convey its essential message:
All human beings are affected, and everything in nature too, by the crises of climate change, misuse of natural resources, waste and pollution, and attendant poverty and dislocation.
Everything is interconnected; we cannot understand the social or natural world or any parts of them in isolation.
Everyone must act responsibly to save our world—from individuals who recycle and use energy sparingly, to enterprises reducing their ecological footprints, to world leaders setting ambitious targets to reduce the use of carbon (as they did at COP21 in Paris), and then effectively implementing and enforcing these deep reforms.
We must be truthful; let no one hide or distort facts in order to gain selfish advantage.
We must engage in constructive dialogue; genuine, trusting and trustworthy engagement of all parties is required to succeed where all is at risk.
We must transcend ourselves in prayer, simplicity and solidarity.
By bringing these perspectives together with their impact on concrete human experience, Laudato si’ wishes to persuade the world that the moral dimension must be omnipresent. As all the Popes since Paul VI have insisted in various ways, there are no morally neutral decisions about the economy, production, commerce and trade. Such decisions affect both the natural world which is our common home, and all of us inhabitants of that common home.
In Laudato si’, Pope Francis lays out five aspects of the great effort needed in order to reduce our footprint and reverse the deterioration of the natural and social environment, and so to reshape and assure the future of our planet:
to identify the industrial age’s short-sighted confidence in technology and finance. This technocratic paradigm is the conviction that all reality – including human life – consists of objects which people can endlessly manipulate for the sake of profit and without the slightest ethical consideration. This alliance between technology used as a means of power, and an economy obsessed with the short-term maximization of profits, is spread everywhere by globalization and tends to prevail over the political dimension.
to propose a social teaching of the Church that creates awareness about the immensity and urgency of the challenge of the present situation of the world and its poor: the two fragilities which lie at the heart of Pope Francis’ integral ecology.
to stimulate major shifts in our thinking and commitments—indeed, a self-transformation or conversion of every individual and of groups and institutions at every level, from local communities to global humanity.
to make an urgent appeal for ecological conversion, for an education in ecological citizenship and for ethical and spiritual development. And
with his profound faith and trust in humanity’s ability to work together to build a common home, to encourage humanity to respond to the urgent appeal of Laudato si’.
Thus, the Encyclical proposes “an approach to ecology which respects our unique place as human beings in this world and our relationship to our surroundings” (§15). The paradigm of integral ecology is an inclusive, dynamic proposal which articulates the fundamental relationships of each person with God, with other human beings, and with creation:
When we speak of the “environment”, what we really mean is a relationship existing between nature and the society which lives in it. Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it… It is essential to seek comprehensive solutions that consider the interactions within natural systems themselves and with social systems (§139).
Integration is the opposite of fragmentation and isolation: “nature cannot be regarded as something separate from ourselves or as a mere setting in which we live” (§139). Rather than think of our relationship with the natural environment as separate from other spheres of human interest and activity, let us see nature as an integral part of a greater whole which includes the social, political and spiritual, material goods, the economic sphere and so on.
In this Pope Francis resonates loudly the sentiments of his namesake, St. Francis of Assisi, “who shows just how inseparable is the bond between concern for nature, justice for the poor, commitment to society, and interior peace”. He is “the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically” (§10). Then recalling Francis of Assisi’ view about the kinship of the human family with nature, Pope Francis asserts that our integration with the universe is inbuilt: “We ourselves are dust of the earth (cf. Gen 2:7); our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters…We are part of nature, included in it and thus in constant interaction with it” (§2, 139). From conception to the moment of death, the life of every person is integrated with and sustained by the awesome panoply of natural processes. Humanity must reciprocate – we must nourish and sustain the earth that nourishes and sustains us.
Francis of Assisi points to the integration of the human and the natural, and so does the word care in the encyclical’s title. The terminology of stewardshipappears only twice, but care comes up dozens of times. This bespeaks an intimate relationship that goes beyond jobs and accountability. Stewards can work within the boundaries of their responsibilities, and not deal with what falls outside those boundaries. This is to operate within a silo. But if I care, I look to the objects of my care – my children, my community, my world – and I see no absolute boundaries to my engagement. I might even die for them!
“Everything is closely interrelated,” says Pope Francis, “and today’s problems call for a vision capable of taking into account every aspect of the global crisis” (§137). Therefore, “we urgently need a humanism capable of bringing together the different fields of knowledge, including economics” and science (climate science etc.) “in the service of a more integral and integrating vision.” (§141)[31] When we embrace integral ecology, we avoid silo thinking in favour of interconnection and holism. Only interconnection will let us “find adequate ways of solving the more complex problems of today’s world, particularly those regarding the environment and the poor; these problems cannot be dealt with from a single perspective or from a single set of interests” (§110). No branch of science, no form of wisdom — including culture, religion and spirituality — should be neglected (cf §63). “Today, the analysis of environmental problems cannot be separated from the analysis of human, family, work-related and urban contexts, and of how individuals relate to themselves.” (§141).
Building on this core idea, Pope Francis explores integral ecology in several areas of application. It comprehends “our unique place as human beings in this world and our relationship to our surroundings”, in the varied aspects of our life, in economy and politics, in various cultures, in particular those which are most threatened, and in every moment of our daily lives.
In the contemporary world, where “injustices abound and growing numbers of people are deprived of basic human rights and considered expendable”, working for the common good means to make choices in solidarity based on “a preferential option for the poorest” (§158).
The common good also regards future generations: “we can no longer speak of sustainable development apart from intergenerational solidarity” (§159). Here, in the context of integral ecology, Pope Francis invokes care for our children to formulate his pivotal question about the environment: “What kind of world do we want to leave to those who come after us, to children who are now growing up?”(§160).
Conclusions
In conclusion, let me observe: As we confront the threat of an environmental catastrophe on a global scale, I am confident that a shaft of light has already begun to break through the many heavy clouds about ecology, and to bring us what Pope Francis describes as the warmth of hope! Most importantly,
as we gathered in Addis Ababa to consider how together we can pool resources to promote sustainable development,
as we gathered in New York, at the Plenary Assembly of the UN, to adopt a global agenda (SDG’s), centred on people and on the planet,[32]
as we gathered in Paris (July 2015) at a conference to awaken “consciences for climate“, and went on to agree (in an accord) at the COP21 (December 2015) to contain temperature rise within 1.5° to 2°, and then went on to show our commitment, appending our signatures at the UN early this year,
as we gather again in Marrakesh (November 7-18) for the implementation of COP21,
we become together revolutionaries of tenderness and sympathy, overcoming the world’s pervasive indifference and inequities with carefor the earth, our common home, and its poor. Thus, if hope generates energy which stimulates the intellect and gives the will all its dynamism,[33] then the Encyclical Letter: Laudato sì, on the care for our common home is itself the hope that initiates a millennium of respect for life, of our care for God’s creation, of our care for the poor in solidarity and justice, and, particularly, of peace.
We received the earth as a garden from the hands of the Creator, let us not pass it on to those who come after us as wilderness, a desert!
Thank you all for your kind attention!
[1] Last year, I presented Laudato si’ in New York in the ECOSOC chamber and at UNICEF, in Paris at OECD, in Rome at FAO. Last December during the UN climate conference COP21, several Ministers quoted the Encyclical. In September 2016, a Seminar on Laudato si’organized in the Vatican was attended by the heads of IPCC and CBD.
[2] Cf. Laudato si’, §70, 120, 138, 240.
[3] Laudato si’, §202.
[4]L’encyclique Laudato si’ sur le rôle de l’UNESCO sur les questions environnementales, article of Irina Bokova published in Culture e Fede, December 2015.
[5] Encyclical Rerum novarum, Leo III (15 May 1891), §22.
[6] Encyclical Populorum progressio, Paul VI (26 March 1967), §76-78.
[7] Populorum progressio, §25.
[8] Justice in the World, §70 (http://www.shc.edu/theolibrary/resources/synodjw.htm)
[9] Redemptor hominis, §11.
[10] Sollicitudo rei socialis, §34.
[11] Sollicitudo rei socialis, §34.
[12] Encyclical Centesimus annus, John Paul II (1 May 1991), §37.
[13] Centesimus annus, §38.
[14] Compendium of the Social Doctrine of the Church, Vatican Press, 2005 (reprint 2010), #452
[15] Idem, cf. #481-484.
[16] John Paul II, “Peace with God the Creator, Peace with all of Creation”,World Day of Peace Message, 1990, 11.
[17] Canadian Conference of Catholic Bishops: “You love all that exists…. all things are Yours, God lover of life”, 17. Cf. too, Marjorie Keenan, RSHM: From Stockholm to Johannesburg: An Historical Overview of the Concern of the holy See for the Environment 1972.2002, Pontifical Council for Justice and Peace, Vatican City 2002. United States Conference of Catholic Bishops: And God saw that it was good: Catholic Theology and the Environment, 1996 (with pastoral letters of US Bishops and other Conferences); John McCarthy SJ., “Catholic Social Teaching and Ecology, Fact Sheet” on: http://www.ecojesuit.com/wp-content/uploads/2011/06/CST_ENG.pdf. Note the list of studies and pronouncements of other Bishops’ Conferences and local Churches.
[18] Benedict XVI Message for the celebration of the World Day of Peace (1 January 2007), 8.
[19] Message (1 January 2007), 9-11.
[20] For example, strip mining, which reduces agricultural lands or forests to hillocks of rock-waste and gaping craters, contaminates rivers and springs with mercury, zinc and cyanide.
[21] Benedict XVI Address, Barangaroo, Sydney Harbour (17 July 2008).
[22] Caritas in veritate, (2009) §51.
[23] Caritas in veritate, §50; cf. Message, World Day of Peace 2008, §7.
[24] Caritas in veritate, §51. Cf. too, World Day of Peace Message (2010).
[25] Idem.
[26] Cf. Francis George O.M.I., “Legislation creating ‘same-sex’ marriage: What’s at stake?” Chicago: Catholic New World, 6-19 January 2013.
[27] The homily of the inaugural mass of his Petrine Ministry, Piazza San Pietro, 19 March, 2013; . Saint Peter’s Square
XXVIII World Youth Day: Palm Sunday, 24 March 2013, §2; “Evangelium vitae” Day, 16 June, 2013 etc.
[28] Eg. UN World Environment Day, 5 June, 2013; Pope Francis’ meeting with indigenous people during visit to Brazil: http://www.thestar.com/news/world/2013/07/27/in_brazil_pope_francis_speaks_out_on_the_amazon_environment_and_indigenous_people.htm
[29] Evangelii gaudium, §56, 215-216
[30] “Pope Francis Asks Us to Pray for Creation on September 1st” https://youtu.be/19v0A19DDXs « Le Pape François nous demande de prier pour la Création en date du 1er Septembre » https://youtu.be/BOruDA2xqqA
[31] Cf. How Pope Benedict XVI encourages dialogue between faithandreason. The anniversary of the Assisi Day of Prayer in 2013 was celebrated as a pilgrimage: “Faith and reason in pilgrimage for truth”.
It was about protecting the human rights of people and the ecosystem of the planet. The SDGs were presented as “the road to dignity” by the UN Secretary General. As he said: “[We] have an historic opportunity and duty to act, boldly, vigorously and expeditiously, to turn reality into a life of dignity for all, leaving no one behind. The SDGs are a reaffirmation of the UN’s faith in the dignity and worth of the human person, and taking the world forward to a sustainable future. It is, then, about making a life of dignity a reality for all: a compelling and a principled narrative, based on human rights and dignity. (Cf. Ban Ki-Moon, Synthesis Report, The Road to Dignity by 2030: Ending Poverty, Transforming all Lives and Protecting the Planet, UN general Assembly, New York, 4 December 2014).
[33] Pope Benedict XVI, Address, Presidential Palace, Cotonou 19/11/2011 (Meeting with Government Members, Representatives of State Institutions, Diplomatic Corps and Major Religions)
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English Summary of Pope’s General Audience by ZENIT Staff
Here is the Vatican-provided English-language summary of Pope Francis’ General Audience this morning in St. Peter’s Square:
***
Speaker:
Dear Brothers and Sisters: In our catechesis for this Holy Year of Mercy, we now consider two further corporal works of mercy: healing the sick and visiting the imprisoned. Jesus himself is our model in both. He shows us the importance of drawing near to those who so often feel alone and abandoned. How much good is done when we visit the sick and those in prison, and how much we ourselves are enriched by these acts of charity! Visiting the imprisoned is a fruitful way of bringing the Lord’s healing presence to those who are paying for their mistakes. Deprived of their freedom, they especially need to hear the message of God’s merciful love and forgiveness, and in this way to recognize their worth and dignity. Jesus himself, though innocent, suffered in prison for our sake, and the apostles Peter and Paul used the time of their imprisonment to pray and proclaim the Gospel. By visiting the sick and the imprisoned, may we bring God’s mercy and its redemptive power to our brothers and sisters in need.
Speaker: I greet the English-speaking pilgrims and visitors taking part in today’s Audience, particularly those from England, Denmark, Finland, Sweden, Hong Kong, Indonesia, Vietnam, Canada and the United States of America. With prayerful good wishes that the present Jubilee of Mercy will be a moment of grace and spiritual renewal for you and your families, I invoke upon all of you joy and peace in our Lord Jesus Christ.
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“Mother and Head of All the Churches on Earth” by Thomas Rosica
Today we celebrate the feast of the Dedication of the Basilica of St. John Lateran in Rome. It is known as “Mother and head of all churches on earth” because it was the original residence of the Pope. There is a formidable and significant stone inscription on the façade of the Basilica that reads: Sacrosancta Lateranensis ecclesia omnium urbis et orbis ecclesiarum mater et caput, “Most Holy Lateran Church, of all the churches in the city and the world, the mother and head.”
Steeped in historical significance
The basilica was built by the Emperor Constantine at the beginning of the fourth century AD and was dedicated on November 9, 324, by Pope Sylvester I. The anniversary of the dedication of this church has been observed since the 12th century. An added significance to this feast is the fact that the first Holy Year was proclaimed from this church in the year 1300.
The magnificent church was first called the Basilica of the Saviour but later was also dedicated to St. John the Baptist and St. John the Evangelist, and so it acquired the name of the Basilica of St. John Lateran. When the papacy was transferred to Avignon for about a century, the condition of the Lateran deteriorated so greatly that when the Pope returned to Rome he lived in two other locations before finally settling adjacent to St. Peter’s Basilica, where he lives now.
In the course of its history, St. John Lateran suffered just about as many disasters and revivals as did the papacy it hosted. Sacked by Alaric in 408 and Genseric in 455, it was rebuilt by Pope Leo the Great (440-461), and centuries later by Pope Hadrian I (772-795). The basilica was almost entirely destroyed by an earthquake in 896, and was again restored by Pope Sergius III (904-911). Later the church was heavily damaged by fires in 1308 and 1360. When the Popes returned from their sojourn in Avignon, France (1304-1377), they found their basilica and palace in such disrepair that they decided to transfer to the Vatican Basilica (also built by Constantine, it had until then served primarily as a pilgrimage church).
Several important relics are kept within the Lateran Basilica. The wooden altar on which St. Peter celebrated Mass while in Rome is believed to be inside the main altar. The heads of Saints Peter and Paul were once believed to be inside busts above the main altar. Part of the table on which the Last Supper was celebrated is said to be behind a bronze depiction of the Last Supper. At one time the basilica also contained the Holy Stairs on which Jesus is said to have walked during his trial in the house of Pontius Pilate. The stairs are marble and are now covered with wood to protect them. They are currently located in the former Lateran Palace. Pilgrims ascend them on their knees, contemplating Jesus’ Passion. As they ascend, drops of blood may be seen on the marble stairs beneath protective glass. The stairs were brought to Rome by Constantine’s mother Saint Helena.
Many important historic events have also taken place in St. John Lateran, including five Ecumenical Councils and many diocesan synods. In 1929 the Lateran Pacts, which established the territory and status of the State of Vatican City, were signed here between the Holy See and the Government of Italy.
A feast of the People of God
There are two dimensions to today’s feast: it is the celebration of a building that is the mother church of Christendom. We focus our minds and hearts on the unity and love of the whole Church that finds expression in our fidelity to the one who walks in Peter’s shoes: the Pope. It is also the feast of the People of God who form the Church. The Second Vatican Council helps us to focus our attention on the mystery of the Church – the sign of unity and the instrument of Christ’s peace on earth.
The Cleansing of the Temple
The Gospel of John’s account of Jesus cleansing the Temple seems at first to be a bit out of place for the feast of the dedication of the Mother Church of Rome. John’s account of the cleansing of the Temple (2:13-22) stands in sharp contrast to the other Gospel accounts of this powerful story (Matthew 21:12-17; Mark 11:15-19; Luke 19:45-48). In the Synoptic Gospels, this same scene takes place at the end of the “Palm Sunday Procession” into the holy city. With the people shouting out in triumph, he entered into the Temple area. But this time, not to do homage but to challenge the Temple and its leaders. He overturned the tables of the moneychangers and upset the stalls of those selling birds and animals for sacrifice. It was an electrifying moment. He quoted the Scriptures: “My house shall be called a house of prayer for all the nations; but you have made it a den of robbers” (Matthew 21:13; Mark 11:17; Luke 19:46; Isaiah 56:6-7; Jeremiah 7:11).
John uses this incident to give meaning to Jesus’ entire ministry and he is alone among the evangelists in linking the cleansing of the Temple of Jerusalem with the prediction of its destruction. This destruction is symbolic of the end of the Old Covenant and its forms of worship. John says that Jesus was speaking about his own body rather than the temple building (2:21). The new Temple will be his resurrected Body. In the new Covenant, true worship will be “in Christ.”
John’s account of the cleansing of the Temple is quite provocative for many reasons. In the Fourth Gospel, Jesus quotes from Psalm 68:10: “Zeal for your house will consume me.” I have preferred to translate that verse: “I am filled with a burning love for your house…” The Temple was not an emporium (a mall!) but his Father’s house. Like the prophets before him, Jesus tried to awaken the hearts of his people. Their prayer had to come from the heart; their sacrifices, however good and true, were no substitute for justice.
The Messiah would purify Israel’s worship but John goes beyond that to suggest an even more radical change: Israel’s worship will not only be purified, it will also be replaced. The presence of God in Israel shall be replaced by the presence of God in the Temple which is the Body of Jesus. These startling words and actions of Jesus in the Temple took on new meaning for later generations of Christians.
One intriguing aspect of this story is the portrait of an angry Jesus contained in the cleansing scenes. These provocative images can give way to two extremes in our own image of God’s Messiah. Some people wish to transform an otherwise passive Christ pictured above many altars into a whip-cracking revolutionary. Others prefer to excise any human qualities of Jesus and paint a very meek, bland character who would never upset anyone.
The errors of the old extreme, however, do not justify a new extremism. Jesus was not exclusively – not even primarily – concerned with social reform. Jesus was filled with a deep devotion and love for his Father and the things of his Father. His disciples recognized in Jesus a passionate figure – one who was committed to life and to losing it for the sake of truth and fidelity.
Have we given in to these extremes in our own understanding of and relationship with Jesus? Are we passionate about anything in our lives today? Are they the right things? Are we filled with a deep and burning love for the things of God and for his Son, Jesus?
On this feast of the dedication of the cathedral of the Bishop of Rome, let us pray for a strengthening of our communion with each other and with all God’s people across the face of the earth. May the Lord purify the sanctuary of our hearts, and build us up as living stones into a holy temple. May we be filled with consuming zeal for the house of the Lord, our Church, and our churches. May our communion with the Church of Rome confirm us as a vibrant, loving, hospitable universal Church, a place of welcome for all who seek God’s face.
[The readings for the Dedication of the Lateran Basilica are: Ezekiel 47:1-2, 8-9, 12; 1 Corinthians 3:9b-11, 16-17; John 2:13-22.]
Source:
http://saltandlighttv.org/blogfeed/getpost.php?id=66713&language=
-------Pope’s Morning Homily: Jesus Turns World’s Values Upside Down... from ZENIT of Roswell, Georgia, United States for Tuesday, 8 November 2016
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Here is the Vatican-provided English-language summary of Pope Francis’ General Audience this morning in St. Peter’s Square:
***
Speaker:
Dear Brothers and Sisters: In our catechesis for this Holy Year of Mercy, we now consider two further corporal works of mercy: healing the sick and visiting the imprisoned. Jesus himself is our model in both. He shows us the importance of drawing near to those who so often feel alone and abandoned. How much good is done when we visit the sick and those in prison, and how much we ourselves are enriched by these acts of charity! Visiting the imprisoned is a fruitful way of bringing the Lord’s healing presence to those who are paying for their mistakes. Deprived of their freedom, they especially need to hear the message of God’s merciful love and forgiveness, and in this way to recognize their worth and dignity. Jesus himself, though innocent, suffered in prison for our sake, and the apostles Peter and Paul used the time of their imprisonment to pray and proclaim the Gospel. By visiting the sick and the imprisoned, may we bring God’s mercy and its redemptive power to our brothers and sisters in need.
Speaker: I greet the English-speaking pilgrims and visitors taking part in today’s Audience, particularly those from England, Denmark, Finland, Sweden, Hong Kong, Indonesia, Vietnam, Canada and the United States of America. With prayerful good wishes that the present Jubilee of Mercy will be a moment of grace and spiritual renewal for you and your families, I invoke upon all of you joy and peace in our Lord Jesus Christ.
-------
“Mother and Head of All the Churches on Earth” by Thomas Rosica
Today we celebrate the feast of the Dedication of the Basilica of St. John Lateran in Rome. It is known as “Mother and head of all churches on earth” because it was the original residence of the Pope. There is a formidable and significant stone inscription on the façade of the Basilica that reads: Sacrosancta Lateranensis ecclesia omnium urbis et orbis ecclesiarum mater et caput, “Most Holy Lateran Church, of all the churches in the city and the world, the mother and head.”
Steeped in historical significance
The basilica was built by the Emperor Constantine at the beginning of the fourth century AD and was dedicated on November 9, 324, by Pope Sylvester I. The anniversary of the dedication of this church has been observed since the 12th century. An added significance to this feast is the fact that the first Holy Year was proclaimed from this church in the year 1300.
The magnificent church was first called the Basilica of the Saviour but later was also dedicated to St. John the Baptist and St. John the Evangelist, and so it acquired the name of the Basilica of St. John Lateran. When the papacy was transferred to Avignon for about a century, the condition of the Lateran deteriorated so greatly that when the Pope returned to Rome he lived in two other locations before finally settling adjacent to St. Peter’s Basilica, where he lives now.
In the course of its history, St. John Lateran suffered just about as many disasters and revivals as did the papacy it hosted. Sacked by Alaric in 408 and Genseric in 455, it was rebuilt by Pope Leo the Great (440-461), and centuries later by Pope Hadrian I (772-795). The basilica was almost entirely destroyed by an earthquake in 896, and was again restored by Pope Sergius III (904-911). Later the church was heavily damaged by fires in 1308 and 1360. When the Popes returned from their sojourn in Avignon, France (1304-1377), they found their basilica and palace in such disrepair that they decided to transfer to the Vatican Basilica (also built by Constantine, it had until then served primarily as a pilgrimage church).
Several important relics are kept within the Lateran Basilica. The wooden altar on which St. Peter celebrated Mass while in Rome is believed to be inside the main altar. The heads of Saints Peter and Paul were once believed to be inside busts above the main altar. Part of the table on which the Last Supper was celebrated is said to be behind a bronze depiction of the Last Supper. At one time the basilica also contained the Holy Stairs on which Jesus is said to have walked during his trial in the house of Pontius Pilate. The stairs are marble and are now covered with wood to protect them. They are currently located in the former Lateran Palace. Pilgrims ascend them on their knees, contemplating Jesus’ Passion. As they ascend, drops of blood may be seen on the marble stairs beneath protective glass. The stairs were brought to Rome by Constantine’s mother Saint Helena.
Many important historic events have also taken place in St. John Lateran, including five Ecumenical Councils and many diocesan synods. In 1929 the Lateran Pacts, which established the territory and status of the State of Vatican City, were signed here between the Holy See and the Government of Italy.
A feast of the People of God
There are two dimensions to today’s feast: it is the celebration of a building that is the mother church of Christendom. We focus our minds and hearts on the unity and love of the whole Church that finds expression in our fidelity to the one who walks in Peter’s shoes: the Pope. It is also the feast of the People of God who form the Church. The Second Vatican Council helps us to focus our attention on the mystery of the Church – the sign of unity and the instrument of Christ’s peace on earth.
The Cleansing of the Temple
The Gospel of John’s account of Jesus cleansing the Temple seems at first to be a bit out of place for the feast of the dedication of the Mother Church of Rome. John’s account of the cleansing of the Temple (2:13-22) stands in sharp contrast to the other Gospel accounts of this powerful story (Matthew 21:12-17; Mark 11:15-19; Luke 19:45-48). In the Synoptic Gospels, this same scene takes place at the end of the “Palm Sunday Procession” into the holy city. With the people shouting out in triumph, he entered into the Temple area. But this time, not to do homage but to challenge the Temple and its leaders. He overturned the tables of the moneychangers and upset the stalls of those selling birds and animals for sacrifice. It was an electrifying moment. He quoted the Scriptures: “My house shall be called a house of prayer for all the nations; but you have made it a den of robbers” (Matthew 21:13; Mark 11:17; Luke 19:46; Isaiah 56:6-7; Jeremiah 7:11).
John uses this incident to give meaning to Jesus’ entire ministry and he is alone among the evangelists in linking the cleansing of the Temple of Jerusalem with the prediction of its destruction. This destruction is symbolic of the end of the Old Covenant and its forms of worship. John says that Jesus was speaking about his own body rather than the temple building (2:21). The new Temple will be his resurrected Body. In the new Covenant, true worship will be “in Christ.”
John’s account of the cleansing of the Temple is quite provocative for many reasons. In the Fourth Gospel, Jesus quotes from Psalm 68:10: “Zeal for your house will consume me.” I have preferred to translate that verse: “I am filled with a burning love for your house…” The Temple was not an emporium (a mall!) but his Father’s house. Like the prophets before him, Jesus tried to awaken the hearts of his people. Their prayer had to come from the heart; their sacrifices, however good and true, were no substitute for justice.
The Messiah would purify Israel’s worship but John goes beyond that to suggest an even more radical change: Israel’s worship will not only be purified, it will also be replaced. The presence of God in Israel shall be replaced by the presence of God in the Temple which is the Body of Jesus. These startling words and actions of Jesus in the Temple took on new meaning for later generations of Christians.
One intriguing aspect of this story is the portrait of an angry Jesus contained in the cleansing scenes. These provocative images can give way to two extremes in our own image of God’s Messiah. Some people wish to transform an otherwise passive Christ pictured above many altars into a whip-cracking revolutionary. Others prefer to excise any human qualities of Jesus and paint a very meek, bland character who would never upset anyone.
The errors of the old extreme, however, do not justify a new extremism. Jesus was not exclusively – not even primarily – concerned with social reform. Jesus was filled with a deep devotion and love for his Father and the things of his Father. His disciples recognized in Jesus a passionate figure – one who was committed to life and to losing it for the sake of truth and fidelity.
Have we given in to these extremes in our own understanding of and relationship with Jesus? Are we passionate about anything in our lives today? Are they the right things? Are we filled with a deep and burning love for the things of God and for his Son, Jesus?
On this feast of the dedication of the cathedral of the Bishop of Rome, let us pray for a strengthening of our communion with each other and with all God’s people across the face of the earth. May the Lord purify the sanctuary of our hearts, and build us up as living stones into a holy temple. May we be filled with consuming zeal for the house of the Lord, our Church, and our churches. May our communion with the Church of Rome confirm us as a vibrant, loving, hospitable universal Church, a place of welcome for all who seek God’s face.
[The readings for the Dedication of the Lateran Basilica are: Ezekiel 47:1-2, 8-9, 12; 1 Corinthians 3:9b-11, 16-17; John 2:13-22.]
Source:
http://saltandlighttv.org/blogfeed/getpost.php?id=66713&language=
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Pope’s Morning Homily: Jesus Turns World’s Values Upside Down... from ZENIT of Roswell, Georgia, United States for Tuesday, 8 November 2016Like
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Pope’s Morning Homily: Jesus Turns World’s Values Upside Down by ZENIT Staff
(From Vatican Radio)
Pope Francis began his homily by saying that if we want to be good and faithful servants of the Lord, we must guard against dishonestly and the pursuit of power. But how often, he said, do we see or hear ourselves saying, even in our own homes, that “I’m in charge here?”
Jesus taught us that leaders are those who serve others, and if we want to be first, we must become the servant of all. The Pope stressed that Jesus turns the values of our world upside-down, showing that the search for power is an obstacle to becoming a servant of the Lord
A second obstacle, he continued, is dishonesty which can also be found in the life of the Church. Jesus told us that we cannot serve two masters – God and money, the Pope warned, so we have to choose to serve one or the other. Dishonesty, he continued, is not just being a sinner, since we are all sinners and can repent of those sins. But dishonesty, he said, is being duplicitous and playing one hand off against the other, playing the ‘God’ card and the ‘world’ card at the same time.
These obstacles of dishonesty and the pursuit of power, the Pope said, take away our peace of mind and leave us anxious, with an ‘itch’ in our hearts. In this way, he said, we live in constant tension, concerned only about appearances and the worldly desires of fame and fortune. We cannot serve the Lord like this, he insisted, so we ask to be freed from these obstacles in order that we may find serenity of body and mind.
We are not slaves, but children of God, Pope Francis said, and when we serve Him freely we feel deep peace in our hearts. We hear the voice of the Lord calling “Come, come, come, good and faithful servant”. We all want to be faithful servants of the Lord, he said, but we cannot do it on our own and so we ask God for the grace to overcome these obstacles and to serve Him freely with peace in our hearts.
Pope Francis concluded by saying we must constantly remind ourselves that we are unworthy servants, unable to do anything on our own. Instead, he said, we must ask God to open our hearts and let the Spirit in, to remove these obstacles and to transform us into children whose hearts are free to serve the Lord.
—
Readings provided by the US bishops’ conference:
Tuesday of the Thirty-second Week in Ordinary Time
Lectionary: 492
Reading 1
TI 2:1-8, 11-14
Beloved:
You must say what is consistent with sound doctrine,
namely, that older men should be temperate, dignified,
self-controlled, sound in faith, love, and endurance.
Similarly, older women should be reverent in their behavior,
not slanderers, not addicted to drink,
teaching what is good, so that they may train younger women
to love their husbands and children,
to be self-controlled, chaste, good homemakers,
under the control of their husbands,
so that the word of God may not be discredited.
Urge the younger men, similarly, to control themselves,
showing yourself as a model of good deeds in every respect,
with integrity in your teaching, dignity, and sound speech
that cannot be criticized,
so that the opponent will be put to shame
without anything bad to say about us.
For the grace of God has appeared, saving all
and training us to reject godless ways and worldly desires
and to live temperately, justly, and devoutly in this age,
as we await the blessed hope,
the appearance of the glory of the great God
and of our savior Jesus Christ,
who gave himself for us to deliver us from all lawlessness
and to cleanse for himself a people as his own,
eager to do what is good.
Responsorial Psalm
PS 37:3-4, 18 AND 23, 27 AND 29
R. (39a) The salvation of the just comes from the Lord.
Trust in the LORD and do good,
that you may dwell in the land and be fed in security.
Take delight in the LORD,
and he will grant you your heart’s requests.
R. The salvation of the just comes from the Lord.
The LORD watches over the lives of the wholehearted;
their inheritance lasts forever.
By the LORD are the steps of a man made firm,
and he approves his way.
R. The salvation of the just comes from the Lord.
Turn from evil and do good,
that you may abide forever;
The just shall possess the land
and dwell in it forever.
R. The salvation of the just comes from the Lord.
Alleluia
JN 14:23
R. Alleluia, alleluia.
Whoever loves me will keep my word,
and my Father will love him,
and we will come to him.
R. Alleluia, alleluia.
Gospel
LK 17:7-10
Jesus said to the Apostles:
“Who among you would say to your servant
who has just come in from plowing or tending sheep in the field,
‘Come here immediately and take your place at table’?
Would he not rather say to him,
‘Prepare something for me to eat.
Put on your apron and wait on me while I eat and drink.
You may eat and drink when I am finished’?
Is he grateful to that servant because he did what was commanded?
So should it be with you.
When you have done all you have been commanded, say,
‘We are unprofitable servants;
we have done what we were obliged to do.’”
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Placement of the Book of the Gospels by Fr. Edward McNamara
Answered by Legionary of Christ Father Edward McNamara, professor of liturgy and dean of theology at the Regina Apostolorum university.
Q: What is the correct position for the Book of the Gospels upon the altar? I have seen some place it upon the corporal, others at one side of the altar, and even some deacons who place it vertically so that it is visible to the entire assembly. Do any norms exist regarding this topic? — D.E., Turin, Italy
A: The use of an elaborate Book of the Gospels has once more become common in Catholic liturgy following the reforms of the Second Vatican Council. The Book of the Gospels was always considered as a symbol of Christ, along with the altar and the cross. It was therefore accorded special veneration and liturgical honors. From the fifth century on, it was placed upon the altar, kissed, and read from a special ambo accompanied by candles and incense. It was placed on a throne to preside many Church councils, and used in the consecration of bishops and in the swearing of all forms of solemn oaths.
The books containing the Gospels were transcribed with great care, often written with gold and silver letters and bound in precious bindings. St. Ambrose (340-397) recalls the golden covers of one copy in Milan. Indeed, Milan’s cathedral still possesses an exquisitely carved ivory cover from a fifth-century Evangeliary. There are many later examples of these books up until the 12th century.
After this period, the extensive use of the full missal which contained in one volume all that was necessary to celebrate Mass, including the readings, rendered the use of a separate Book of the Gospels at Mass increasingly obsolete.
Most Eastern Churches never lost the use of a Book of the Gospels. For example, in the Byzantine tradition the Gospel book is normally kept in a central place on the altar. Among the initial rites of the Divine Liturgy is the “little entrance” in which the priest takes the Book of the Gospels from the altar and hands it to the deacon. The deacon, or the priest if there is no deacon, processes counterclockwise around the altar and through the nave of the church before coming back to the entrance of the iconostasis. Among other elements, this symbolizes Christ who walks among his people.
Therefore the restoration of the use of the Evangeliary in the Latin Church can offer a wealth of meanings and catechetical opportunities.
With respect to the precise question I would first of all suggest that it should not be placed upon the corporal because the corporal should not be opened at this time of Mass. It may be placed at the center of the altar in the same place where the corporal will be later extended during the Liturgy of the Eucharist.
The current norms are not overly precise. The General Instruction of the Roman Missal says:
“122. When they reach the altar, the Priest and ministers make a profound bow.
“The cross adorned with a figure of Christ crucified, and carried in procession, may be placed next to the altar to serve as the altar cross, in which case it must be the only cross used; otherwise it is put away in a dignified place. As for the candlesticks, these are placed on the altar or near it. It is a praiseworthy practice for the Book of the Gospels to be placed on the altar.
“172. Carrying the Book of the Gospels slightly elevated, the Deacon precedes the Priest as he approaches the altar or else walks at the Priest’s side.
“173. When he reaches the altar, if he is carrying the Book of the Gospels, he omits the sign of reverence and goes up to the altar. It is a praiseworthy practice for him to place the Book of the Gospels on the altar, after which, together with the Priest, he venerates the altar with a kiss.
“D) The Functions of the Reader
“194. In the procession to the altar, in the absence of a Deacon, the reader, wearing approved attire, may carry the Book of the Gospels, slightly elevated. In that case, the reader walks in front of the Priest but otherwise walks along with the other ministers.
“195. Upon reaching the altar, the reader makes a profound bow with the others. If he is carrying the Book of the Gospels, he approaches the altar and places the Book of the Gospels upon it. Then the reader takes his own place in the sanctuary with the other ministers.”
Other documents say more or less the same. Therefore, what I now say is in the realm of opinion and need not be taken as authoritative.
First of all, the vagueness is probably deliberate insofar as it allows for several practical solutions based on the logistics of a particular presbytery, the presence or lack of a deacon, or even the particular requirements of an individual ceremony.
That said, I think that we are on solid ground in saying that, overall, the practice that has prevailed over the last 50 years is to place the Book of the Gospels, laid flat, at the center of the altar more or less where the corporal will later be extended. This is the solution most in line with earlier practice, as far as we can know, and is the custom at practically all papal Masses since the post-conciliar reform.
This practice would also be required whenever the altar cross is placed upon the altar at the center facing the celebrant.
If the altar cross is located elsewhere, the book could be placed laid flat at the center of the front of the altar if logistics made this solution necessary.
I do not think that placing the book vertically upon the altar, something I have never personally seen, is good liturgical practice. There is no tradition supporting this practice, and it would produce a distracting third pole of attention during the initial rites and the Liturgy of the Word, when it is supposed that attention is drawn first toward the celebrant’s chair and then toward the ambo during the readings. Liturgical good sense would reserve calling attention to the Evangeliary to the moments when it is to be proclaimed.
* * *
Follow-up: Why So Many Rites in the Church
In the wake of our October 25 piece a reader wrote in: “In your recent reply about the various rites of the Church you mentioned the subdivisions of the Latin rite. Namely, you identified the ordinary and the extraordinary rites, then proceeded to name the Ambrosian, Mozarabic, Dominican. I believe you forgot the rite of the Anglican Ordinariates.”
Effectively I plead guilty as charged. The liturgy of the Anglican Ordinariates would fall under the general category of the Roman rite with certain particularities.
* * *
Readers may send questions to zenit.liturgy@gmail.com. Please put the word “Liturgy” in the subject field. The text should include your initials, your city and your state, province or country. Father McNamara can only answer a small selection of the great number of questions that arrive.
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FORUM: What Is a Catholic Voter to Do? by J. Kevin Appleby
By J. Kevin Appleby
The US presidential election is underway today. Once you brush away all the smoke, the fire is this: whoever wins the Catholic vote, likely wins the White House. Since 1972, every presidential popular vote winner has won the Catholic vote, and, except for Al Gore, has won the presidency.
The problem is neither candidate in 2016 comes close to the ideal Catholic candidate, one that seeks to protect the most vulnerable of society—the unborn, the poor, immigrants—or completely address issues that impact them. In fact, both candidates have dismissed Catholics in one form or another.
Catholics who are mindful of church teaching on a wide range of social issues are facing a tough choice. Which candidate best reflects the Catholic ethos of serving your neighbor and protecting the most vulnerable in society? Does one candidate’s position on one issue outweigh the positive positions he or she has on another?
The U.S. Catholic bishop’s election document, Faithful Citizenship, gives some guidance, but not enough. It simply goes through all of the policy issues of importance to the bishops, but does not lead a Catholic voter to a conclusion. Issues relating to pro-life and marriage are emphasized over such issues as poverty and immigration, but the document does not account for how the candidates may present, condition, or prioritize them. It also presumes that the candidates running for office are qualified for it.
For example, the Republican candidate has indicated he would appoint conservative Supreme Court justices and support pro-life positions, but he has also called for the deportation of all undocumented immigrants, a ban on immigrants with a certain religious affiliation, and the construction of a border wall. He also has alienated women and minorities.
Moreover, there are deep concerns that he is ill-equipped to lead the nation as president in a responsible way. Should a Catholic vote for a candidate who is prone to tweeting insults at world leaders at 3 in the morning? What about the fear that the Republican candidate could instigate a war, with his finger on the nuclear button?
As for the Democratic candidate, there is no doubt that her Administration would pursue an abortion-on-demand policy, including federal government funding of abortions under most, if not all, circumstances. The idea of the bishops negotiating a religious freedom compromise with the Democratic nominee on limiting health-care coverage for contraception is almost laughable. At some point, they may long for the days of Oval Office meetings with Obama on the subject.
While the Democratic nominee clearly has more experience on foreign affairs and other matters of government, and would advance immigration reform and paid family leave, can a Catholic who is sensitive to the church’s pro-life teaching in good conscience vote for her?
After the election, I can imagine priests giving absolution to thoughtful Catholics around the country who confess: “Forgive me, Father, for I have sinned. I voted for presidential candidate X.” At least they would be able to say they did it only once.
Although important, the real question for Catholics in this election is not about the difficult choice both candidates present, but why there are not better candidates—ones that reflect Catholic values—at the top of each party’s ticket. If Catholics can be such a decisive vote, why can they not influence who runs for and is competitive for the highest office in the land?
There are many reasons. First, Catholics themselves, including both religious and lay leaders, are divided, and both parties know it and take advantage of it. The Obama Administration was artful in how it reached out to Catholic leaders who supported their positions—the debate on health-care comes to mind—and in dismissing Catholics, including the bishops, who disagreed with them on pro-life issues. Other Administrations of both parties have played to specific Catholic leaders to push certain policy goals.
Second, the majority of Catholic voters are American voters. In other words, they vote their pocketbook and they look at the division of the issues through a political party, not faith-based, lens. Despite centuries of Catholic teaching promoting the common good, many Catholic voters leave the notion at the voting booth curtain.
Third, both Republican and Democratic Catholic candidates find it less politically palatable to agree with church teaching on most issues, at least publicly. There is a scarcity of pro-life Democrats and social justice Republicans around anymore.
Bart Stupak, a Democrat from Michigan, led a caucus of Democrats who attempted to remove abortion from the health-care bill known as the Affordable Care Act, only to lose his re-election bid. John Boehner, who made efforts to pass immigration reform, could not survive as Speaker of the House. Gone are the days of Governor Robert Casey, Sr., of Pennsylvania, a Democrat with pro-life values, who bravely challenged the Democratic establishment, only to be brushed aside for a speaking role at the 1992 Democratic convention—the one which nominated the current Democratic candidate’s husband, Bill Clinton.
Instead of electing more candidates like Stupak and Boehner, such candidates are becoming anachronistic. This might be a result of the polarization in Washington or the “litmus” tests candidates must pass in order to win party support, but it is also because Catholic voters do not support them in sufficient numbers.
So, as Catholics enter the voting booth today, they will be faced with presidential candidates who vehemently oppose church teaching on one or more vital issues. Some may not vote or may write in a candidate. One Catholic bishop mentioned that he is inclined not to vote, along with some of his brother bishops.
If even Catholic leaders are not inclined to vote, it is a sad state of affairs for Catholic influence on the political life of the nation. Steps must be taken to reverse this trend.
First, Catholic leaders across the country, both religious and lay, need to come together to discuss the problem. How can they recruit candidates that truly reflect Catholic teaching? Instead of fighting over which Catholic issues are most important, perhaps these leaders could discuss how Catholic issues can be more prominent in the national debate.
Second, Catholic leaders, including bishops, should do what they can to support those candidates, Catholic or otherwise, who do attempt to live by church teaching. Other religious groups, such as evangelicals, are adept at voting their values and promoting candidates that reflect those values.
Catholic lay leaders with influence and, yes, money, should support candidates and elected officials who support Catholic values. The goal in this effort is to encourage candidates who support church teaching to run for office, and, when they do, politically support them—in every sense of the word.
Third, the hardest step, is to change the mindset of Catholics when they vote. To be sure, Catholics, especially those who attend Mass regularly, are sensitive to church teaching on societal issues and are familiar with the idea of promoting the common good. For example, Catholics consistently poll high in support of immigration reform and anti-poverty programs, not to mention that the majority of church-going Catholics describe themselves as pro-life.
But in the end, most Catholics, like others, choose their leaders based on other issues, such as likability, leadership qualities, and how their policies may impact their personal lives, either economically or socially. Conforming to all the principles of church teaching in their voting choices, especially when the candidates before them do not meet the Catholic criteria, remains lower on their list.
2016 is an unusual election year for Catholic voters and presents a thorny moral dilemma. To not vote should not be an option, as it would be tantamount to giving up on our democracy, at least for one election cycle. As the saying goes, if you do not vote, you cannot complain.
What is a Catholic voter to do on November 8? Hold his or her nose and vote. On November 9, however, Catholics of all stripes must start working to change the system, and the views of their new president, to make them more responsive to Catholic concerns and teaching. It is the only way.
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The writer is a Catholic voter who lives in Alexandria, Virginia.
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38 Martyrs of 20th-Century Albania Declared Blessed by Kathleen Naab
Thirty-eight martyrs killed between 1945 and 1974 by the Communist regime were beatified Saturday in the city of Shkodër in northwestern Albania.
The ceremony took place in the Square of St. Stephen’s Cathedral and was presided over by Cardinal Angelo Amato, prefect of the Congregation for the Causes of Saints.
Pope Francis referred to the beatification during his Angelus address on Sunday, saying the martyrs “preferred to suffer imprisonment, torture and eventually death, in order to remain faithful to Christ and the Church.”
“Their example,” he said, “helps us find strength in the Lord that supports us in times of trouble and inspires acts of kindness, forgiveness and peace.”
In the beatification homily, Cardinal Amato referred to how persecutions end, but the witness of the martyrs endures.
“While the persecutors dissolve like so many black shadows which are lost forever in the darkness of eternal oblivion,” he said, “martyrs are guiding lights that shine in the sky of humanity, showing the true face of man’s goodness, his profound identity created in the image of God.”
Vatican Radio offered a summary of the testimonies of some of the martyrs:
Father Anton Zogaj was shot on a beach near Durres after refusing to divulge confessional secrets.
Father Lazer Shantoja, a nationally admired poet, was shot in the head after being forced to crawl in excruciating pain when his arms and legs were broken under torture.
Archbishop Nikolle Vincenc Prennushi of Durres, who died of torture and exhaustion in 1949, two years into a 20-year hard labor sentence as an “agent of foreign powers.”
Bishop Frano Gjini of Lezhe, who died in 1948 declaring his “spirit and heart are with the Pope,” according to the execution record.
Father Shtjefen Kurti was sentenced and shot for “reactionary anti-state activities” in 1971 after secretly baptizing another convict’s child at a labor camp.
Father Giovanni Fausti, Italian vice provincial of Albania’s Jesuit order, was beaten and spat at by communist onlookers during his trial and execution.
The list also features two priests drowned in 1948 when their heads were forced down in a prison cesspit with rifle butts; several foreign clergy, including one who was shot for giving last rites to a wounded fugitive; and three lay Catholics including 22-year-old Franciscan novice, Sister Maria Tuci, who died in Shkoder’s civic hospital after being tied in a sack and tortured.
Archbishop Angelo Massafra of Shkoder, President of the Albanian Bishops’ Conference, reportedly said the list of martyrs had been agreed upon after Church consultations in 1994 and 2000, but added that many others could also be declared blessed in the future.
Related: Remember the Priest Who Made Francis Cry in Albania? He’s the Only Non-Bishop on the List of New Cardinals
Around 130 Catholic priests were executed or died through imprisonment, alongside thousands of lay Christians, under Communist rule in Albania, which lasted from 1944 to 1991.
Catholics currently make up a tenth of Albania’s population of 2.9 million, according to a 2011 census, making them the second largest religious group after Muslims, many of whom also died under Communist rule.
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Westminster Prelate Visits Gaza’s Small Catholic Community by ZENIT Staff
Cardinal Vincent Nichols visited Gaza on Sunday to offer support to the small Christian community living there.
There are now around 1,200 Christians, of whom 170 are Catholic, in a total population of 1.8 million. In addition to the Holy Family Parish where Cardinal Nichols celebrated Mass, the Catholic Church runs two schools where over 90% of the pupils are Muslim, an orphanage for disabled children and other charities offering support to the population as a whole.
Cardinal Nichols said: “Christians have been in Gaza since the Holy Family fled to Egypt, as depicted on the wall behind the altar in the Holy Family Church. Their numbers are small, but I believe their faith is strong.”
Cardinal Nichols then met with parishioners, listening to their stories and concerns, as well as religious sisters working in Gaza. This was followed by a meeting with young beneficiaries of university sponsorship and job creation schemes provided by the Pontifical Mission Society and Friends of the Holy Land, the charity set up in the UK to support Christians across the Holy Land. With youth unemployment running as high as 60% and over half of the population under the age of 15, providing jobs and income is essential to supporting the remaining Christian population.
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Here is the text of his homily:
My dear brothers and sisters, thank you for your very warm welcome and for this opportunity to be with you here in the Parish of the Holy Family today.
My journey from London has been very easy and I have come here to bring you the love and the affection of Christians in England to encourage and support you in your life in Gaza. The difficulties that you face and the problems that surround you – the hardship that you carry – is well known and understood at home.
Three months ago, my younger brother died. His name was John. The people who came to his funeral wanted to pay a tribute to him and they had a small collection and said to me “you take this to the people of Gaza – take it to the family of the parish in Gaza and give it to them from a small group of people from Liverpool”. So as I give this gift to you, please could I ask you to pray for my brother John?
Now, today you see that our vestments are green and it’s important to understand the meaning of this colour. This is the colour that we wear, week by week, in Ordinary Time.
We wear white when we are full of joy – because white stands for joy and happiness. We wear red when we celebrate the courageous love of the martyrs; but green is the colour of hope. So day by day, week by week, in the ordinary rhythm of our daily lives we wear green to strengthen our hope. This is the sign of Christian hope and Christian hope has something very special about it.
Ordinary hope means that we are very secure in the present and we look from this security to an uncertain future. Christian hope is different. Christian hope knows the present is unsure but that the future is very certain.
So we wear green when we come to the altar to celebrate the source of hope for our eternal future.
Today we pray as we celebrate this Mass that our hope in Jesus as Our Lord – our hope in his promise to be with us always, even in our greatest difficulty – will be strong in our hearts.
That was the message of the readings we heard today – especially the first reading where the sons were challenged on what was most important, their life of their faith? One by one they said their faith. In many places today in the Middle East – in Iraq, Syria and here – they say “my faith is the most important thing. Everything else is second. My faith is first.”
So together we pray for that firm faith and strong hope.
I hope in some small way that my coming here strengthens your faith and hope. I want you to know that your strength and hope strengthens me. I thank you for that witness and strength that you show in this church here in Gaza.
Now, as I finish, I wish to talk about the mother of this holy family, Mary, who we see at the foot of the Cross. We are children of Mary but she conceived us not below her heart but in her heart. When she accepted us from Jesus her son, she gave us a place immediately in her heart.
So when we see the statue of Our Lady of Sorrows with the seven swords piercing her heart, we know that the sorrows that pierce ourhearts pierce hers too. She is always our mother – in our joys and in our sorrows – and we pray to her that she will protect and gather her family here in Gaza.
Cardinal Vincent Nichols
Archbishop of Westminster
President, Catholic Bishops’ Conference of England and Wales
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Bishops of England and Wales Launch Web Site, ‘Art of Dying Well’ by ZENIT Staff
The Art of Dying Well is a new website of the Church in England and Wales that offers a helping hand to those grappling with issues surrounding death and dying.
Based in the Catholic tradition but open to all, it features real-life stories about the highs and lows of dealing with the final journey.
Professionals in palliative care, ethics, chaplaincy and history have informed the site content.
Cardinal Vincent Nichols, President of the Bishops’ Conference, commended the resource, which was launched on All Saints Day.
The Cardinal referred to it as an “important initiative” in his homily given at the 5:30pm Mass in Westminster Cathedral just hours after the project’s launch.
For more information visit: artofdyingwell.org/
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Holy See at UN Denounces Using Science to Spread Death by ZENIT Staff
The Holy See’s permanent observer to the United Nations organizations in Geneva, Archbishop Ivan Jurkovič, urged countries to work together to win the war against the proliferation of biological weapons, lamenting as contrary to human dignity the use of science to spread death.
His words came on Monday as part of an address to the 8th review conference of the Biological Weapons Convention.
Here is the text of his address:
__
Mr. President,
At the outset, Ambassador Molnár, allow me to congratulate you on your election as President of this 8th Review Conference of the Biological Weapons Convention (BWC). The Holy See Delegation offers you its full support for a successful and effective outcome.
The BWC was the first multilateral treaty to ban a whole category of weapons of mass destruction. By stigmatizing biological weapons the BWC managed to create a clear international norm which must be continually strengthened.
We are confronted today with unprecedented complexity in the international security system: breakthroughs in life sciences are posing increasingly difficult challenges to the implementation of the BWC; traditional and non-traditional security threats are more and more intertwined; the threat of the illegal acquisition, production and use of biological agents by terrorists is increasing; the frequent spread of pandemics threatens global health and security.
Mr. President,
The Holy See Delegation would like to add its voice to address the most important issues on the agenda, especially those relevant to the effectiveness of the Convention.
The BWC is an essential pillar of international disarmament and security and its Preamble affirms that the use of biological weapons “would be repugnant to the conscience of mankind and that no effort should be spared to minimize this risk”. Using life to indiscriminately destroy life, using science to spread death instead of curing diseases and alleviating suffering, is contrary to human dignity.
The very nature and purpose of the BWC framework offers a chance to underline and understand the direct link between disarmament and development, and their mutually reinforcing relationship. The right to participate in the fullest possible exchange of equipment, materials and scientific and technological information about the use of bacteriological agents and toxins for peaceful purposes is set out in Article X of the BWC, with the understanding that safety, security and non-proliferation are an essential part of the equation. In this regard, an effective implementation of Art. X could also serve as a good incentive for the universalization of the membership of the BWC.
The recent naturally occurring outbreaks of diseases are an example of the relationship between disarmament and development: they highlight the limitations of the national and international response. We know how quickly these outbreaks can spread across borders and how vulnerable public health systems are, especially in the poorest countries; a response that would likely be even more difficult and strained in the case of an intentional use of biological weapons, especially if it occurred during an armed conflict.
For these reasons, it is important that State Parties continue and strengthen support for capacity-building in States Parties in need of assistance through international cooperation, while coordinating and creating synergies with international and regional organizations and stakeholders. Given their very nature, diseases do not respect borders, so it is in everyone’s interest that our neighbors can rely on robust national health systems. In this regard, development is truly another name for peace and justice.
Additionally, the lack of an institutional mechanism for assistance under the BWC must be re-assessed: there is a need for clear procedures when submitting requests for assistance or when responding to a case of alleged use of biological or toxin weapons. This is of the utmost importance, considering that there are no specific direct provisions for the victims of such attacks.
Advances in science and technology and international cooperation and assistance are strictly interconnected and lie at the very heart of the BWC. As we witness more remarkable breakthroughs in life sciences through more sophisticated genetic engineering and synthetic biology, the BWC finds itself operating within a rapidly changing scientific and technological context. These advances bring positive opportunities for peaceful uses, for new treatments and cures for diseases or for improvements to the environment; but the same knowledge and equipment can be too easily diverted for hostile purposes. Because of this dual-use nature, a systematic and periodic review of science and technology in relation with the BWC is needed if we want to avoid seeing our Convention become irrelevant.
In this regard, education plays a crucial role in addressing the issue of misuse at its roots. National codes of conduct and ethical training should be developed and respected. All stakeholders should join forces: scientists, universities, industries, government, and international agencies should all together feel responsible for the use of biotechnology to promote life and an integral human development. As Pope Francis reminds us: “…we need constantly to rethink the goals, effects, overall context and ethical limits of this human activity, which is a form of power involving considerable risks.” (Laudato Si’, 131)
Capabilities to produce biological weapons are accessible to a wider range of actors, as is witnessed in the growth of “do-it-yourself biology” and “garage labs”. No State alone can win the war against the proliferation of biological weapons. The efforts to prevent non-State actors from acquiring, producing or using chemical and biological weapons require a collective will and joint action in the fields of safety and biosecurity, as well as increased international cooperation and assistance and strengthened capacity-building.
Finally, the Holy See Delegation wishes to express its appreciation for the dedication and good work of the ISU. The ISU should be strengthened, in particular through the addition of technical expertise concerning crucial aspects of the BWC: namely, international assistance and cooperation and the Science and Technology review process.
Mr. President,
Disarmament and non-proliferation instruments are only as successful as State Parties’ commitment to implement them. Today’s complacency is tomorrow’s catastrophe. The Holy See wishes success to this 8th Review Conference, through our common commitment to protecting our people from the real risks we are facing in the field of biology.
Thank you, Mr. President!
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Leaders of Canada’s Bishops Headed to Rome for Annual Visits by ZENIT Staff
A delegation from the Canadian Conference of Catholic Bishops (CCCB) will be in Rome, November 9 to 16, for the annual meetings of its Presidency with a number of dicasteries of the Holy See.
Bishop Douglas Crosby, O.M.I., of Hamilton, CCCB President, is leading the delegation, which includes Bishop Lionel Gendron, P.S.S., of Saint-Jean-Longueuil and CCCB Vice President, and Msgr. Frank Leo, Jr., C.S.S., CCCB General Secretary.
At the beginning of their stay, the CCCB delegates will be received by Pope Francis in a private audience on November 10. The delegation will end its visit a few days before the closing celebration of the Extraordinary Jubilee of Mercy which will be presided by the Holy Father on November 20, the Solemnity of Christ the King.
While in Rome, the CCCB delegation will meet with over 10 dicasteries of the Holy See. These will include the Secretariat of State, the Congregation for Divine Worship and the Discipline of the Sacraments, the Congregation for the Doctrine of the Faith, the Congregation for Bishops, the Congregation for Clergy, the Congregation for the Oriental Churches, the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, the Congregation for the Evangelization of Peoples, the Pontifical Council for Justice and Peace, the Pontifical Council for Promoting Christian Unity, and the new Dicastery for the Laity, the Family and Life. The delegation will meet as well with representatives of the Vatican Publishing House and also be received by the Canadian Ambassador to the Holy See, His Excellency Mr. Dennis Savoie.
The annual visit is an opportunity for the CCCB Presidency to share with the Holy Father and his collaborators about the work of the Bishops of Canada and about significant developments in the life of the Church. The principal areas of activities in which the CCCB is involved concern questions of social justice, ecumenism and interreligious dialogue, consecrated life, catechesis and evangelization, as well as current ethical, moral and social issues.
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US Bishops Praise EPA’s Updated Action Plan, ‘EJ 2020’ by ZENIT Staff
Archbishop Thomas G. Wenski of Miami, chairman of the U.S. bishops’ Committee on Domestic Justice and Human Development, lauded last week the spirit of the updated environmental justice plan from the Environmental Protection Agency (EPA), published in October of 2016.
The EPA’s plan, entitled Environmental Justice 2020 Action Agenda (“EJ 2020”), builds on a previous effort by the agency in 2014. The updated version seeks to “integrate environmental justice considerations in all of the Agency’s programs, strengthen EPA’s collaboration with partners, and demonstrate progress on significant national challenges facing minority and low-income communities.”
“The concern for the good of people, especially the poor and vulnerable communities, is one of the central messages in Pope Francis’ encyclical on the environment,” said Archbishop Wenski. “We welcome efforts by the EPA that recognize what the Pope calls ‘integral ecology,’ where respect for human life and wellbeing go hand in hand with environmental protection.”
Published in 2015, Pope Francis’ ecological encyclical Laudato si’ has garnered worldwide attention and made an important impact on environmental action across the globe. The encyclical touches on environmental justice issues, such as respect for tribal communities, the principles of subsidiarity and solidarity, the emphasis on caring for the poor and the invitation to dialogue within a culture of encounter.
The full text of Laudato si’ and resources about the encyclical are available online at: www.usccb.org/issues-and-action/human-life-and-dignity/environment/index.cfm.
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One of World’s Most Troubling Open Wounds Is Human Trafficking,’ Decries Pope... from ZENIT of Roswell, Georgia, United States for Monday, 7 November 2016
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‘One of World’s Most Troubling Open Wounds Is Human Trafficking,’ Decries Pope by Deborah Castellano Lubov
“One of the most troubling of the world’s open wounds is the trade in human beings, a modern form of slavery, which violates the God-given dignity of so many of our brothers and sisters and constitutes a true crime against humanity”
Pope Francis stressed this today when receiving in audience the participants of Religious in Europe Networking Against Trafficking and Exploitation (RENATE).The group is in Rome, Nov. 6-12, for their 2nd European Assembly with the theme “Ending Trafficking Begins with Us.”
Right away the Holy Father acknowledged that while much has been accomplished in realizing the gravity and extent of this problem, “much more needs to be done on the level of raising public consciousness and effecting a better coordination of efforts by governments, the judiciary, law enforcement officials and social workers.”
“As you well know,” the Pontiff continued, “one of the challenges to this work of advocacy, education and coordination is a certain indifference and even complicity, a tendency on the part of many to look the other way, where powerful economic interests and networks of crime are at play.”
For this reason, I express my appreciation of your efforts to raise public awareness of the extent of this scourge, which especially affects women and children. But in a very special way, I thank you for your faithful witness to the Gospel of mercy, as demonstrated in your commitment to the recovery and rehabilitation of victims”.
“Your activity in this area reminds us of ‘the enormous and often silent efforts which have been made for many years by religious congregations, especially women’s congregations’, to care for those wounded in their dignity and scarred by their experiences.”
The Pontiff also recalled all the women who have accompanied other women and children on a deeply personal journey of healing and reintegration.
“Dear friends,” he said, “I trust that your sharing of experiences, knowledge and expertise in these days will contribute to a more effective witness to the Gospel in one of the great peripheries of contemporary society. Commending you, and all those whom you serve, to the loving intercession of Mary, Mother of Mercy, I cordially impart my blessing as a pledge of joy and peace in the Lord.”
Pope Francis concluded, commending them to Mary’s intercession, imparting his blessing, and asking them to pray for him.
***
On ZENIT’s Web page:
Full Text: https://zenit.org/articles/popes-address-to-renate/
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Cardinal-elect Tobin Named to Lead Newark Archdiocese by ZENIT Staff
Pope Francis has named Archbishop of Indianapolis, Joseph Tobin, as new Metropolitan Archbishop of the Diocese of Newark, New Jersey, and accepted the resignation of Archbishop John Myers.
The appointment of Archbishop Tobin who will be made a cardinal in the upcoming Nov. 19 consistory was announced by the Vatican today.
Born in Detroit, Michigan in 1952, Joseph William Tobin would obtain a Baccalaureate in Philosophy from Holy Redeemer College in Waterford, Wisconsin, a degree of Master of Religious Education and of Divinity (Pastoral Theology) at Mount Saint Alphonsus Major Seminary in Esopus, New York.
Tobin entered the Congregation of the Most Holy Redeemer (Redemptorists), and made temporary vows on Aug. 5, 1972. In 1976, he made his solemn profession. On June 1, 1978, he was ordained to the priesthood.
After his ordination, Tobin undertook the following assignments: Parochial Vicar (1979-1984), and later Pastor (1984-1990) of Holy Redeemer Parish in Detroit; Episcopal Vicar in the Archdiocese of Detroit (1980-1986); Pastor of Saint Alphonsus Parish in Chicago (1990-1991).
In 1991, he was elected Consultor General of the Redemptorist Fathers, and on 9 September 1997 Superior General. He was re-elected to that position on 26 September 2003. In the same year he became Vice-president of the Union of Superiors General.
Moreover, Tobin has served as a Member of the Council for Relations between the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life and the International Unions of Superiors General (2001-2009).
On Aug. 2, 2010, he was named Secretary of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, and at the same time, elevated to the titular see of Obba, with the dignity of Archbishop. The following Oct. 9, he received episcopal consecration.
On Oct. 18, 2012, he was named residential Archbishop of Indianapolis, Indiana, and on Dec. 3, was installed.
Within the United States Conference of Catholic Bishops, he has served Chairman of the Committee on Clergy, Consecrated Life and Vocations, and as Chairman of the Committee on Evangelization on Catechesis. He is also the President of the Subcommittee on the Catechism.
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Serving People With Rare and Neglected Pathologies at Heart of Upcoming Vatican Conference by ZENIT Staff
Helping people with rare and neglected pathologies will be at the forefront of a Vatican conference this week.
The 31st International Conference of the Pontifical Council for Healthcare Workers (Health Pastoral Care) will have as its theme: “Towards a culture of health that is welcoming and supportive at the service of people with rare and neglected pathologies.” It will take place in the Vatican’s New Synod Hall, Nov. 10-12.
To be attended by 320 people from more than 50 countries, the conference is structured according to three key themes, which constitute the pedagogical key to its work: reform, to focus on current knowledge both in a scientific and a clinical sense; to treat better and with a welcoming and fraternal approach to the life of the patient; and to protect the environment in which humankind lives.
Presenting the conference this morning in the Holy See Press Office were secretary and undersecretary of the Pontifical Council for Healthcare Workers (Health Pastoral Care), Msgr. Jean-Marie Mupendawatu and Fr. Augusto Chendi, M.I., respectively; Dr. Marco Tartaglia, head of the research department on rare diseases and genetic disorders at the Bambino Gesù Pediatric Hospital, Rome; and Dr. Claudio Giustozzi, national secretary of the Italian cultural association “Giuseppe Dossetti: I Valori-Sviluppo e Tutela dei Diritti” ONLUS.
According to the World Health Organization, they explained, a disease is considered rare when it affects one person in two thousand, or fewer. From around five to eight thousand pathologies are defined in this way, of which 80 percent are of genetic origin, and often life-threatening. It is estimated that around 400 million people worldwide are affected.
The WHO also estimates that more than a billion people, of whom almost half are children, are affected by “neglected” illnesses. The majority have an infectious cause and are widespread in geographical areas with a tropical climate, where the populations live without access to drinking water, with poor hygiene, inadequate housing conditions and limited or no access to healthcare services.
“In summary, in conditions of poverty that cause grave health problems for the world’s poor”.
Not only does this situation pose a great challenge from an epidemiological, scientific and clinical point of view, but also from a cultural and political perspective, clearly indicating the need for responsibility and commitment at global level by all interested parties.
“The Church, which throughout her two millennia-long attention for the world of the sick has always been aware of service to the suffering and the ill as an integral part of her mission, intends by organizing this conference to place herself at the service of those affected by rare and neglected pathologies, offering a response of an educational, cultural and pastoral nature.”
“The treatment and care of the sick in general and those affected by rare and neglected pathologies in particular are an inescapable work of evangelical corporal mercy. This pastoral urgency, with special attention to healthcare workers and decision-makers, finds in Pope Francis’ ecclesial vision a renewed zeal, as demonstrated by the various initiatives and actions promoted and realized in this current Extraordinary Jubilee of Mercy.”
Msgr. Mupendawatu concluded by repeating the Holy Father’s words, which appear in the Presentation of the Conference Program: “The Pope considers it to be a priority for the Church, in this historic moment, to be dynamically ‘outbound’ to offer concrete witness to Divine Mercy, making herself a ‘field hospital’ for the ‘rejected’ who live in every existential, socio-economic, healthcare, environmental and geographic periphery in the world.”.
The initiatives that form part of the Conference program will include a meeting of European Catholic Healthcare Institutions, and a photographic exhibition on rare and neglected illnesses that can be visited in the entrance of the Paul VI Hall, starting this Thursday.
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Pope’s Address to RENATE by ZENIT Staff
Pope Francis today received in audience the participants of Religious in Europe Networking Against Trafficking and Exploitation (RENATE). The group is in Rome for their 2nd European Assembly with the theme “Ending Trafficking Begins with Us.” Here is the Vatican-provided translation of the Pope’s address :
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Dear Sisters and Brothers,
I extend a cordial welcome to you, who are taking part in this Second Assembly of the Religious in Europe Networking Against Trafficking and Exploitation. I thank Sister Imelda Poole for her kind words of greeting on your behalf, and I offer my prayerful good wishes for the fruitfulness of these days of prayer, reflection and discussion. It is fitting that your Assembly takes place in Rome during this Extraordinary Jubilee of Mercy. In this season of grace, all of us are invited to enter more deeply into the mystery of God’s mercy and, like the Good Samaritan, to bring the balm of that mercy to so many open wounds in our world.
One of the most troubling of those open wounds is the trade in human beings, a modern form of slavery, which violates the God-given dignity of so many of our brothers and sisters and constitutes a true crime against humanity. While much has been accomplished in acknowledging its gravity and extent, much more needs to be done on the level of raising public consciousness and effecting a better coordination of efforts by governments, the judiciary, law enforcement officials and social workers.
As you well know, one of the challenges to this work of advocacy, education and coordination is a certain indifference and even complicity, a tendency on the part of many to look the other way (cf. Evangelii Gaudium, 211) where powerful economic interests and networks of crime are at play. For this reason, I express my appreciation of your efforts to raise public awareness of the extent of this scourge, which especially affects women and children. But in a very special way, I thank you for your faithful witness to the Gospel of mercy, as demonstrated in your commitment to the recovery and rehabilitation of victims.
Your activity in this area reminds us of “the enormous and often silent efforts which have been made for many years by religious congregations, especially women’s congregations”, to care for those wounded in their dignity and scarred by their experiences (cf. Message for the 2015 World Day of Peace, 5). I think especially of the distinctive contribution made by women in accompanying other women and children on a deeply personal journey of healing and reintegration.
Dear friends, I trust that your sharing of experiences, knowledge and expertise in these days will contribute to a more effective witness to the Gospel in one of the great peripheries of contemporary society. Commending you, and all those whom you serve, to the loving intercession of Mary, Mother of Mercy, I cordially impart my blessing as a pledge of joy and peace in the Lord. I will remember all of you in my prayers, and I ask you, please, to pray for me. Thank you.[Original Text: Italian] [Translation provided by the Vatican]
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Holy Doors of Papal Basilicas to Close Sunday by ZENIT Staff
The Office of Liturgical Celebrations of the Supreme Pontiff has announced that this Sunday, Nov.13, one week before the feast of Christ the King, the Holy Doors of the Papal Basilicas will be closed.
St. John Lateran’s will be closed at 5.30 p.m. Holy Mass, St. Mary Major, at 6 p.m. Mass,
and St. Paul Outside-the-Walls, at 5 p.m., Vespers and Holy Mass.
The cardinals to represent the Pope in the rites are the archpriests of the three basilicas, as follows:
Cardinal Agostino Vallini, archpriest of the Papal Basilica of St. John Lateran
Cardinal Santos Abril y Castelló, archpriest of the Papal Basilica of St. Mary Major
Cardinal James Michael Harvey, archpriest of the Papal Basilica of St. Paul Outside-the-Walls
The Year of Mercy will come to a close the next Sunday, the feast of Christ the King, Nov. 20.
In the bull announcing the jubilee, Pope Francis wrote:
The Jubilee year will close with the liturgical Solemnity of Christ the King on 20 November 2016. On that day, as we seal the Holy Door, we shall be filled, above all, with a sense of gratitude and thanksgiving to the Most Holy Trinity for having granted us an extraordinary time of grace. We will entrust the life of the Church, all humanity, and the entire cosmos to the Lordship of Christ, asking him to pour out his mercy upon us like the morning dew, so that everyone may work together to build a brighter future. How much I desire that the year to come will be steeped in mercy, so that we can go out to every man and woman, bringing the goodness and tenderness of God! May the balm of mercy reach everyone, both believers and those far away, as a sign that the Kingdom of God is already present in our midst!
“It is proper to God to exercise mercy, and he manifests his omnipotence particularly in this way”. Saint Thomas Aquinas’ words show that God’s mercy, rather than a sign of weakness, is the mark of his omnipotence. For this reason the liturgy, in one of its most ancient collects, has us pray: “O God, who reveal your power above all in your mercy and forgiveness …” Throughout the history of humanity, God will always be the One who is present, close, provident, holy, and merciful.
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Statute of the Pontifical Academy for Life by ZENIT Staff
The Statute of the Pontifical Academy for Life, signed by Pope Francis on Oct. 18, was published on Saturday, and will come into effect on Jan. 1, 2017. The following is a Vatican-provided working translation of the text:
(From Vatican Radio)
Pope Francis began his homily by saying that if we want to be good and faithful servants of the Lord, we must guard against dishonestly and the pursuit of power. But how often, he said, do we see or hear ourselves saying, even in our own homes, that “I’m in charge here?”
Jesus taught us that leaders are those who serve others, and if we want to be first, we must become the servant of all. The Pope stressed that Jesus turns the values of our world upside-down, showing that the search for power is an obstacle to becoming a servant of the Lord
A second obstacle, he continued, is dishonesty which can also be found in the life of the Church. Jesus told us that we cannot serve two masters – God and money, the Pope warned, so we have to choose to serve one or the other. Dishonesty, he continued, is not just being a sinner, since we are all sinners and can repent of those sins. But dishonesty, he said, is being duplicitous and playing one hand off against the other, playing the ‘God’ card and the ‘world’ card at the same time.
These obstacles of dishonesty and the pursuit of power, the Pope said, take away our peace of mind and leave us anxious, with an ‘itch’ in our hearts. In this way, he said, we live in constant tension, concerned only about appearances and the worldly desires of fame and fortune. We cannot serve the Lord like this, he insisted, so we ask to be freed from these obstacles in order that we may find serenity of body and mind.
We are not slaves, but children of God, Pope Francis said, and when we serve Him freely we feel deep peace in our hearts. We hear the voice of the Lord calling “Come, come, come, good and faithful servant”. We all want to be faithful servants of the Lord, he said, but we cannot do it on our own and so we ask God for the grace to overcome these obstacles and to serve Him freely with peace in our hearts.
Pope Francis concluded by saying we must constantly remind ourselves that we are unworthy servants, unable to do anything on our own. Instead, he said, we must ask God to open our hearts and let the Spirit in, to remove these obstacles and to transform us into children whose hearts are free to serve the Lord.
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Readings provided by the US bishops’ conference:
Tuesday of the Thirty-second Week in Ordinary Time
Lectionary: 492
Reading 1
TI 2:1-8, 11-14
Beloved:
You must say what is consistent with sound doctrine,
namely, that older men should be temperate, dignified,
self-controlled, sound in faith, love, and endurance.
Similarly, older women should be reverent in their behavior,
not slanderers, not addicted to drink,
teaching what is good, so that they may train younger women
to love their husbands and children,
to be self-controlled, chaste, good homemakers,
under the control of their husbands,
so that the word of God may not be discredited.
Urge the younger men, similarly, to control themselves,
showing yourself as a model of good deeds in every respect,
with integrity in your teaching, dignity, and sound speech
that cannot be criticized,
so that the opponent will be put to shame
without anything bad to say about us.
For the grace of God has appeared, saving all
and training us to reject godless ways and worldly desires
and to live temperately, justly, and devoutly in this age,
as we await the blessed hope,
the appearance of the glory of the great God
and of our savior Jesus Christ,
who gave himself for us to deliver us from all lawlessness
and to cleanse for himself a people as his own,
eager to do what is good.
Responsorial Psalm
PS 37:3-4, 18 AND 23, 27 AND 29
R. (39a) The salvation of the just comes from the Lord.
Trust in the LORD and do good,
that you may dwell in the land and be fed in security.
Take delight in the LORD,
and he will grant you your heart’s requests.
R. The salvation of the just comes from the Lord.
The LORD watches over the lives of the wholehearted;
their inheritance lasts forever.
By the LORD are the steps of a man made firm,
and he approves his way.
R. The salvation of the just comes from the Lord.
Turn from evil and do good,
that you may abide forever;
The just shall possess the land
and dwell in it forever.
R. The salvation of the just comes from the Lord.
Alleluia
JN 14:23
R. Alleluia, alleluia.
Whoever loves me will keep my word,
and my Father will love him,
and we will come to him.
R. Alleluia, alleluia.
Gospel
LK 17:7-10
Jesus said to the Apostles:
“Who among you would say to your servant
who has just come in from plowing or tending sheep in the field,
‘Come here immediately and take your place at table’?
Would he not rather say to him,
‘Prepare something for me to eat.
Put on your apron and wait on me while I eat and drink.
You may eat and drink when I am finished’?
Is he grateful to that servant because he did what was commanded?
So should it be with you.
When you have done all you have been commanded, say,
‘We are unprofitable servants;
we have done what we were obliged to do.’”
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Placement of the Book of the Gospels by Fr. Edward McNamara
Answered by Legionary of Christ Father Edward McNamara, professor of liturgy and dean of theology at the Regina Apostolorum university.
Q: What is the correct position for the Book of the Gospels upon the altar? I have seen some place it upon the corporal, others at one side of the altar, and even some deacons who place it vertically so that it is visible to the entire assembly. Do any norms exist regarding this topic? — D.E., Turin, Italy
A: The use of an elaborate Book of the Gospels has once more become common in Catholic liturgy following the reforms of the Second Vatican Council. The Book of the Gospels was always considered as a symbol of Christ, along with the altar and the cross. It was therefore accorded special veneration and liturgical honors. From the fifth century on, it was placed upon the altar, kissed, and read from a special ambo accompanied by candles and incense. It was placed on a throne to preside many Church councils, and used in the consecration of bishops and in the swearing of all forms of solemn oaths.
The books containing the Gospels were transcribed with great care, often written with gold and silver letters and bound in precious bindings. St. Ambrose (340-397) recalls the golden covers of one copy in Milan. Indeed, Milan’s cathedral still possesses an exquisitely carved ivory cover from a fifth-century Evangeliary. There are many later examples of these books up until the 12th century.
After this period, the extensive use of the full missal which contained in one volume all that was necessary to celebrate Mass, including the readings, rendered the use of a separate Book of the Gospels at Mass increasingly obsolete.
Most Eastern Churches never lost the use of a Book of the Gospels. For example, in the Byzantine tradition the Gospel book is normally kept in a central place on the altar. Among the initial rites of the Divine Liturgy is the “little entrance” in which the priest takes the Book of the Gospels from the altar and hands it to the deacon. The deacon, or the priest if there is no deacon, processes counterclockwise around the altar and through the nave of the church before coming back to the entrance of the iconostasis. Among other elements, this symbolizes Christ who walks among his people.
Therefore the restoration of the use of the Evangeliary in the Latin Church can offer a wealth of meanings and catechetical opportunities.
With respect to the precise question I would first of all suggest that it should not be placed upon the corporal because the corporal should not be opened at this time of Mass. It may be placed at the center of the altar in the same place where the corporal will be later extended during the Liturgy of the Eucharist.
The current norms are not overly precise. The General Instruction of the Roman Missal says:
“122. When they reach the altar, the Priest and ministers make a profound bow.
“The cross adorned with a figure of Christ crucified, and carried in procession, may be placed next to the altar to serve as the altar cross, in which case it must be the only cross used; otherwise it is put away in a dignified place. As for the candlesticks, these are placed on the altar or near it. It is a praiseworthy practice for the Book of the Gospels to be placed on the altar.
“172. Carrying the Book of the Gospels slightly elevated, the Deacon precedes the Priest as he approaches the altar or else walks at the Priest’s side.
“173. When he reaches the altar, if he is carrying the Book of the Gospels, he omits the sign of reverence and goes up to the altar. It is a praiseworthy practice for him to place the Book of the Gospels on the altar, after which, together with the Priest, he venerates the altar with a kiss.
“D) The Functions of the Reader
“194. In the procession to the altar, in the absence of a Deacon, the reader, wearing approved attire, may carry the Book of the Gospels, slightly elevated. In that case, the reader walks in front of the Priest but otherwise walks along with the other ministers.
“195. Upon reaching the altar, the reader makes a profound bow with the others. If he is carrying the Book of the Gospels, he approaches the altar and places the Book of the Gospels upon it. Then the reader takes his own place in the sanctuary with the other ministers.”
Other documents say more or less the same. Therefore, what I now say is in the realm of opinion and need not be taken as authoritative.
First of all, the vagueness is probably deliberate insofar as it allows for several practical solutions based on the logistics of a particular presbytery, the presence or lack of a deacon, or even the particular requirements of an individual ceremony.
That said, I think that we are on solid ground in saying that, overall, the practice that has prevailed over the last 50 years is to place the Book of the Gospels, laid flat, at the center of the altar more or less where the corporal will later be extended. This is the solution most in line with earlier practice, as far as we can know, and is the custom at practically all papal Masses since the post-conciliar reform.
This practice would also be required whenever the altar cross is placed upon the altar at the center facing the celebrant.
If the altar cross is located elsewhere, the book could be placed laid flat at the center of the front of the altar if logistics made this solution necessary.
I do not think that placing the book vertically upon the altar, something I have never personally seen, is good liturgical practice. There is no tradition supporting this practice, and it would produce a distracting third pole of attention during the initial rites and the Liturgy of the Word, when it is supposed that attention is drawn first toward the celebrant’s chair and then toward the ambo during the readings. Liturgical good sense would reserve calling attention to the Evangeliary to the moments when it is to be proclaimed.
* * *
Follow-up: Why So Many Rites in the Church
In the wake of our October 25 piece a reader wrote in: “In your recent reply about the various rites of the Church you mentioned the subdivisions of the Latin rite. Namely, you identified the ordinary and the extraordinary rites, then proceeded to name the Ambrosian, Mozarabic, Dominican. I believe you forgot the rite of the Anglican Ordinariates.”
Effectively I plead guilty as charged. The liturgy of the Anglican Ordinariates would fall under the general category of the Roman rite with certain particularities.
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Readers may send questions to zenit.liturgy@gmail.com. Please put the word “Liturgy” in the subject field. The text should include your initials, your city and your state, province or country. Father McNamara can only answer a small selection of the great number of questions that arrive.
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FORUM: What Is a Catholic Voter to Do? by J. Kevin Appleby
By J. Kevin Appleby
The US presidential election is underway today. Once you brush away all the smoke, the fire is this: whoever wins the Catholic vote, likely wins the White House. Since 1972, every presidential popular vote winner has won the Catholic vote, and, except for Al Gore, has won the presidency.
The problem is neither candidate in 2016 comes close to the ideal Catholic candidate, one that seeks to protect the most vulnerable of society—the unborn, the poor, immigrants—or completely address issues that impact them. In fact, both candidates have dismissed Catholics in one form or another.
Catholics who are mindful of church teaching on a wide range of social issues are facing a tough choice. Which candidate best reflects the Catholic ethos of serving your neighbor and protecting the most vulnerable in society? Does one candidate’s position on one issue outweigh the positive positions he or she has on another?
The U.S. Catholic bishop’s election document, Faithful Citizenship, gives some guidance, but not enough. It simply goes through all of the policy issues of importance to the bishops, but does not lead a Catholic voter to a conclusion. Issues relating to pro-life and marriage are emphasized over such issues as poverty and immigration, but the document does not account for how the candidates may present, condition, or prioritize them. It also presumes that the candidates running for office are qualified for it.
For example, the Republican candidate has indicated he would appoint conservative Supreme Court justices and support pro-life positions, but he has also called for the deportation of all undocumented immigrants, a ban on immigrants with a certain religious affiliation, and the construction of a border wall. He also has alienated women and minorities.
Moreover, there are deep concerns that he is ill-equipped to lead the nation as president in a responsible way. Should a Catholic vote for a candidate who is prone to tweeting insults at world leaders at 3 in the morning? What about the fear that the Republican candidate could instigate a war, with his finger on the nuclear button?
As for the Democratic candidate, there is no doubt that her Administration would pursue an abortion-on-demand policy, including federal government funding of abortions under most, if not all, circumstances. The idea of the bishops negotiating a religious freedom compromise with the Democratic nominee on limiting health-care coverage for contraception is almost laughable. At some point, they may long for the days of Oval Office meetings with Obama on the subject.
While the Democratic nominee clearly has more experience on foreign affairs and other matters of government, and would advance immigration reform and paid family leave, can a Catholic who is sensitive to the church’s pro-life teaching in good conscience vote for her?
After the election, I can imagine priests giving absolution to thoughtful Catholics around the country who confess: “Forgive me, Father, for I have sinned. I voted for presidential candidate X.” At least they would be able to say they did it only once.
Although important, the real question for Catholics in this election is not about the difficult choice both candidates present, but why there are not better candidates—ones that reflect Catholic values—at the top of each party’s ticket. If Catholics can be such a decisive vote, why can they not influence who runs for and is competitive for the highest office in the land?
There are many reasons. First, Catholics themselves, including both religious and lay leaders, are divided, and both parties know it and take advantage of it. The Obama Administration was artful in how it reached out to Catholic leaders who supported their positions—the debate on health-care comes to mind—and in dismissing Catholics, including the bishops, who disagreed with them on pro-life issues. Other Administrations of both parties have played to specific Catholic leaders to push certain policy goals.
Second, the majority of Catholic voters are American voters. In other words, they vote their pocketbook and they look at the division of the issues through a political party, not faith-based, lens. Despite centuries of Catholic teaching promoting the common good, many Catholic voters leave the notion at the voting booth curtain.
Third, both Republican and Democratic Catholic candidates find it less politically palatable to agree with church teaching on most issues, at least publicly. There is a scarcity of pro-life Democrats and social justice Republicans around anymore.
Bart Stupak, a Democrat from Michigan, led a caucus of Democrats who attempted to remove abortion from the health-care bill known as the Affordable Care Act, only to lose his re-election bid. John Boehner, who made efforts to pass immigration reform, could not survive as Speaker of the House. Gone are the days of Governor Robert Casey, Sr., of Pennsylvania, a Democrat with pro-life values, who bravely challenged the Democratic establishment, only to be brushed aside for a speaking role at the 1992 Democratic convention—the one which nominated the current Democratic candidate’s husband, Bill Clinton.
Instead of electing more candidates like Stupak and Boehner, such candidates are becoming anachronistic. This might be a result of the polarization in Washington or the “litmus” tests candidates must pass in order to win party support, but it is also because Catholic voters do not support them in sufficient numbers.
So, as Catholics enter the voting booth today, they will be faced with presidential candidates who vehemently oppose church teaching on one or more vital issues. Some may not vote or may write in a candidate. One Catholic bishop mentioned that he is inclined not to vote, along with some of his brother bishops.
If even Catholic leaders are not inclined to vote, it is a sad state of affairs for Catholic influence on the political life of the nation. Steps must be taken to reverse this trend.
First, Catholic leaders across the country, both religious and lay, need to come together to discuss the problem. How can they recruit candidates that truly reflect Catholic teaching? Instead of fighting over which Catholic issues are most important, perhaps these leaders could discuss how Catholic issues can be more prominent in the national debate.
Second, Catholic leaders, including bishops, should do what they can to support those candidates, Catholic or otherwise, who do attempt to live by church teaching. Other religious groups, such as evangelicals, are adept at voting their values and promoting candidates that reflect those values.
Catholic lay leaders with influence and, yes, money, should support candidates and elected officials who support Catholic values. The goal in this effort is to encourage candidates who support church teaching to run for office, and, when they do, politically support them—in every sense of the word.
Third, the hardest step, is to change the mindset of Catholics when they vote. To be sure, Catholics, especially those who attend Mass regularly, are sensitive to church teaching on societal issues and are familiar with the idea of promoting the common good. For example, Catholics consistently poll high in support of immigration reform and anti-poverty programs, not to mention that the majority of church-going Catholics describe themselves as pro-life.
But in the end, most Catholics, like others, choose their leaders based on other issues, such as likability, leadership qualities, and how their policies may impact their personal lives, either economically or socially. Conforming to all the principles of church teaching in their voting choices, especially when the candidates before them do not meet the Catholic criteria, remains lower on their list.
2016 is an unusual election year for Catholic voters and presents a thorny moral dilemma. To not vote should not be an option, as it would be tantamount to giving up on our democracy, at least for one election cycle. As the saying goes, if you do not vote, you cannot complain.
What is a Catholic voter to do on November 8? Hold his or her nose and vote. On November 9, however, Catholics of all stripes must start working to change the system, and the views of their new president, to make them more responsive to Catholic concerns and teaching. It is the only way.
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The writer is a Catholic voter who lives in Alexandria, Virginia.
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38 Martyrs of 20th-Century Albania Declared Blessed by Kathleen Naab
Thirty-eight martyrs killed between 1945 and 1974 by the Communist regime were beatified Saturday in the city of Shkodër in northwestern Albania.
The ceremony took place in the Square of St. Stephen’s Cathedral and was presided over by Cardinal Angelo Amato, prefect of the Congregation for the Causes of Saints.
Pope Francis referred to the beatification during his Angelus address on Sunday, saying the martyrs “preferred to suffer imprisonment, torture and eventually death, in order to remain faithful to Christ and the Church.”
“Their example,” he said, “helps us find strength in the Lord that supports us in times of trouble and inspires acts of kindness, forgiveness and peace.”
In the beatification homily, Cardinal Amato referred to how persecutions end, but the witness of the martyrs endures.
“While the persecutors dissolve like so many black shadows which are lost forever in the darkness of eternal oblivion,” he said, “martyrs are guiding lights that shine in the sky of humanity, showing the true face of man’s goodness, his profound identity created in the image of God.”
Vatican Radio offered a summary of the testimonies of some of the martyrs:
Father Anton Zogaj was shot on a beach near Durres after refusing to divulge confessional secrets.
Father Lazer Shantoja, a nationally admired poet, was shot in the head after being forced to crawl in excruciating pain when his arms and legs were broken under torture.
Archbishop Nikolle Vincenc Prennushi of Durres, who died of torture and exhaustion in 1949, two years into a 20-year hard labor sentence as an “agent of foreign powers.”
Bishop Frano Gjini of Lezhe, who died in 1948 declaring his “spirit and heart are with the Pope,” according to the execution record.
Father Shtjefen Kurti was sentenced and shot for “reactionary anti-state activities” in 1971 after secretly baptizing another convict’s child at a labor camp.
Father Giovanni Fausti, Italian vice provincial of Albania’s Jesuit order, was beaten and spat at by communist onlookers during his trial and execution.
The list also features two priests drowned in 1948 when their heads were forced down in a prison cesspit with rifle butts; several foreign clergy, including one who was shot for giving last rites to a wounded fugitive; and three lay Catholics including 22-year-old Franciscan novice, Sister Maria Tuci, who died in Shkoder’s civic hospital after being tied in a sack and tortured.
Archbishop Angelo Massafra of Shkoder, President of the Albanian Bishops’ Conference, reportedly said the list of martyrs had been agreed upon after Church consultations in 1994 and 2000, but added that many others could also be declared blessed in the future.
Related: Remember the Priest Who Made Francis Cry in Albania? He’s the Only Non-Bishop on the List of New Cardinals
Around 130 Catholic priests were executed or died through imprisonment, alongside thousands of lay Christians, under Communist rule in Albania, which lasted from 1944 to 1991.
Catholics currently make up a tenth of Albania’s population of 2.9 million, according to a 2011 census, making them the second largest religious group after Muslims, many of whom also died under Communist rule.
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Westminster Prelate Visits Gaza’s Small Catholic Community by ZENIT Staff
Cardinal Vincent Nichols visited Gaza on Sunday to offer support to the small Christian community living there.
There are now around 1,200 Christians, of whom 170 are Catholic, in a total population of 1.8 million. In addition to the Holy Family Parish where Cardinal Nichols celebrated Mass, the Catholic Church runs two schools where over 90% of the pupils are Muslim, an orphanage for disabled children and other charities offering support to the population as a whole.
Cardinal Nichols said: “Christians have been in Gaza since the Holy Family fled to Egypt, as depicted on the wall behind the altar in the Holy Family Church. Their numbers are small, but I believe their faith is strong.”
Cardinal Nichols then met with parishioners, listening to their stories and concerns, as well as religious sisters working in Gaza. This was followed by a meeting with young beneficiaries of university sponsorship and job creation schemes provided by the Pontifical Mission Society and Friends of the Holy Land, the charity set up in the UK to support Christians across the Holy Land. With youth unemployment running as high as 60% and over half of the population under the age of 15, providing jobs and income is essential to supporting the remaining Christian population.
—
Here is the text of his homily:
My dear brothers and sisters, thank you for your very warm welcome and for this opportunity to be with you here in the Parish of the Holy Family today.
My journey from London has been very easy and I have come here to bring you the love and the affection of Christians in England to encourage and support you in your life in Gaza. The difficulties that you face and the problems that surround you – the hardship that you carry – is well known and understood at home.
Three months ago, my younger brother died. His name was John. The people who came to his funeral wanted to pay a tribute to him and they had a small collection and said to me “you take this to the people of Gaza – take it to the family of the parish in Gaza and give it to them from a small group of people from Liverpool”. So as I give this gift to you, please could I ask you to pray for my brother John?
Now, today you see that our vestments are green and it’s important to understand the meaning of this colour. This is the colour that we wear, week by week, in Ordinary Time.
We wear white when we are full of joy – because white stands for joy and happiness. We wear red when we celebrate the courageous love of the martyrs; but green is the colour of hope. So day by day, week by week, in the ordinary rhythm of our daily lives we wear green to strengthen our hope. This is the sign of Christian hope and Christian hope has something very special about it.
Ordinary hope means that we are very secure in the present and we look from this security to an uncertain future. Christian hope is different. Christian hope knows the present is unsure but that the future is very certain.
So we wear green when we come to the altar to celebrate the source of hope for our eternal future.
Today we pray as we celebrate this Mass that our hope in Jesus as Our Lord – our hope in his promise to be with us always, even in our greatest difficulty – will be strong in our hearts.
That was the message of the readings we heard today – especially the first reading where the sons were challenged on what was most important, their life of their faith? One by one they said their faith. In many places today in the Middle East – in Iraq, Syria and here – they say “my faith is the most important thing. Everything else is second. My faith is first.”
So together we pray for that firm faith and strong hope.
I hope in some small way that my coming here strengthens your faith and hope. I want you to know that your strength and hope strengthens me. I thank you for that witness and strength that you show in this church here in Gaza.
Now, as I finish, I wish to talk about the mother of this holy family, Mary, who we see at the foot of the Cross. We are children of Mary but she conceived us not below her heart but in her heart. When she accepted us from Jesus her son, she gave us a place immediately in her heart.
So when we see the statue of Our Lady of Sorrows with the seven swords piercing her heart, we know that the sorrows that pierce ourhearts pierce hers too. She is always our mother – in our joys and in our sorrows – and we pray to her that she will protect and gather her family here in Gaza.
Cardinal Vincent Nichols
Archbishop of Westminster
President, Catholic Bishops’ Conference of England and Wales
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Bishops of England and Wales Launch Web Site, ‘Art of Dying Well’ by ZENIT Staff
The Art of Dying Well is a new website of the Church in England and Wales that offers a helping hand to those grappling with issues surrounding death and dying.Based in the Catholic tradition but open to all, it features real-life stories about the highs and lows of dealing with the final journey.
Professionals in palliative care, ethics, chaplaincy and history have informed the site content.
Cardinal Vincent Nichols, President of the Bishops’ Conference, commended the resource, which was launched on All Saints Day.
The Cardinal referred to it as an “important initiative” in his homily given at the 5:30pm Mass in Westminster Cathedral just hours after the project’s launch.
For more information visit: artofdyingwell.org/
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Holy See at UN Denounces Using Science to Spread Death by ZENIT Staff
The Holy See’s permanent observer to the United Nations organizations in Geneva, Archbishop Ivan Jurkovič, urged countries to work together to win the war against the proliferation of biological weapons, lamenting as contrary to human dignity the use of science to spread death.
His words came on Monday as part of an address to the 8th review conference of the Biological Weapons Convention.
Here is the text of his address:
__
Mr. President,
At the outset, Ambassador Molnár, allow me to congratulate you on your election as President of this 8th Review Conference of the Biological Weapons Convention (BWC). The Holy See Delegation offers you its full support for a successful and effective outcome.
The BWC was the first multilateral treaty to ban a whole category of weapons of mass destruction. By stigmatizing biological weapons the BWC managed to create a clear international norm which must be continually strengthened.
We are confronted today with unprecedented complexity in the international security system: breakthroughs in life sciences are posing increasingly difficult challenges to the implementation of the BWC; traditional and non-traditional security threats are more and more intertwined; the threat of the illegal acquisition, production and use of biological agents by terrorists is increasing; the frequent spread of pandemics threatens global health and security.
Mr. President,
The Holy See Delegation would like to add its voice to address the most important issues on the agenda, especially those relevant to the effectiveness of the Convention.
The BWC is an essential pillar of international disarmament and security and its Preamble affirms that the use of biological weapons “would be repugnant to the conscience of mankind and that no effort should be spared to minimize this risk”. Using life to indiscriminately destroy life, using science to spread death instead of curing diseases and alleviating suffering, is contrary to human dignity.
The very nature and purpose of the BWC framework offers a chance to underline and understand the direct link between disarmament and development, and their mutually reinforcing relationship. The right to participate in the fullest possible exchange of equipment, materials and scientific and technological information about the use of bacteriological agents and toxins for peaceful purposes is set out in Article X of the BWC, with the understanding that safety, security and non-proliferation are an essential part of the equation. In this regard, an effective implementation of Art. X could also serve as a good incentive for the universalization of the membership of the BWC.
The recent naturally occurring outbreaks of diseases are an example of the relationship between disarmament and development: they highlight the limitations of the national and international response. We know how quickly these outbreaks can spread across borders and how vulnerable public health systems are, especially in the poorest countries; a response that would likely be even more difficult and strained in the case of an intentional use of biological weapons, especially if it occurred during an armed conflict.
For these reasons, it is important that State Parties continue and strengthen support for capacity-building in States Parties in need of assistance through international cooperation, while coordinating and creating synergies with international and regional organizations and stakeholders. Given their very nature, diseases do not respect borders, so it is in everyone’s interest that our neighbors can rely on robust national health systems. In this regard, development is truly another name for peace and justice.
Additionally, the lack of an institutional mechanism for assistance under the BWC must be re-assessed: there is a need for clear procedures when submitting requests for assistance or when responding to a case of alleged use of biological or toxin weapons. This is of the utmost importance, considering that there are no specific direct provisions for the victims of such attacks.
Advances in science and technology and international cooperation and assistance are strictly interconnected and lie at the very heart of the BWC. As we witness more remarkable breakthroughs in life sciences through more sophisticated genetic engineering and synthetic biology, the BWC finds itself operating within a rapidly changing scientific and technological context. These advances bring positive opportunities for peaceful uses, for new treatments and cures for diseases or for improvements to the environment; but the same knowledge and equipment can be too easily diverted for hostile purposes. Because of this dual-use nature, a systematic and periodic review of science and technology in relation with the BWC is needed if we want to avoid seeing our Convention become irrelevant.
In this regard, education plays a crucial role in addressing the issue of misuse at its roots. National codes of conduct and ethical training should be developed and respected. All stakeholders should join forces: scientists, universities, industries, government, and international agencies should all together feel responsible for the use of biotechnology to promote life and an integral human development. As Pope Francis reminds us: “…we need constantly to rethink the goals, effects, overall context and ethical limits of this human activity, which is a form of power involving considerable risks.” (Laudato Si’, 131)
Capabilities to produce biological weapons are accessible to a wider range of actors, as is witnessed in the growth of “do-it-yourself biology” and “garage labs”. No State alone can win the war against the proliferation of biological weapons. The efforts to prevent non-State actors from acquiring, producing or using chemical and biological weapons require a collective will and joint action in the fields of safety and biosecurity, as well as increased international cooperation and assistance and strengthened capacity-building.
Finally, the Holy See Delegation wishes to express its appreciation for the dedication and good work of the ISU. The ISU should be strengthened, in particular through the addition of technical expertise concerning crucial aspects of the BWC: namely, international assistance and cooperation and the Science and Technology review process.
Mr. President,
Disarmament and non-proliferation instruments are only as successful as State Parties’ commitment to implement them. Today’s complacency is tomorrow’s catastrophe. The Holy See wishes success to this 8th Review Conference, through our common commitment to protecting our people from the real risks we are facing in the field of biology.
Thank you, Mr. President!
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Leaders of Canada’s Bishops Headed to Rome for Annual Visits by ZENIT Staff
A delegation from the Canadian Conference of Catholic Bishops (CCCB) will be in Rome, November 9 to 16, for the annual meetings of its Presidency with a number of dicasteries of the Holy See.
Bishop Douglas Crosby, O.M.I., of Hamilton, CCCB President, is leading the delegation, which includes Bishop Lionel Gendron, P.S.S., of Saint-Jean-Longueuil and CCCB Vice President, and Msgr. Frank Leo, Jr., C.S.S., CCCB General Secretary.
At the beginning of their stay, the CCCB delegates will be received by Pope Francis in a private audience on November 10. The delegation will end its visit a few days before the closing celebration of the Extraordinary Jubilee of Mercy which will be presided by the Holy Father on November 20, the Solemnity of Christ the King.
While in Rome, the CCCB delegation will meet with over 10 dicasteries of the Holy See. These will include the Secretariat of State, the Congregation for Divine Worship and the Discipline of the Sacraments, the Congregation for the Doctrine of the Faith, the Congregation for Bishops, the Congregation for Clergy, the Congregation for the Oriental Churches, the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, the Congregation for the Evangelization of Peoples, the Pontifical Council for Justice and Peace, the Pontifical Council for Promoting Christian Unity, and the new Dicastery for the Laity, the Family and Life. The delegation will meet as well with representatives of the Vatican Publishing House and also be received by the Canadian Ambassador to the Holy See, His Excellency Mr. Dennis Savoie.
The annual visit is an opportunity for the CCCB Presidency to share with the Holy Father and his collaborators about the work of the Bishops of Canada and about significant developments in the life of the Church. The principal areas of activities in which the CCCB is involved concern questions of social justice, ecumenism and interreligious dialogue, consecrated life, catechesis and evangelization, as well as current ethical, moral and social issues.
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US Bishops Praise EPA’s Updated Action Plan, ‘EJ 2020’ by ZENIT Staff
Archbishop Thomas G. Wenski of Miami, chairman of the U.S. bishops’ Committee on Domestic Justice and Human Development, lauded last week the spirit of the updated environmental justice plan from the Environmental Protection Agency (EPA), published in October of 2016.
The EPA’s plan, entitled Environmental Justice 2020 Action Agenda (“EJ 2020”), builds on a previous effort by the agency in 2014. The updated version seeks to “integrate environmental justice considerations in all of the Agency’s programs, strengthen EPA’s collaboration with partners, and demonstrate progress on significant national challenges facing minority and low-income communities.”
“The concern for the good of people, especially the poor and vulnerable communities, is one of the central messages in Pope Francis’ encyclical on the environment,” said Archbishop Wenski. “We welcome efforts by the EPA that recognize what the Pope calls ‘integral ecology,’ where respect for human life and wellbeing go hand in hand with environmental protection.”
Published in 2015, Pope Francis’ ecological encyclical Laudato si’ has garnered worldwide attention and made an important impact on environmental action across the globe. The encyclical touches on environmental justice issues, such as respect for tribal communities, the principles of subsidiarity and solidarity, the emphasis on caring for the poor and the invitation to dialogue within a culture of encounter.
The full text of Laudato si’ and resources about the encyclical are available online at: www.usccb.org/issues-and-action/human-life-and-dignity/environment/index.cfm.
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One of World’s Most Troubling Open Wounds Is Human Trafficking,’ Decries Pope... from ZENIT of Roswell, Georgia, United States for Monday, 7 November 2016Like
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‘One of World’s Most Troubling Open Wounds Is Human Trafficking,’ Decries Pope by Deborah Castellano Lubov
“One of the most troubling of the world’s open wounds is the trade in human beings, a modern form of slavery, which violates the God-given dignity of so many of our brothers and sisters and constitutes a true crime against humanity”
Pope Francis stressed this today when receiving in audience the participants of Religious in Europe Networking Against Trafficking and Exploitation (RENATE).The group is in Rome, Nov. 6-12, for their 2nd European Assembly with the theme “Ending Trafficking Begins with Us.”
Right away the Holy Father acknowledged that while much has been accomplished in realizing the gravity and extent of this problem, “much more needs to be done on the level of raising public consciousness and effecting a better coordination of efforts by governments, the judiciary, law enforcement officials and social workers.”
“As you well know,” the Pontiff continued, “one of the challenges to this work of advocacy, education and coordination is a certain indifference and even complicity, a tendency on the part of many to look the other way, where powerful economic interests and networks of crime are at play.”
For this reason, I express my appreciation of your efforts to raise public awareness of the extent of this scourge, which especially affects women and children. But in a very special way, I thank you for your faithful witness to the Gospel of mercy, as demonstrated in your commitment to the recovery and rehabilitation of victims”.
“Your activity in this area reminds us of ‘the enormous and often silent efforts which have been made for many years by religious congregations, especially women’s congregations’, to care for those wounded in their dignity and scarred by their experiences.”
The Pontiff also recalled all the women who have accompanied other women and children on a deeply personal journey of healing and reintegration.
“Dear friends,” he said, “I trust that your sharing of experiences, knowledge and expertise in these days will contribute to a more effective witness to the Gospel in one of the great peripheries of contemporary society. Commending you, and all those whom you serve, to the loving intercession of Mary, Mother of Mercy, I cordially impart my blessing as a pledge of joy and peace in the Lord.”
Pope Francis concluded, commending them to Mary’s intercession, imparting his blessing, and asking them to pray for him.
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On ZENIT’s Web page:
Full Text: https://zenit.org/articles/popes-address-to-renate/
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Cardinal-elect Tobin Named to Lead Newark Archdiocese by ZENIT Staff
Pope Francis has named Archbishop of Indianapolis, Joseph Tobin, as new Metropolitan Archbishop of the Diocese of Newark, New Jersey, and accepted the resignation of Archbishop John Myers.
The appointment of Archbishop Tobin who will be made a cardinal in the upcoming Nov. 19 consistory was announced by the Vatican today.
Born in Detroit, Michigan in 1952, Joseph William Tobin would obtain a Baccalaureate in Philosophy from Holy Redeemer College in Waterford, Wisconsin, a degree of Master of Religious Education and of Divinity (Pastoral Theology) at Mount Saint Alphonsus Major Seminary in Esopus, New York.
Tobin entered the Congregation of the Most Holy Redeemer (Redemptorists), and made temporary vows on Aug. 5, 1972. In 1976, he made his solemn profession. On June 1, 1978, he was ordained to the priesthood.
After his ordination, Tobin undertook the following assignments: Parochial Vicar (1979-1984), and later Pastor (1984-1990) of Holy Redeemer Parish in Detroit; Episcopal Vicar in the Archdiocese of Detroit (1980-1986); Pastor of Saint Alphonsus Parish in Chicago (1990-1991).
In 1991, he was elected Consultor General of the Redemptorist Fathers, and on 9 September 1997 Superior General. He was re-elected to that position on 26 September 2003. In the same year he became Vice-president of the Union of Superiors General.
Moreover, Tobin has served as a Member of the Council for Relations between the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life and the International Unions of Superiors General (2001-2009).
On Aug. 2, 2010, he was named Secretary of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, and at the same time, elevated to the titular see of Obba, with the dignity of Archbishop. The following Oct. 9, he received episcopal consecration.
On Oct. 18, 2012, he was named residential Archbishop of Indianapolis, Indiana, and on Dec. 3, was installed.
Within the United States Conference of Catholic Bishops, he has served Chairman of the Committee on Clergy, Consecrated Life and Vocations, and as Chairman of the Committee on Evangelization on Catechesis. He is also the President of the Subcommittee on the Catechism.
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Serving People With Rare and Neglected Pathologies at Heart of Upcoming Vatican Conference by ZENIT Staff
Helping people with rare and neglected pathologies will be at the forefront of a Vatican conference this week.
The 31st International Conference of the Pontifical Council for Healthcare Workers (Health Pastoral Care) will have as its theme: “Towards a culture of health that is welcoming and supportive at the service of people with rare and neglected pathologies.” It will take place in the Vatican’s New Synod Hall, Nov. 10-12.
To be attended by 320 people from more than 50 countries, the conference is structured according to three key themes, which constitute the pedagogical key to its work: reform, to focus on current knowledge both in a scientific and a clinical sense; to treat better and with a welcoming and fraternal approach to the life of the patient; and to protect the environment in which humankind lives.
Presenting the conference this morning in the Holy See Press Office were secretary and undersecretary of the Pontifical Council for Healthcare Workers (Health Pastoral Care), Msgr. Jean-Marie Mupendawatu and Fr. Augusto Chendi, M.I., respectively; Dr. Marco Tartaglia, head of the research department on rare diseases and genetic disorders at the Bambino Gesù Pediatric Hospital, Rome; and Dr. Claudio Giustozzi, national secretary of the Italian cultural association “Giuseppe Dossetti: I Valori-Sviluppo e Tutela dei Diritti” ONLUS.
According to the World Health Organization, they explained, a disease is considered rare when it affects one person in two thousand, or fewer. From around five to eight thousand pathologies are defined in this way, of which 80 percent are of genetic origin, and often life-threatening. It is estimated that around 400 million people worldwide are affected.
The WHO also estimates that more than a billion people, of whom almost half are children, are affected by “neglected” illnesses. The majority have an infectious cause and are widespread in geographical areas with a tropical climate, where the populations live without access to drinking water, with poor hygiene, inadequate housing conditions and limited or no access to healthcare services.
“In summary, in conditions of poverty that cause grave health problems for the world’s poor”.
Not only does this situation pose a great challenge from an epidemiological, scientific and clinical point of view, but also from a cultural and political perspective, clearly indicating the need for responsibility and commitment at global level by all interested parties.
“The Church, which throughout her two millennia-long attention for the world of the sick has always been aware of service to the suffering and the ill as an integral part of her mission, intends by organizing this conference to place herself at the service of those affected by rare and neglected pathologies, offering a response of an educational, cultural and pastoral nature.”
“The treatment and care of the sick in general and those affected by rare and neglected pathologies in particular are an inescapable work of evangelical corporal mercy. This pastoral urgency, with special attention to healthcare workers and decision-makers, finds in Pope Francis’ ecclesial vision a renewed zeal, as demonstrated by the various initiatives and actions promoted and realized in this current Extraordinary Jubilee of Mercy.”
Msgr. Mupendawatu concluded by repeating the Holy Father’s words, which appear in the Presentation of the Conference Program: “The Pope considers it to be a priority for the Church, in this historic moment, to be dynamically ‘outbound’ to offer concrete witness to Divine Mercy, making herself a ‘field hospital’ for the ‘rejected’ who live in every existential, socio-economic, healthcare, environmental and geographic periphery in the world.”.
The initiatives that form part of the Conference program will include a meeting of European Catholic Healthcare Institutions, and a photographic exhibition on rare and neglected illnesses that can be visited in the entrance of the Paul VI Hall, starting this Thursday.
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Pope’s Address to RENATE by ZENIT Staff
Pope Francis today received in audience the participants of Religious in Europe Networking Against Trafficking and Exploitation (RENATE). The group is in Rome for their 2nd European Assembly with the theme “Ending Trafficking Begins with Us.” Here is the Vatican-provided translation of the Pope’s address :
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Dear Sisters and Brothers,
I extend a cordial welcome to you, who are taking part in this Second Assembly of the Religious in Europe Networking Against Trafficking and Exploitation. I thank Sister Imelda Poole for her kind words of greeting on your behalf, and I offer my prayerful good wishes for the fruitfulness of these days of prayer, reflection and discussion. It is fitting that your Assembly takes place in Rome during this Extraordinary Jubilee of Mercy. In this season of grace, all of us are invited to enter more deeply into the mystery of God’s mercy and, like the Good Samaritan, to bring the balm of that mercy to so many open wounds in our world.
One of the most troubling of those open wounds is the trade in human beings, a modern form of slavery, which violates the God-given dignity of so many of our brothers and sisters and constitutes a true crime against humanity. While much has been accomplished in acknowledging its gravity and extent, much more needs to be done on the level of raising public consciousness and effecting a better coordination of efforts by governments, the judiciary, law enforcement officials and social workers.
As you well know, one of the challenges to this work of advocacy, education and coordination is a certain indifference and even complicity, a tendency on the part of many to look the other way (cf. Evangelii Gaudium, 211) where powerful economic interests and networks of crime are at play. For this reason, I express my appreciation of your efforts to raise public awareness of the extent of this scourge, which especially affects women and children. But in a very special way, I thank you for your faithful witness to the Gospel of mercy, as demonstrated in your commitment to the recovery and rehabilitation of victims.
Your activity in this area reminds us of “the enormous and often silent efforts which have been made for many years by religious congregations, especially women’s congregations”, to care for those wounded in their dignity and scarred by their experiences (cf. Message for the 2015 World Day of Peace, 5). I think especially of the distinctive contribution made by women in accompanying other women and children on a deeply personal journey of healing and reintegration.
Dear friends, I trust that your sharing of experiences, knowledge and expertise in these days will contribute to a more effective witness to the Gospel in one of the great peripheries of contemporary society. Commending you, and all those whom you serve, to the loving intercession of Mary, Mother of Mercy, I cordially impart my blessing as a pledge of joy and peace in the Lord. I will remember all of you in my prayers, and I ask you, please, to pray for me. Thank you.[Original Text: Italian] [Translation provided by the Vatican]
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Holy Doors of Papal Basilicas to Close Sunday by ZENIT Staff
The Office of Liturgical Celebrations of the Supreme Pontiff has announced that this Sunday, Nov.13, one week before the feast of Christ the King, the Holy Doors of the Papal Basilicas will be closed.
St. John Lateran’s will be closed at 5.30 p.m. Holy Mass, St. Mary Major, at 6 p.m. Mass,
and St. Paul Outside-the-Walls, at 5 p.m., Vespers and Holy Mass.
The cardinals to represent the Pope in the rites are the archpriests of the three basilicas, as follows:
Cardinal Agostino Vallini, archpriest of the Papal Basilica of St. John Lateran
Cardinal Santos Abril y Castelló, archpriest of the Papal Basilica of St. Mary Major
Cardinal James Michael Harvey, archpriest of the Papal Basilica of St. Paul Outside-the-Walls
The Year of Mercy will come to a close the next Sunday, the feast of Christ the King, Nov. 20.
In the bull announcing the jubilee, Pope Francis wrote:
The Jubilee year will close with the liturgical Solemnity of Christ the King on 20 November 2016. On that day, as we seal the Holy Door, we shall be filled, above all, with a sense of gratitude and thanksgiving to the Most Holy Trinity for having granted us an extraordinary time of grace. We will entrust the life of the Church, all humanity, and the entire cosmos to the Lordship of Christ, asking him to pour out his mercy upon us like the morning dew, so that everyone may work together to build a brighter future. How much I desire that the year to come will be steeped in mercy, so that we can go out to every man and woman, bringing the goodness and tenderness of God! May the balm of mercy reach everyone, both believers and those far away, as a sign that the Kingdom of God is already present in our midst!
“It is proper to God to exercise mercy, and he manifests his omnipotence particularly in this way”. Saint Thomas Aquinas’ words show that God’s mercy, rather than a sign of weakness, is the mark of his omnipotence. For this reason the liturgy, in one of its most ancient collects, has us pray: “O God, who reveal your power above all in your mercy and forgiveness …” Throughout the history of humanity, God will always be the One who is present, close, provident, holy, and merciful.
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Statute of the Pontifical Academy for Life by ZENIT Staff
The Statute of the Pontifical Academy for Life, signed by Pope Francis on Oct. 18, was published on Saturday, and will come into effect on Jan. 1, 2017. The following is a Vatican-provided working translation of the text:
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Part I
Nature and Aims
Article 1 – Introduction
§ 1 – The Pontifical Academy for Life, which has its seat in Vatican City State, was instituted by the Supreme Pontiff St. John Paul II by the Motu Proprio Vitae Mysterium of 11 February 1994.
The aim of the Pontifical Academy for Life is the defence and promotion of the value of human life and the dignity of the person.
§ 2 – The specific task of the Academy is to:
a) study questions and issues connected with the promotion and defence of human life from an interdisciplinary perspective;
b) educate in a culture of life – in relation to those aspects that belong to its specific range of competence – through suitable initiatives, always in full respect of the Magisterium of the Church;
c) inform the authorities of the Church, the various institutions of the biomedical sciences, social-healthcare organisations, the mass media and the civil community in general about the most relevant results of its study and research activities in a clear and prompt manner (cf. Vitae Mysterium , 4).
§ 3 – The Academy has a task of a prevalently scientific nature, directed towards the promotion and defence of human life (cf. Vitae Mysterium , 4). In particular, it studies the various aspects that relate to the care of the dignity of the human person at the different ages of existence, mutual respect between genders and generations, the defence of the dignity of each single human being, the promotion of a quality of human life that integrates material and spiritual value, with a view to an authentic “human ecology”, which may help to recover the original balance of Creation between the human person and the entire universe (cf. Chirograph , 15 August 2016).
§ 4 – In carrying out the activity provided for in this Statute, the Pontifical Academy for Life cooperates with the Dicasteries of the Roman Curia, primarily the Secretary of State and the Dicastery for the Laity, the Family and Life, in relation to their respective competences and in a spirit of collaboration.
§ 5 – In order to promote and disseminate the culture of life, the Academy maintains close contacts with university Institutions, scientific Societies and research centres that pursue the various themes connected with life.
Part II
Organisation
Article 2 – The Structure of the Academy
The Pontifical Academy for Life is made up of a Presidency and a Central Office, and the Members, who are also called Academicians.
Article 3 – The Presidency
The Presidency is made up of the President, the Chancellor and the Governing Council. The direction and running of the ordinary and extraordinary activities of the Academy are the responsibility of the President, together with the Chancellor, assisted by the Governing Council. The Ecclesiastical Advisor also belongs to the Presidency.
§ 1 – The President
a) The President is appointed by the Supreme Pontiff, remains in office for the period indicated in the letter of appointment, and can be reconfirmed in office.
b) The President officially represents the Pontifical Academy, directs it in all its activities and is answerable on its behalf to the Holy Father; he convenes and chairs the Governing Council; establishes the agenda and implements the resolutions of the Governing Council. The President convenes and presides over the sessions of the Academy and may invoke the extraordinary collaboration of individual Members.
§ 2 – The Chancellor
a) The Chancellor, appointed by the Supreme Pontiff for the period indicated in the letter of appointment, can be reconfirmed in office.
b) The Chancellor can represent the Pontifical Academy for Life on behalf of the President, and collaborates with him in the direction and running of the activities of the Academy.
§ 3 – The Governing Council
a) The Governing Council of the Pontifical Academy for Life is composed of the President, a possible Vice President, the Chancellor and six Councillors appointed by the Supreme Pontiff, of whom four are chosen from among the Ordinary Members of the Academy, the fifth is proposed by the Dicastery for the Laity, the Family and Life, and the sixth is the President of the Pontifical John Paul II Institute for Studies on Marriage and Family. Each Councillor remains in office for five years and can be reconfirmed in office. The Ecclesiastical Advisor, if appointed, also belongs to the Governing Council (cf. § 4 of this Article).
b) The Governing Council meets in ordinary session at least twice a year to deliberate on the general orientations of the ordinary activities of the Academy and to address special questions connected with the life of the Academy.
c) The Governing Council can meet in extraordinary session to examine grave questions that cannot be postponed. At such sessions all the members of the Governing Council who are present have the right to vote.
d) The Governing Council chooses and appoints the Corresponding Members of the Pontifical Academy for Life, as referred to in Art .5, § 3 of these Statutes, also assessing external proposals, and approves the programmes of study of the General Assemblies and the educational activities, contributing to the general direction of the annual programmes.
§ 4 – The Ecclesiastical Advisor
a) The Ecclesiastical Advisor is appointed by the Supreme Pontiff for a five-year period of office that can be reconfirmed. This office may remain vacant when the office of President or that of Chancellor is held by an Ecclesiastic.
b) The Ecclesiastical Advisor has the task of ensuring that the declarations of the Pontifical Academy for Life are in conformity with Catholic doctrine according to the teachings of the Magisterium of the Church. In addition, he is entrusted with maintaining relations with the Ecclesiastical Superiors.
Article 4 – The Central Office
a) The Central Office of the Pontifical Academy for Life has its seat in the Vatican. It is the executive organ of the Presidency for the overall organisation, implementation and coordination of the activities of the Academy. The Central Office performs its functions in accordance with the directives of the President and the Chancellor.
b) In order to perform its activities in a more effective way, the Central Office is organised into two sections: the scientific section and the technical-administrative section or Secretariat.
§ 1 The scientific section
The scientific section attends to the activities of the Academy in relation to study and research on the basis of the aims set out in the Statutes and the specific tasks of the Pontifical Academy for Life (cf. Article 1).
To this end, the section is organised in three areas: study, formation and information.
§ 2 The technical-administrative section or Secretariat
The technical-administrative section attends to the secretarial and administrative activities of the Academy.
Article 5 – The Members or Academicians
The Pontifical Academy for Life is made up of the Ordinary Members, the Corresponding Members, the Honorary Members and the Young Researcher Members. The appointment of a Member to the Academy requires ascertained willingness to collaborate with the Academy in a spirit of service, solely for the fulfilment of his specific tasks.
§ 1 – Ordinary Members
The Ordinary Members may number up to a maximum of seventy. They are appointed by the Holy Father after hearing the opinions of the Governing Council for a five-year period of office, on the basis of their academic qualifications, proven professional integrity and expertise, and faithful service to the defence and promotion of the right to life of every human person.
Upon the termination of their five-year period of office, ordinary Members may be reconfirmed for subsequent mandates, up to the age of eighty.
§ 2 – The Honorary Members
Some Academicians are appointed by the Holy Father as Honorary Members, linked in a particular way to the life and activity of the Academy.
§ 3 – The Corresponding Members
The Corresponding Members are chosen and appointed for a five-year period of office by the Governing Council on the basis of their professional integrity and expertise, and their acknowledged commitment to the promotion and defence of human life.
At the end of their five-year period of office, corresponding Members can be reconfirmed for a maximum of two further mandates.
§ 4 – Young Researcher Members
The Young Researcher Members come from disciplines associated with the areas of research of interest to the Academy, with a maximum age of 35, selected and appointed by the Governing Council for a five-year period, renewable for one further mandate.
§ 5 – Indications and Rules regarding Members
a) The Academicians are chosen, without any religious discrimination, from amongst ecclesiastical, religious and lay personalities of various nationalities who are experts in the disciplines pertaining to human life (medicine, the biological sciences, theology, philosophy, anthropology, law, sociology, etc.).
b) The new Academicians undertake to promote and defend the principles regarding the value of life and the dignity of the human person interpreted in conformity with the Magisterium of the Church.
c) The Academicians are required to take part in the General Assemblies, in which they present scientific communications, notes and memoranda, debate, vote and have the right to propose appointments and subjects for study and research to the Governing Council.
d) In the case of inability to take part in the works of the General Assembly, the Academicians must adequately justify their absence.
In the case of unjustified absence on more than two occasions during a five-year mandate, the Academician ipso facto ceases to be a Member of the Academy.
e) The position of Academician can be revoked, following the procedure stipulated by the Regulations of the Academy, in the event of a public and deliberate action or declaration that is clearly contrary to the aforementioned principles, or gravely offensive to the dignity and credibility of the Catholic Church and the Academy itself.
f) Institutional political positions in the person’s own country or abroad are not compatible with appointment to or exercise of the office of Member of the Pontifical Academy for Life. Thus, should a Member of the Academy accept such a position he or she is suspended from his or her academic functions, and he or she cannot publicly use the title of Member of the Academy until this institutional office has come to an end.
Part III
Scientific activity and operational instruments
Article 6 – Description of ordinary activities
The scientific and interdisciplinary activity of the Pontifical Academy for Life shall maintain a close connection with the bodies and institutions through which the Church is present in the world of the biomedical sciences, of health, and of healthcare organisations, also offering its collaboration to medical doctors and researchers (including those who are non-Catholics and non-Christians) who recognise that the dignity of man and the inviolability of human life from conception to natural death, as enunciated by the Magisterium of the Church, is the essential moral foundation of the science and art of medicine.
To achieve the aims of its Statutes (cf. Art. 1), the Pontifical Academy for Life:
a) organises a General Assembly every year in which all the Members take part;
b) convenes and coordinates the activity of work groups of a national and international
character;
c) studies the legislation in force in the various countries of the world, the directions of international health-care policy, and the principal currents of thought that bear upon the contemporary culture of life;
d) publishes the results of its study and research and disseminates its cultural and operational proposals through publications and other instruments of mass communication;
e) organises national and international meetings on bioethical questions and issues of great interest;
f) organises initiatives that involve formation in bioethics, takes part in them, and offers its own contribution;
g) participates with its representatives in the most important scientific, biomedical, juridical, political, philosophical, anthropological, charitable-welfare, moral and pastoral (etc.) initiatives pertaining to the aims of the Academy itself.
Part IV
Financial Instruments
Article 7 – Financial resources
As an Institution supported by the Holy See, the Pontifical Academy for Life every year presents a budget for its ordinary and extraordinary activities to the Administration of the Patrimony of the Apostolic See, in accordance with current legislation.
§ 1 – The Foundation Vitae Mysterium
Resources provided by the Foundation Vitae Mysterium are primarily destined for the support of the ordinary or extraordinary activities of the Academy. In the case of sufficient availability of financial resources, a part of these resources can also be allocated to the funding of study grants and other initiatives for formation in bioethics, in particular for people from developing countries, or in regions where the culture of life is most in need of support.
Part V
Final Provisions
Article 8 – Regulations
In order to ensure the effective implementation of these Statutes, the President and the Chancellor, after hearing the opinions of the Governing Council, will submit the Regulations of the Pontifical Academy for Life to the Cardinal Secretary of State for his approval.
These Regulations shall contain, in addition to a list of positions and job descriptions of the Central Office, supplementary provisions relating to the structure and the working of the Academy.
This Statute is approved for five years. I order its promulgation through publication in the daily “L’Osservatore Romano” and subsequently in the Acta Apostolicae Sedis , entering into force on 1 January 2017.
From the Vatican, 18 October 2016.
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Declaration of Vatican Press Office Director on Purported Episcopal Ordinations Without Pontifical Mandate in Continental China by ZENIT Staff
Below is the declaration released today by Greg Burke, Director of the Holy See Press Office concerning the purported episcopal ordinations without the Pontifical Mandate in Continental China:
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Declaration of the Director of the Holy See Press Office, Greg Burke, concerning the purported episcopal ordinations without the Pontifical Mandate in Continental China:
“In recent weeks, there has been a series of reports regarding some episcopal ordinations conferred without Papal Mandate of priests of the unofficial community of the Catholic Church in Continental China.
The Holy See has not authorised any ordination, nor has it been officially informed of such events. Should such episcopal ordinations have occurred, they would constitute a grave violation of canonical norms.
The Holy See hopes that such reports are baseless. If not, it will have to await reliable information and sure documentation before adequately evaluating the cases. However, it is reiterated that it is not licit to proceed with any episcopal ordination without the necessary Papal Mandate, even by appealing to particular personal beliefs”.
7 November 2016
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Pope’s Address to Habsburg Family by ZENIT Staff
Below is a ZENIT translation of the address Pope Francis gave 300 members of Austria’s Habsburg family, when he received them in the Vatican on Saturday as they make a family pilgrimage to Rome, on the occasion of the Jubilee of Mercy.:
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Dear Ladies and Gentlemen,
I am happy to receive you on the occasion of the Jubilee pilgrimage, which you wished to carry out as a family. I wish to stress this aspect because the family, in a broad sense, with the richness of its bonds and of its variety, is a value to be rediscovered in our time.
In this happy circumstance, you are remembering especially Blessed Karl of Austria, who in fact one hundred years ago or so ascended the throne. May his spiritual presence in your midst be such that the Habsburg family does not turn today to the past nostalgically but, on the contrary, is actively present in today’s history with its challenges and needs. In fact, some of you play leading roles in organizations of solidarity and human and cultural promotion, as well as in supporting the European project as a common home founded on human and Christian values.
I also learned with joy that in the new generation of your family some vocations to the priesthood and to consecrated life have matured. I give thanks with you to the Lord and it gives further proof of the fact that the Christian family is the first terrain in which the seeds of vocations – beginning in fact with the conjugal, which is a true and proper vocation! – can sprout and develop.
Karl of Austria was first of all a good family man, and as such a servant of life and of peace. He had known war, having been a simple soldier at the beginning of World War I. He assumed the kingdom in 1916 and, sensitive to the voice of Pope Benedict XV, he spent himself with all his strength for peace, at the cost of being misunderstood and derided. In this also he gives us an ever more timely example, and we can invoke him as intercessor to obtain from God peace for humanity.
I thank you from my heart for your visit and I assure you that I will accompany your family’s path with my prayer. And you too, please, do not forget to pray for me. Thank you![Original text: Italian] [Translation by ZENIT]
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Pope’s Address to Popular Movements by ZENIT Staff
Below is a ZENIT working translation of Pope Francis’ address when receiving Saturday afternoon in the Vatican’s Paul VI Hall, the participants in the Third World Meeting of Popular Movements, Nov. 2-5, in Rome. Before the Pope’s arrival, the participants enjoyed some festivities, alternated with songs and testimonies. On his arrival, Cardinal Peter Turkson, President of the Pontifical Council for Justice and Peace, received Pope Francis and expressed a brief greeting to him. Then, a video was presented summarizing the works of the meeting and a programmatic document of the Popular Movements.
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Sisters and Brothers, good afternoon.
In this, our third meeting, we express the same thirst, the thirst for justice, the same clamor: earth, roof and work for all. I thank the delegates, who have come from urban, rural and labor peripheries of the five Continents, from more than 60 countries, who have come to debate once again how to defend these rights, which bring us together. Thank you to the Bishops who came to accompany you. Thank you also to the thousands of Italians and Europeans who have united themselves to you today at the close of this meeting. Thank you to the observers and to the young people committed to public life, who came with humility to listen and to learn. How much hope I have in young people! I thank you, too, Cardinal Turkson, for the work you have done in the Dicastery and I would also like to mention the contribution of the former Uruguayan President, Jose Mujica, who is present.
In our last meeting, in Bolivia, with a majority of Latin Americans, we spoke of the need for change, for a change of structures, so that life is worthy. We also <spoke about> how you, the Popular Movements, are sowers of change, promoters of a process in which millions of great and small actions linked creatively can come together, as in a poem, that is why I wished to call you “social poets,” and we also enumerated some indispensable tasks to walk towards a human alternative given the globalization of indifference: 1. To put the economy at the service of peoples; 2. To build peace and justice; 3. To defend Mother Earth.
That day, in the voice of a scavenger and a peasant, the conclusions were read, the ten points of Santa Cruz de la Sierra, where the word change was pregnant with great content, it was intertwined with fundamental things that you claim: fitting work for the excluded from the labor market; land for the peasant and for native peoples; housing for homeless families; urban integration for popular neighborhoods; eradication of discrimination, of violence against women and new forms of slavery; an end to all wars, to organized crime and repression; freedom of expression and democratic communication; science and technology at the service of peoples. We also heard how you were committing yourselves to embrace a plan of life that rejects consumerism and recovers solidarity, love between us and respect for nature as essential values. It is the happiness of “living well,” which you claim, the “good life,” and not that egoistic ideal that inverts words deceitfully and proposes the “good life” to us.
Those of us who are here today, of different origins, beliefs and ideas, perhaps are not in agreement with everything, no doubt we think differently on many things, but we certainly agree on these points.
I learnt also of meetings and workshops held in different countries where the debates were multiplied in light of the reality of each community. That is very important because the real solutions to current problems will not come from one, three or a thousand conferences. They must be the fruit of a collective discernment that matures in territories with brothers, a discernment that becomes a transforming action, “according to the places, times and persons,” as Saint Ignatius would say. Otherwise, we run the risk of abstractions, of “slogans” that are beautiful phrases but that are unable to support the life of our communities” (Letter to the President of the Pontifical Commission for Latin America, March 19, 2016). Globalizing ideological colonialism attempts to impose supra-cultural recipes that do not respect the identity of peoples. You follow another path, which is, at the same time, local and universal — a path that reminds me how Jesus asked that the crowd be organized in groups of fifty to distribute the bread (cf. Homily on the Solemnity of Corpus Christi, Buenos Aires, June 12, 2004).
We just saw the video that you presented by way of conclusion of this third meeting. We saw your faces in the debates on what to do in face of “the anxiety that engenders violence.” So many proposals, so much creativity, so much hope in your voice, you who are perhaps the ones who have the most reason to complain, to remain shut in conflicts, to fall into the temptation of the negative. Yet, nevertheless, you look ahead, you think, discuss, propose and act. I congratulate you, I accompany you, and I ask you to continue opening paths and struggling, which gives me strength, which gives us strength. I believe our dialogue, which is added to the effort of so many millions who work daily for justice worldwide, is taking root.
I would like to touch upon some more specific subjects, which are those I have received from you, which have made me reflect and I return them at this moment.
First: Terror and walls. However, that germination, which is slow, which takes time, as does all gestation, is threatened by the speed of a destructive mechanism that works in the opposite sense. There are powerful forces that can neutralize this process of maturation of a change that is able to displace the primacy of money and place the human being again, man and woman, at the center. That “invisible thread” of which we spoke in Bolivia, that unjust structure that links all the exclusions that you suffer, can harden and become a lash, an existential lash that, as in Egypt of the Old Testament, enslaves, robs freedom, lashes some mercilessly, and constantly threatens others, to herd all as cattle where divinized money desires.
Who governs then? Money. How does it govern? With the lash of fear, of anxiety, of economic, social, cultural and military violence that engenders more and more violence in a downward spiral that seems endless. How much pain and how much fear! There is – I said a short while ago – a basic terrorism that stems from the global control of money over land and attempts against the whole of humanity. That basic terrorism fuels derived terrorisms, such as drug terrorism, State terrorism and what some erroneously call ethnic or religious terrorism, but no people, no religion is terrorist. It’s true that there are small fundamentalist groups everywhere. However, terrorism begins when one “has rejected the wonder of Creation, man and woman, and replaced it with money” (Press Conference on the Return Flight from the Apostolic journey to Poland, July 31, 2016). That system is terrorist.
Almost one hundred years ago, Pius XI foresaw the growth of a global economic dictatorship, which he called the “international imperialism of money.” (Encyclical Letter Quadragesimo Anno, May 15, 1931, 109). I am speaking of the year 1931. The Hall in which we are now speaking is called “Paul VI,” and it was Paul VI who, 50 years ago, lamented the “new abusive form of economic dictatorship in the social, cultural and also political field” (Apostolic Letter Octogesima adveniens, May 14, 1971, 44). These are the harsh, but just words of my predecessors who foresaw the future. The Church and the prophets said, millennia ago, what scandalizes what the Pope repeats in this time […] The whole Social Doctrine of the Church and the teaching of my predecessors rebel against the idol of money that reigns; instead of serving, it bullies and terrifies humanity.
No tyranny, no tyranny is sustained without exploiting our fears. This is key, hence all tyranny is terrorist. And when that terror, which was sown in the peripheries, with massacres, sackings, oppression and injustice, explodes in centers with different forms of violence, including odious and cowardly attacks, citizens who still have some rights are tempted with the false security of physical or social walls, walls that shut some in and exile others — walled, terrorized citizens on one side; excluded, exiled and more terrorized still on the other. Is this the life that God our Father wants for His children?
Fear is fuelled, manipulated … because fear, in addition to being good business for the merchants of weapons and death, weakens and unbalances us and destroys our psychological and spiritual defenses, anestethizes us in face of others’ suffering and in the end makes us cruel. When we hear that the death of a youth is celebrated, who perhaps erred on the way, when we see that war is preferred to peace, when we see that xenophobia is generalized, when we see that intolerant proposals gain ground, behind that cruelty which seems monumental is the cold breath of fear. I ask you to pray for all those who are afraid, let us pray that God will give them the courage and that in this Year of Mercy we will be able to soften our hearts. Mercy is not easy, it is not easy … it takes courage. That is why Jesus says to us: “Have no fear” (Mathew 14:27), as mercy is the best antidote against fear. It is much better than anti-depressants and tranqulizers. <it is> much more effective than walls, bars, alarms and weapons. And it is free: it is a gift of God.
Dear brothers and sisters: all walls fall – all. Let us not be deceived. As you have said: “Let us continue working to build bridges between peoples, bridges that enable us to bring down the walls of exclusion and exploitation” (Conclusive Document of the 2nd World Meeting of Popular Movements, July 11, 2015, Cruz de la Sierra, Bolivia). Let us face Terror with Love.
The second point I would like to touch upon is: Love and bridges. On a day like today, a Saturday, Jesus did two things that, the Gospel tells us, precipitated the conspiracy to kill Him. He was passing with His disciples through a field, a sown field. The disciples were hungry and they ate ears of corn. We are told nothing of the “proprietor” of that field … underlying was the universal destiny of goods. The fact is that, in face of hunger, Jesus prioritized the dignity of God’s children over a formalistic, accommodative and self-interested interpretation of the norm. When the Doctors of the Law complained with hypocritical indignation, Jesus reminded them that God wants love not sacrifices, and He explained to them that the Sabbath is made for the human being and not the human being for the Sabbath (cf. Mark 2:27). He confronted hypocritical and self-sufficient thought with the humble intelligence of the heart (cf. Homily, I Congress of Evangelization of the Culture, Buenos Aires, November 3, 2006), which always prioritizes the human being and rejects that specific logics obstruct his freedom to live, love and serve his neighbor.
And later, that same day, Jesus did something “worse,” something that irritated the hypocrites and arrogant even more, who were watching Him because they were looking for an excuse to trap Him. He cured a man’s withered hand. A hand, that is a strong sign of doing, of work. Jesus gave back to that man the ability to work and with that He gave him back his dignity. How many withered hands <there are>, how many individuals deprived of the dignity of work, because, to defend their unjust systems, hypocrites are opposed to their being healed. Sometimes, I think that when you, the organized poor, invent your own work, create a cooperative, recover a broken fabric, are recycling the discarded <items> of the consumerist society, facing the inclemency of the weather to sell in a square, claiming a parcel of land to cultivate and feed the hungry … when you do this, you are imitating Jesus because you seek to heal, even if only a little, even if precariously, this atrophy of the prevailing socio-economic system, which is unemployment. I am not surprised that you too are watched and persecuted sometimes, nor am I surprised that the arrogant are not interested in what you say to them.
On that Sabbath, Jesus staked His life because, after healing that hand, the Pharisees and Herodians (cf. Mark 3:6), two parties opposing one another, who feared the people and also the empire, made their calculations and conspired to kill Him. I know that many of you stake your life. I know, I want to remind you that some are not here today because they staked their life … but there is no greater love than to give one’s life. Jesus teaches us this.
The “3-T,” that cry of yours that I make my own, has something of that humble but at the same time strong and healing intelligence – the project-bridge of peoples in face of the project-wall of money – a project that aims at integral human development. Some of you know that our friend, Cardinal Turkson, is now presiding over the dicastery that bears that name: Integral Human Development. The contrary of development, one can say, is atrophy. paralysis. We must help so that the world is cured of its moral atrophy. This atrophied system can offer certain cosmetic implants, which are not true development: economic growth, technical advances, greater “efficiency” to produce things that are purchased, used and thrown away lumping us all in the vertiginous dynamic of the disposable, but this world does not make possible the development of the human being in his totality, a development that is not reduced to consumption, that is not reduced to the wellbeing of a few, that includes all peoples and persons in the fullness of their dignity, enjoying fraternally the wonder of Creation. That is the development we need: human, integral, respectful of Creation, of this common home.
Another point is: Bankruptcy and bailout. Dear brothers, I want to share some reflections with you on two other subjects that, together with “3-T” and integral ecology, were central to your debates in the last days and are central in this historic time.
I know that you dedicated a day to the drama of migrants, refugees and displaced. <individuals>. What should be done in face of this tragedy? In the Dicastery that Cardinal Turkson is in charge of, there is a Department for attention to these situations. I decided that, at least for a while, that Department should depend directly on the Pontiff, because there is an ignominious situation here, which I can only describe with a word that came to me spontaneously in Lampedusa: shame.
There, as also in Lesbos, I was able to feel up close the suffering of so many families expelled from their land for economic or violent reasons of all sorts, exiled multitudes – I have said it in front of authorities worldwide – as the consequence of an unjust socio-economic system and of warring conflicts that they did not seek, that they did not create –who today suffer the painful uprooting from their homeland’s soil; instead, those who created them refuse to receive them.
I make my own the words of my brother Archbishop Jeronimos of Greece: “Those who see the eyes of the children we meet in the refugee camps are able to recognize immediately, in its totality, the ‘bankruptcy’ of humanity” (Address in the Refugee Camp of Moria, Lesbos, April 16, 2016). What is going on in today’s world that, when a bank is bankrupt scandalous sums appear to save it, but when this bankruptcy of humanity happens, there is not a 1000th part to save brothers that are suffering so much? And so the Mediterranean has become a cemetery, and not only the Mediterranean — so many cemeteries beside the walls, walls stained by innocent blood. During the days of this meeting, they said it in the video: How many died in the Mediterranean?
Fear hardens the heart and it is transformed into blind cruelty that refuses to see the blood, the pain, the face of the other. My brother Patriarch Bartholomew said it: “Whoever is afraid of you has not looked at you in the eyes. Whoever is afraid of you has not seen your faces. Whoever is afraid does not see your children; he forgets that dignity and freedom transcend fear and transcend division. He forgets that migration is not a problem of the Middle East and of the North of Africa, of Europe and of Greece. It is a problem of the world” (Address in the Refugee Camp of Moria, Lesbos, April 16, 2016).
It is, in truth, a problem of the world. No one should feel obliged to flee from his homeland. But the evil is twofold when, in face of these terrible circumstances, the migrant sees himself thrown to the claws of the people traffickers to cross the borders and it is threefold if when he arrives at the land in which he believed he would find a better future, he is scorned, exploited, and even enslaved. This can be seen in any corner of hundreds of cities – or he is simply not allowed to enter.
I ask you to do all that you can. Never forget that Jesus, Mary and Joseph also experienced the dramatic condition of refugees. I ask you to exercise that very special solidarity that exists among those that have suffered. You know how to rescue factories from bankruptcy, recycle what others throw away, create work posts, till the earth, build dwellings, integrate segregated neighborhoods and claim tirelessly, as that widow of the Gospel who asks insistently for justice ((cf. Luke 18:1-8). Perhaps with your example and insistence, some states and international organizations will open their eyes and adopt the appropriate measures to receive and integrate fully all those that, for some circumstance or another, seek refuge far from their home. And also to address the profound causes by which thousand of men, women and children are expelled every day from their native land.
To give example and to claim is a form of involving oneself in politics and this leads me to the second pivot that you debated in your meeting: the relation between the people and democracy — a relation that should be natural and fluid but which runs the risk of getting blurred to the point of being unrecognizable. The breach between peoples and our present forms of democracy is enlarged increasingly as a consequence of the enormous power of economic and media groups that seem to dominate them. I know that Popular Movements are not political parties and let me say to you that, to a great extent, their wealth is rooted in that, because they express a different, dynamic and vital form of social participation in public life. However, do not be afraid to involve yourselves in great discussions, and in politics with a capital “P”, and I quote Paul VI again: “Politics offers a serious and difficult path – although not the only one – to fulfil the grave duty that Christian men and women have to serve others” (Apostolic Letter Octogesima Adveniens, May 14, 1971, 46). Or that phrase that I repeat so often, and I am always confused – I do not know if it is Paul VI or Pius XII: “Politics is one of the highest forms of charity, of love.”
I would like to point out two risks that have to do with the relation between Popular Movements and politics: the risk of being corseted and the risk of being corrupted.
First, not to let yourselves be corseted, because some say: cooperatives, soup kitchens, the agro-ecological kitchen gardens, micro-enterprises, the desire for welfare plans … that is fine up to a point. While one is kept in the corset of “social policies,” while the economic policy is not challenged or politics with a capital “P”, one is tolerated. That idea of social policies conceived as a policy towards the poor but never with the poor, never of the poor and much less so inserted in a plan that reunifies peoples at times seems to me a sort of made up dump to contain the refuse of the system. When you, from your rootedness in what is close to you, from your daily reality, from the neighborhood, from the spot, from the organization of communal work, from person-to-person relations, dare to question “macro-relations,” when you scream, when you shout, when you presume to point put to power a more integral plan, then you are no longer tolerated. You are not tolerated so much because you are getting out of the corset, you are entering the terrain of great decisions that some hope to monopolize in small castes. Thus democracy is atrophied, it becomes a nominalism, a formality, it loses its representativeness, it is disembodied because it leaves the people outside in its daily struggle for dignity, in the building of its future.
You, the organizations of the excluded and so many organizations of other sectors of society, are called to revitalize, to found again the democracies that are going through a real crisis. Do not fall into the temptation of the corset that reduces you to secondary actors, or worse, to mere administrators of the existing misery. In these times of paralysis, disorientation and destructive proposals, the protagonist participation of the peoples that seek the common good can overcome, with God’s help, the false prophets that exploit fear and despair, that sell magic formulas of hatred and cruelty or of an egoistic wellbeing and illusory security.
We know that “while the problems of the poor are not resolved radically, renouncing the absolute autonomy of the markets and of financial speculation and attacking the structural causes of inequality, the problems of the world will not be resolved and, in fact, no problem <will be resolved>. Inequality is the root of the social evils” (Apostolic Exhortation Evangelii Gaudium, 202). Therefore, I said and repeat: “The future of humanity is not only in the hands of the great leaders, the great powers and the elites. It is essentially in the hands of peoples, in their capacity to organize themselves and also in their hands that water with humility and conviction this process of change” (Address during the Second World Meeting of Popular Movements, Santa Cruz de la Sierra, Bolivia, July 9, 2015). The Church, the Church also can and must, without pretending to a monopoly of the truth, pronounce herself and act especially in face of “situations where wounds and dramatic suffering are touched, and in which values, ethics, the social sciences and faith are involved (Address at the Summit of Judges and Magistrates against the Trafficking of Persons and Organized Crime, Vatican, June 3, 2016). This was the first risk: the risk of the corset, and the invitation to enter great politics.
The second risk, I was saying, is to let oneself be corrupted. Just as politics is not a matter of “politicians,” corruption is not an exclusive vice of politics. There is corruption in politics, there is corruption in businesses, there is corruption in the media, there is corruption in the Churches and there is also corruption in social organizations and Popular Movements. It is right to say that there is a naturalized corruption in some ambits of the economic life, in particular in financial activity, which has less press than corruption linked directly to the political and social realm. It is right to say that often cases of corruption are manipulated with evil intentions. But it is also right to clarify that those who have opted for a life of service have an additional obligation that is added to the honesty with which any person must act in life. The bar is higher: one must live one’s vocation to serve with a very strong sense of austerity and humility. This is true for politicians but also true for social leaders and for us, Pastors. I said “austerity.” I would like to clarify what I am referring to with the word austerity. It can be an ambiguous word — moral austerity, austerity in the way of living, austerity in how I lead my life, my family – moral and human austerity, because in the more scientific field, scientific-economic if you will, or of the market sciences, austerity is synonymous with adjustment. I am not referring to this. I am not speaking of that. I would advise any person who is too attached to material things or to the mirror, who likes money, exuberant banquets, sumptuous mansions, refine outfits, luxury cars, to see what is happening in his heart and to pray that God may free him from these attachments. However, paraphrasing the former Latin American President who is around here, one who is attached to all these things must not, please, enter politics, must not get involved in a social organization or Popular Movement, because he will do much harm to himself, to his neighbor and he will stain the noble cause he represents. Neither must he enter a seminary.
In face of the temptation of corruption, there is no better antidote than austerity, moral and personal austerity. And to practice austerity is, in addition, to preach by example. I ask you not to underestimate the value of example, because it is stronger than a thousand words, than a thousand fliers, than a thousand likes, than a thousand retweets, than a thousand YouTube videos. The example of an austere life at the service of one’s neighbor is the best way to promote the common good and the bridge-project of the 3.T. I ask the leaders not to tire in practicing that moral, personal austerity and I ask all that they exact of leaders that austerity, which, moreover, will make them very happy. Dear sisters and brothers, the corruption, arrogance, exhibitionism of leaders increases collective disbelief, the sensation of abandonment and retro-fuels the mechanism of fear that supports this iniquitous system.
To conclude, I would like to ask you to continue addressing fear with a life of service, solidarity and humility in favor of peoples and, especially of those who suffer most. You will make many mistakes, we all make mistakes, but if we persevere on this path, sooner than later we will see the fruits. And I insist, the best antidote against terror is love. Love cures everything. Some know that after the Synod on the Family, I wrote a document that is entitled Amoris Laetitia — the joy of love — a document on love in each one’s family, but also in that other family, which is the neighborhood, the community, the people, humanity. One of you asked me to distribute a notebook that contains a fragment of the fourth chapter of that document. I believe you will be handed it as you go out. It goes, therefore, with my blessing. There is some “useful advice” there to practice the most important of Jesus’ commandments.
In Amoris Laetitia, I quoted a deceased Afro-American leader, Martin Luther King, who opted for fraternal love even in the midst of the worst persecutions and humiliations. I want to recall it today with you, that is: “When you rise to the level of love, of its great beauty and power, the only thing you seek to defeat is malignant systems. You love the individuals trapped in that system, but you try to defeat that system […] Hatred for hatred only intensifies the existence of hatred and evil in the universe. If I strike you and you strike me, and I return your blow and you return it to me and so successively, it is evident that one reaches the infinite. It simply never ends. Somewhere, someone must have some sense, and that is the strong person. The strong person is the person that can break the chain of hatred, the chain of evil”. He said this in 1957 (n. 118 Sermon in the Baptist Church of Dexter Avenue, Montgomery, Alabama, November 17, 1957).
I thank you again for your work and your presence. I want to ask God, Our Father, to accompany you and bless you, to fill you with His love and defend you on the way, giving you abundantly that strength that keeps us upright and gives us the courage to break the chain of hatred: that strength is hope. I ask you, please, to pray for me, and those who cannot pray already know they must think of me well and send me a good wave. Thank you.[Original text: Spanish] [Translation by ZENIT]
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Pope to Prisoners: ‘You Can Open a New Chapter of Your Lives’... from ZENIT of Roswell, Georgia, United States for Sunday, 6 November 2016
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Pope to Prisoners: ‘You Can Open a New Chapter of Your Lives’ by Deborah Castellano Lubov
‘By learning from past mistakes, you can open a new chapter of your lives.’
Pope Francis told prisoners this during the Mass he celebrated this morning in St. Peter’s Basilica for the Jubilee of Prisoners, encouraging them to start their lives anew, regardless of the past.
In his homily, Francis recalled today’s Gospel according to St. Luke which speaks about resurrection, and how we must have two types of hope: not only that for being born to a new life after death, but for a new life, even today…
“Hope is a gift of God. We must ask for it. It is placed deep within each human heart in order to shed light on this life, so often troubled and clouded by so many situations that bring sadness and pain. We need to nourish the roots of our hope so that they can bear fruit; primarily, the certainty of God’s closeness and compassion, despite whatever evil we have done.”
“There is no corner of our heart that cannot be touched by God’s love,” Francis said, noting, “May none of you allow yourselves to be held captive by the past!”
The Pope acknowledge that we–even if we wanted to–can never rewrite the past.
History Starting Now Has Yet to Be Written
“But the history that starts today, and looks to the future, has yet to be written, by the grace of God and your personal responsibility.”
Learning from our errors, he stressed, can make it possible to start over…
“Let us never yield to the temptation of thinking that we cannot be forgiven. Whatever our hearts may accuse us of, small or great, “God is greater than our hearts” (1 Jn 3:20). We need but entrust ourselves to his mercy.”
The Jesuit Pope reminded them that even faith as small as a mustard seed, has the power to move mountains.
“How many times has the power of faith enabled us to utter the word pardon in humanly impossible situations. People who have suffered violence and abuse, either themselves, or in the person of their loved ones, or their property… there are some wounds that only God’s power, his mercy, can heal.”
Never Abandons
Whenever someone makes a mistake, the Holy Father assured, God’s mercy is all the more present…, “awakening repentance, forgiveness, reconciliation and peace.
The Pope then encouraged those present to realize that this gathering for the imprisoned should have them reflect on mercy, as God’s love expressed, and that Jubilee’s are, by their nature, a time for faithful to find freedom.
“Certainly, breaking the law involves paying the price, and losing one’s freedom is the worst part of serving time, because it affects us so deeply. All the same, hope must not falter. Paying for the wrong we have done is one thing, but another thing entirely is the “breath” of hope, which cannot be stifled by anyone or anything. Our heart always yearns for goodness. We are in debt to the mercy that God constantly shows us, for he never abandons us (cf. Augustine, Sermo 254:1).”
God Hopes…
Recalling that in St. Paul’s letter to the Romans, he speaks of God as “the God of hope” (15:13), Francis observed: “It is as if Paul wants to say also to us: “God hopes”.
While this may seem paradoxical, the Pope underscored, this is true
“It is true: God hopes! ….His mercy gives him no rest.”
He encouraged the imprisoned to remember that He is like that Father in the parable of the Prodigal Son, who keeps hoping for the return of his son, and that He is God, Who does not rest until He finds the lost sheep (Lk 15:5).
“So if God hopes, then no one should lose hope. For hope is the strength to keep moving forward. It is the power to press on towards the future and a changed life. It is the incentive to look to tomorrow, so that the love we have known, for all our failings, can show us a new path.”
In a word, hope is the proof, lying deep in our hearts, of the power of God’s mercy.
That mercy invites us to keep looking ahead and to overcome our attachment to evil and sin through faith and abandonment in him.
All Make Mistakes ….’Why Them and Not Me?’
“Sometimes, a certain hypocrisy leads to people considering you only as wrongdoers, for whom prison is the sole answer. I want to tell you, every time I visit a prison I ask myself: “Why them and not me?”.
“We can all make mistakes: all of us. And in one way or another we have made mistakes. Hypocrisy leads us to overlook the possibility that people can change their lives; we put little trust in rehabilitation, rehabilitation into society.”
In this way, the Pope said, we forget that we are all sinners and often, without being aware of it, we too are prisoners.
“Pointing the finger against someone who has made mistakes cannot become an alibi for concealing our own contradictions,” he said, adding, “No one can live without the certainty of finding forgiveness!”
Pope Francis concluded, praying that Mary look upon each of the prisoners with a Mother’s love, and that she “intercedes for you, so that your hearts can experience the power of hope for a new life, one worthy of being lived in complete freedom and in service to your neighbour.”
After the recitation of the Angelus prayer at noon, Pope Francis made an appeal for improving prison condition’s worldwide, recalled the Paris Agreement that came into force on Friday, and the 38 Albanian martyrs who were beatified yesterday.
Also as usual, the Holy Father wished all those present a good Sunday, lunch, and reminding them to pray for him.
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On Zenit’s web page:
Homily: https://zenit.org/articles/popes-homily-at-jubilee-of-prisoners/
Angelus: https://zenit.org/articles/angelus-address-on-resurrection/
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ANGELUS ADDRESS: On Resurrection by ZENIT Staff
Here is a ZENIT translation of the address Pope Francis gave today before and after praying the midday Angelus with those gathered in St. Peter’s Square.
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Dear brothers and sisters, good morning!
A few days after the feasts of All Saints and All Souls Day, this Sunday’s Gospel invites us once again to reflect on the mystery of the resurrection of the dead. The Gospel (Lk 20.27-38) presents Jesus confronted with some Sadducees, who did not believe in resurrection, and conceived of the relationship with God as only in the dimension of earthly life. And then, to ridicule the resurrection and put Jesus in difficulty, they present him with a paradoxical and absurd case: a woman who had seven husbands, all brothers to one another, who died one after the other. And so the malicious question addressed to Jesus: ‘Now, at the resurrection, whose wife will that woman be? (v. 33)?
Jesus does not fall into the trap and reaffirms the truth of the resurrection, explaining that the existence after death will be different from that on Earth. He makes it clear to them that you cannot apply the categories of this world to the realities that go beyond and are larger than what we see in this life. For He says: “The children of this age marry and are given in marriage, but those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage”(vv. 34-35). With these words, Jesus intends to explain that in this world, we live in temporary realities, that end; while instead, in the afterlife, after the resurrection, we will not have the death as a horizon and we will live everything, even human bonds, in the dimension of God, in a transfigured way. Even marriage, a sign and instrument of the love of God in this world, [will be] transformed into the light that will shine in the glorious Communion of Saints in heaven.
The “children of heaven and resurrection” are not a privileged few, but they are all men and all women, because the salvation brought by Jesus is for everyone. And the life of resurrection will be similar to that of the angels (cf. v. 36), that is, all immersed in the light of God, completely dedicated to His praise, in an eternity full of joy and peace. But be careful! The resurrection is not only the fact of resurrection after death, but it is a new kind of life that we experience in today already; It is victory over anything that we can already anticipate. The resurrection is the foundation of Christian faith and hope! If there were no reference to heaven and eternal life, Christianity would be reduced to ethics, a philosophy of life. Instead the message of the Christian faith comes from heaven, it is revealed by God and is beyond this world. To believe in the resurrection is essential, so that our every act of Christian love is ephemeral and an end in itself, and becomes a seed destined to bloom in the garden of God, and produces fruits of eternal life.
May the Virgin Mary, Queen of heaven and earth, confirm us in the hope of the resurrection, and help us to make fruitful, through good works, the Word of her Son, sown in our hearts.[Original text: Italian] [Translation by Deborah Castellano Lubov]
After the Angelus:
Dear Brothers and Sisters,
On the occasion of today’s Jubilee of prisoners, I would like to make an appeal for the improvement of living conditions in prisons around the world, so that it fully respects the human dignity of detainees. In addition, I wish to reiterate the importance of reflecting on the need for criminal justice that is not only punitive, but is open to hope and the prospect of reinserting the offender into society. In a special way, I submit to the consideration of competent civil authorities of each country the opportunity to make, in this Holy Year of Mercy, an act of clemency towards those prisoners who will be considered eligible to benefit from this measure.
Two days ago, the Paris Agreement on the climate of the planet came into force. This breakthrough proves that humanity has the ability to work together for the protection of Creation (Laudato si‘ 13), to put the economy at the service of people and to build peace and justice. Then, tomorrow, in Marrakech, Morocco, a new session of a climate conference, aims to, along with other things, implement this agreement. I hope that awareness of our responsibility for the care of the common home guides this whole process.
Yesterday, in Shkodra, Albania, 38 martyrs were beatified: two bishops, many priests and religious, one seminarian and some lay people, [who were] victims of severe persecution of the atheist regime that dominated a long time in that country in the last century. They preferred to suffer imprisonment, torture and eventually death, in order to remain faithful to Christ and the Church. May their example help us find strength in the Lord who offers support in times of trouble, and inspires attitudes of kindness, forgiveness and peace.
I greet all of you pilgrims who have come from different countries: families, church groups, associations. In particular, I greet the faithful of Sydney and San Sebastián de los Reyes, the Centre Académico Romano Foundation and the Catholic Community in Venezuela in Italy; as well as groups of Adria-Rovigo, Mendrisio, Roccadaspide, Nova Siri, Pomigliano D’Arco and Picerno.
I wish you all a good Sunday. Please do not forget to pray for me. Good lunch and goodbye![Original text: Italian] [Translation by Deborah Castellano Lubov]
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Gospel for Nov. 6 by ZENIT Staff
Some Sadducees, those who deny that there is a resurrection,
came forward and put this question to Jesus, saying,
“Teacher, Moses wrote for us,
If someone’s brother dies leaving a wife but no child,
his brother must take the wife
and raise up descendants for his brother.
Now there were seven brothers;
the first married a woman but died childless.
Then the second and the third married her,
and likewise all the seven died childless.
Finally the woman also died.
Now at the resurrection whose wife will that woman be?
For all seven had been married to her.”
Jesus said to them,
“The children of this age marry and remarry;
but those who are deemed worthy to attain to the coming age
and to the resurrection of the dead
neither marry nor are given in marriage.
They can no longer die,
for they are like angels;
and they are the children of God
because they are the ones who will rise.
That the dead will rise
even Moses made known in the passage about the bush,
when he called out ‘Lord,’
the God of Abraham, the God of Isaac, and the God of Jacob;
and he is not God of the dead, but of the living,
for to him all are alive.”
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Pope’s Homily at Jubilee of Prisoners by ZENIT Staff
Here is a Vatican translation of the homily Pope Francis gave this morning when celebrating Mass for the Jubilee of Prisoners:
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The message that God’s word wants to bring us today is surely that of hope, the hope that does not disappoint.
One of the seven brothers condemned to death by King Antiochus Epiphanes speaks of “the hope God gives of being raised again by him” (2 Macc 7:14). These words demonstrate the faith of those martyrs who, despite suffering and torture, were steadfast in looking to the future. Theirs was a faith that, in acknowledging God as the source of their hope, reflected the desire to attain a new life.
In the Gospel, we have heard how Jesus, with a simple yet complete answer, demolishes the banal casuistry that the Sadducees had set before him. His response – “He is not God of the dead, but of the living; for all live to him” (Lk 20:38) – reveals the true face of God, who desires only life for all his children. The hope of being born to a new life, then, is what we must make our own, if we are to be faithful to the teaching of Jesus.
Hope is a gift of God. We must ask for it. It is placed deep within each human heart in order to shed light on this life, so often troubled and clouded by so many situations that bring sadness and pain. We need to nourish the roots of our hope so that they can bear fruit; primarily, the certainty of God’s closeness and compassion, despite whatever evil we have done. There is no corner of our heart that cannot be touched by God’s love. Whenever someone makes a mistake, the Father’s mercy is all the more present, awakening repentance, forgiveness, reconciliation and peace.
Today we celebrate the Jubilee of Mercy for you and with you, our brothers and sisters who are imprisoned. Mercy, as the expression of God’s love, is something we need to think about more deeply. Certainly, breaking the law involves paying the price, and losing one’s freedom is the worst part of serving time, because it affects us so deeply. All the same, hope must not falter. Paying for the wrong we have done is one thing, but another thing entirely is the “breath” of hope, which cannot be stifled by anyone or anything. Our heart always yearns for goodness. We are in debt to the mercy that God constantly shows us, for he never abandons us (cf. Augustine, Sermo 254:1).
In his Letter to the Romans, the Apostle Paul speaks of God as “the God of hope” (15:13). It is as if Paul wants to say also to us: “God hopes”. While this may seem paradoxical, it is true: God hopes! His mercy gives him no rest. He is like that Father in the parable, who keeps hoping for the return of his son who has fallen by the wayside (Lk 15:11-32). God does not rest until he finds the sheep that was lost (Lk 15:5). So if God hopes, then no one should lose hope. For hope is the strength to keep moving forward. It is the power to press on towards the future and a changed life. It is the incentive to look to tomorrow, so that the love we have known, for all our failings, can show us a new path. In a word, hope is the proof, lying deep in our hearts, of the power of God’s mercy. That mercy invites us to keep looking ahead and to overcome our attachment to evil and sin through faith and abandonment in him.
Dear friends, today is your Jubilee! Today, in God’s sight, may your hope be kindled anew. A Jubilee, by its very nature, always brings with it a proclamation of freedom (Lev 25:39-46). It does not depend on me to grant this, but the Church’s duty, one she cannot renounce, is to awaken within you the desire for true freedom. Sometimes, a certain hypocrisy leads to people considering you only as wrongdoers, for whom prison is the sole answer. I want to tell you, every time I visit a prison I ask myself: “Why them and not me?”. We can all make mistakes: all of us. And in one way or another we have made mistakes. Hypocrisy leads us to overlook the possibility that people can change their lives; we put little trust in rehabilitation, rehabilitation into society. But in this way we forget that we are all sinners and often, without being aware of it, we too are prisoners. At times we are locked up within our own prejudices or enslaved to the idols of a false sense of wellbeing. At times we get stuck in our own ideologies or absolutize the laws of the market even as they crush other people. At such times, we imprison ourselves behind the walls of individualism and self-sufficiency, deprived of the truth that sets us free. Pointing the finger against someone who has made mistakes cannot become an alibi for concealing our own contradictions.
We know that in God’s eyes no one can consider himself just (cf. Rom 2:1-11). But no one can live without the certainty of finding forgiveness! The repentant thief, crucified at Jesus’ side, accompanied him into paradise (cf. Lk 23:43). So may none of you allow yourselves to be held captive by the past! True enough, even if we wanted to, we can never rewrite the past. But the history that starts today, and looks to the future, has yet to be written, by the grace of God and your personal responsibility. By learning from past mistakes, you can open a new chapter of your lives. Let us never yield to the temptation of thinking that we cannot be forgiven. Whatever our hearts may accuse us of, small or great, “God is greater than our hearts” (1 Jn 3:20). We need but entrust ourselves to his mercy.
Faith, even when it is as tiny as a grain of mustard seed, can move mountains (cf. Mt 17:20). How many times has the power of faith enabled us to utter the word pardon in humanly impossible situations. People who have suffered violence and abuse, either themselves, or in the person of their loved ones, or their property… there are some wounds that only God’s power, his mercy, can heal. But when violence is met with forgiveness, even the hearts of those who have done wrong can be conquered by the love that triumphs over every form of evil. In this way, among the victims and among those who wronged them, God raises up true witnesses and workers of mercy.
Today we venerate the Blessed Virgin Mary in this statue, which represents her as a Mother who holds Jesus in her arms, together with a broken chain; it is the chain of slavery and imprisonment. May Our Lady look upon each of you with a Mother’s love. May she intercede for you, so that your hearts can experience the power of hope for a new life, one worthy of being lived in complete freedom and in service to your neighbour.[Original text: Italian]
Copyright – Libreria Editrice Vaticana
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Remembering Deceased Prelates, Pope Says Mary Watches Over Them, As She Watches Over Us... from ZENIT of Roswell, Georgia, United States for Saturday, 5 November 2016
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Part I
Nature and Aims
Article 1 – Introduction
§ 1 – The Pontifical Academy for Life, which has its seat in Vatican City State, was instituted by the Supreme Pontiff St. John Paul II by the Motu Proprio Vitae Mysterium of 11 February 1994.
The aim of the Pontifical Academy for Life is the defence and promotion of the value of human life and the dignity of the person.
§ 2 – The specific task of the Academy is to:
a) study questions and issues connected with the promotion and defence of human life from an interdisciplinary perspective;
b) educate in a culture of life – in relation to those aspects that belong to its specific range of competence – through suitable initiatives, always in full respect of the Magisterium of the Church;
c) inform the authorities of the Church, the various institutions of the biomedical sciences, social-healthcare organisations, the mass media and the civil community in general about the most relevant results of its study and research activities in a clear and prompt manner (cf. Vitae Mysterium , 4).
§ 3 – The Academy has a task of a prevalently scientific nature, directed towards the promotion and defence of human life (cf. Vitae Mysterium , 4). In particular, it studies the various aspects that relate to the care of the dignity of the human person at the different ages of existence, mutual respect between genders and generations, the defence of the dignity of each single human being, the promotion of a quality of human life that integrates material and spiritual value, with a view to an authentic “human ecology”, which may help to recover the original balance of Creation between the human person and the entire universe (cf. Chirograph , 15 August 2016).
§ 4 – In carrying out the activity provided for in this Statute, the Pontifical Academy for Life cooperates with the Dicasteries of the Roman Curia, primarily the Secretary of State and the Dicastery for the Laity, the Family and Life, in relation to their respective competences and in a spirit of collaboration.
§ 5 – In order to promote and disseminate the culture of life, the Academy maintains close contacts with university Institutions, scientific Societies and research centres that pursue the various themes connected with life.
Part II
Organisation
Article 2 – The Structure of the Academy
The Pontifical Academy for Life is made up of a Presidency and a Central Office, and the Members, who are also called Academicians.
Article 3 – The Presidency
The Presidency is made up of the President, the Chancellor and the Governing Council. The direction and running of the ordinary and extraordinary activities of the Academy are the responsibility of the President, together with the Chancellor, assisted by the Governing Council. The Ecclesiastical Advisor also belongs to the Presidency.
§ 1 – The President
a) The President is appointed by the Supreme Pontiff, remains in office for the period indicated in the letter of appointment, and can be reconfirmed in office.
b) The President officially represents the Pontifical Academy, directs it in all its activities and is answerable on its behalf to the Holy Father; he convenes and chairs the Governing Council; establishes the agenda and implements the resolutions of the Governing Council. The President convenes and presides over the sessions of the Academy and may invoke the extraordinary collaboration of individual Members.
§ 2 – The Chancellor
a) The Chancellor, appointed by the Supreme Pontiff for the period indicated in the letter of appointment, can be reconfirmed in office.
b) The Chancellor can represent the Pontifical Academy for Life on behalf of the President, and collaborates with him in the direction and running of the activities of the Academy.
§ 3 – The Governing Council
a) The Governing Council of the Pontifical Academy for Life is composed of the President, a possible Vice President, the Chancellor and six Councillors appointed by the Supreme Pontiff, of whom four are chosen from among the Ordinary Members of the Academy, the fifth is proposed by the Dicastery for the Laity, the Family and Life, and the sixth is the President of the Pontifical John Paul II Institute for Studies on Marriage and Family. Each Councillor remains in office for five years and can be reconfirmed in office. The Ecclesiastical Advisor, if appointed, also belongs to the Governing Council (cf. § 4 of this Article).
b) The Governing Council meets in ordinary session at least twice a year to deliberate on the general orientations of the ordinary activities of the Academy and to address special questions connected with the life of the Academy.
c) The Governing Council can meet in extraordinary session to examine grave questions that cannot be postponed. At such sessions all the members of the Governing Council who are present have the right to vote.
d) The Governing Council chooses and appoints the Corresponding Members of the Pontifical Academy for Life, as referred to in Art .5, § 3 of these Statutes, also assessing external proposals, and approves the programmes of study of the General Assemblies and the educational activities, contributing to the general direction of the annual programmes.
§ 4 – The Ecclesiastical Advisor
a) The Ecclesiastical Advisor is appointed by the Supreme Pontiff for a five-year period of office that can be reconfirmed. This office may remain vacant when the office of President or that of Chancellor is held by an Ecclesiastic.
b) The Ecclesiastical Advisor has the task of ensuring that the declarations of the Pontifical Academy for Life are in conformity with Catholic doctrine according to the teachings of the Magisterium of the Church. In addition, he is entrusted with maintaining relations with the Ecclesiastical Superiors.
Article 4 – The Central Office
a) The Central Office of the Pontifical Academy for Life has its seat in the Vatican. It is the executive organ of the Presidency for the overall organisation, implementation and coordination of the activities of the Academy. The Central Office performs its functions in accordance with the directives of the President and the Chancellor.
b) In order to perform its activities in a more effective way, the Central Office is organised into two sections: the scientific section and the technical-administrative section or Secretariat.
§ 1 The scientific section
The scientific section attends to the activities of the Academy in relation to study and research on the basis of the aims set out in the Statutes and the specific tasks of the Pontifical Academy for Life (cf. Article 1).
To this end, the section is organised in three areas: study, formation and information.
§ 2 The technical-administrative section or Secretariat
The technical-administrative section attends to the secretarial and administrative activities of the Academy.
Article 5 – The Members or Academicians
The Pontifical Academy for Life is made up of the Ordinary Members, the Corresponding Members, the Honorary Members and the Young Researcher Members. The appointment of a Member to the Academy requires ascertained willingness to collaborate with the Academy in a spirit of service, solely for the fulfilment of his specific tasks.
§ 1 – Ordinary Members
The Ordinary Members may number up to a maximum of seventy. They are appointed by the Holy Father after hearing the opinions of the Governing Council for a five-year period of office, on the basis of their academic qualifications, proven professional integrity and expertise, and faithful service to the defence and promotion of the right to life of every human person.
Upon the termination of their five-year period of office, ordinary Members may be reconfirmed for subsequent mandates, up to the age of eighty.
§ 2 – The Honorary Members
Some Academicians are appointed by the Holy Father as Honorary Members, linked in a particular way to the life and activity of the Academy.
§ 3 – The Corresponding Members
The Corresponding Members are chosen and appointed for a five-year period of office by the Governing Council on the basis of their professional integrity and expertise, and their acknowledged commitment to the promotion and defence of human life.
At the end of their five-year period of office, corresponding Members can be reconfirmed for a maximum of two further mandates.
§ 4 – Young Researcher Members
The Young Researcher Members come from disciplines associated with the areas of research of interest to the Academy, with a maximum age of 35, selected and appointed by the Governing Council for a five-year period, renewable for one further mandate.
§ 5 – Indications and Rules regarding Members
a) The Academicians are chosen, without any religious discrimination, from amongst ecclesiastical, religious and lay personalities of various nationalities who are experts in the disciplines pertaining to human life (medicine, the biological sciences, theology, philosophy, anthropology, law, sociology, etc.).
b) The new Academicians undertake to promote and defend the principles regarding the value of life and the dignity of the human person interpreted in conformity with the Magisterium of the Church.
c) The Academicians are required to take part in the General Assemblies, in which they present scientific communications, notes and memoranda, debate, vote and have the right to propose appointments and subjects for study and research to the Governing Council.
d) In the case of inability to take part in the works of the General Assembly, the Academicians must adequately justify their absence.
In the case of unjustified absence on more than two occasions during a five-year mandate, the Academician ipso facto ceases to be a Member of the Academy.
e) The position of Academician can be revoked, following the procedure stipulated by the Regulations of the Academy, in the event of a public and deliberate action or declaration that is clearly contrary to the aforementioned principles, or gravely offensive to the dignity and credibility of the Catholic Church and the Academy itself.
f) Institutional political positions in the person’s own country or abroad are not compatible with appointment to or exercise of the office of Member of the Pontifical Academy for Life. Thus, should a Member of the Academy accept such a position he or she is suspended from his or her academic functions, and he or she cannot publicly use the title of Member of the Academy until this institutional office has come to an end.
Part III
Scientific activity and operational instruments
Article 6 – Description of ordinary activities
The scientific and interdisciplinary activity of the Pontifical Academy for Life shall maintain a close connection with the bodies and institutions through which the Church is present in the world of the biomedical sciences, of health, and of healthcare organisations, also offering its collaboration to medical doctors and researchers (including those who are non-Catholics and non-Christians) who recognise that the dignity of man and the inviolability of human life from conception to natural death, as enunciated by the Magisterium of the Church, is the essential moral foundation of the science and art of medicine.
To achieve the aims of its Statutes (cf. Art. 1), the Pontifical Academy for Life:
a) organises a General Assembly every year in which all the Members take part;
b) convenes and coordinates the activity of work groups of a national and international
character;
c) studies the legislation in force in the various countries of the world, the directions of international health-care policy, and the principal currents of thought that bear upon the contemporary culture of life;
d) publishes the results of its study and research and disseminates its cultural and operational proposals through publications and other instruments of mass communication;
e) organises national and international meetings on bioethical questions and issues of great interest;
f) organises initiatives that involve formation in bioethics, takes part in them, and offers its own contribution;
g) participates with its representatives in the most important scientific, biomedical, juridical, political, philosophical, anthropological, charitable-welfare, moral and pastoral (etc.) initiatives pertaining to the aims of the Academy itself.
Part IV
Financial Instruments
Article 7 – Financial resources
As an Institution supported by the Holy See, the Pontifical Academy for Life every year presents a budget for its ordinary and extraordinary activities to the Administration of the Patrimony of the Apostolic See, in accordance with current legislation.
§ 1 – The Foundation Vitae Mysterium
Resources provided by the Foundation Vitae Mysterium are primarily destined for the support of the ordinary or extraordinary activities of the Academy. In the case of sufficient availability of financial resources, a part of these resources can also be allocated to the funding of study grants and other initiatives for formation in bioethics, in particular for people from developing countries, or in regions where the culture of life is most in need of support.
Part V
Final Provisions
Article 8 – Regulations
In order to ensure the effective implementation of these Statutes, the President and the Chancellor, after hearing the opinions of the Governing Council, will submit the Regulations of the Pontifical Academy for Life to the Cardinal Secretary of State for his approval.
These Regulations shall contain, in addition to a list of positions and job descriptions of the Central Office, supplementary provisions relating to the structure and the working of the Academy.
This Statute is approved for five years. I order its promulgation through publication in the daily “L’Osservatore Romano” and subsequently in the Acta Apostolicae Sedis , entering into force on 1 January 2017.
From the Vatican, 18 October 2016.
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Declaration of Vatican Press Office Director on Purported Episcopal Ordinations Without Pontifical Mandate in Continental China by ZENIT Staff
Below is the declaration released today by Greg Burke, Director of the Holy See Press Office concerning the purported episcopal ordinations without the Pontifical Mandate in Continental China:
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Declaration of the Director of the Holy See Press Office, Greg Burke, concerning the purported episcopal ordinations without the Pontifical Mandate in Continental China:
“In recent weeks, there has been a series of reports regarding some episcopal ordinations conferred without Papal Mandate of priests of the unofficial community of the Catholic Church in Continental China.
The Holy See has not authorised any ordination, nor has it been officially informed of such events. Should such episcopal ordinations have occurred, they would constitute a grave violation of canonical norms.
The Holy See hopes that such reports are baseless. If not, it will have to await reliable information and sure documentation before adequately evaluating the cases. However, it is reiterated that it is not licit to proceed with any episcopal ordination without the necessary Papal Mandate, even by appealing to particular personal beliefs”.
7 November 2016
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Pope’s Address to Habsburg Family by ZENIT Staff
Below is a ZENIT translation of the address Pope Francis gave 300 members of Austria’s Habsburg family, when he received them in the Vatican on Saturday as they make a family pilgrimage to Rome, on the occasion of the Jubilee of Mercy.:
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Dear Ladies and Gentlemen,
I am happy to receive you on the occasion of the Jubilee pilgrimage, which you wished to carry out as a family. I wish to stress this aspect because the family, in a broad sense, with the richness of its bonds and of its variety, is a value to be rediscovered in our time.
In this happy circumstance, you are remembering especially Blessed Karl of Austria, who in fact one hundred years ago or so ascended the throne. May his spiritual presence in your midst be such that the Habsburg family does not turn today to the past nostalgically but, on the contrary, is actively present in today’s history with its challenges and needs. In fact, some of you play leading roles in organizations of solidarity and human and cultural promotion, as well as in supporting the European project as a common home founded on human and Christian values.
I also learned with joy that in the new generation of your family some vocations to the priesthood and to consecrated life have matured. I give thanks with you to the Lord and it gives further proof of the fact that the Christian family is the first terrain in which the seeds of vocations – beginning in fact with the conjugal, which is a true and proper vocation! – can sprout and develop.
Karl of Austria was first of all a good family man, and as such a servant of life and of peace. He had known war, having been a simple soldier at the beginning of World War I. He assumed the kingdom in 1916 and, sensitive to the voice of Pope Benedict XV, he spent himself with all his strength for peace, at the cost of being misunderstood and derided. In this also he gives us an ever more timely example, and we can invoke him as intercessor to obtain from God peace for humanity.
I thank you from my heart for your visit and I assure you that I will accompany your family’s path with my prayer. And you too, please, do not forget to pray for me. Thank you![Original text: Italian] [Translation by ZENIT]
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Pope’s Address to Popular Movements by ZENIT Staff
Below is a ZENIT working translation of Pope Francis’ address when receiving Saturday afternoon in the Vatican’s Paul VI Hall, the participants in the Third World Meeting of Popular Movements, Nov. 2-5, in Rome. Before the Pope’s arrival, the participants enjoyed some festivities, alternated with songs and testimonies. On his arrival, Cardinal Peter Turkson, President of the Pontifical Council for Justice and Peace, received Pope Francis and expressed a brief greeting to him. Then, a video was presented summarizing the works of the meeting and a programmatic document of the Popular Movements.
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Sisters and Brothers, good afternoon.
In this, our third meeting, we express the same thirst, the thirst for justice, the same clamor: earth, roof and work for all. I thank the delegates, who have come from urban, rural and labor peripheries of the five Continents, from more than 60 countries, who have come to debate once again how to defend these rights, which bring us together. Thank you to the Bishops who came to accompany you. Thank you also to the thousands of Italians and Europeans who have united themselves to you today at the close of this meeting. Thank you to the observers and to the young people committed to public life, who came with humility to listen and to learn. How much hope I have in young people! I thank you, too, Cardinal Turkson, for the work you have done in the Dicastery and I would also like to mention the contribution of the former Uruguayan President, Jose Mujica, who is present.
In our last meeting, in Bolivia, with a majority of Latin Americans, we spoke of the need for change, for a change of structures, so that life is worthy. We also <spoke about> how you, the Popular Movements, are sowers of change, promoters of a process in which millions of great and small actions linked creatively can come together, as in a poem, that is why I wished to call you “social poets,” and we also enumerated some indispensable tasks to walk towards a human alternative given the globalization of indifference: 1. To put the economy at the service of peoples; 2. To build peace and justice; 3. To defend Mother Earth.
That day, in the voice of a scavenger and a peasant, the conclusions were read, the ten points of Santa Cruz de la Sierra, where the word change was pregnant with great content, it was intertwined with fundamental things that you claim: fitting work for the excluded from the labor market; land for the peasant and for native peoples; housing for homeless families; urban integration for popular neighborhoods; eradication of discrimination, of violence against women and new forms of slavery; an end to all wars, to organized crime and repression; freedom of expression and democratic communication; science and technology at the service of peoples. We also heard how you were committing yourselves to embrace a plan of life that rejects consumerism and recovers solidarity, love between us and respect for nature as essential values. It is the happiness of “living well,” which you claim, the “good life,” and not that egoistic ideal that inverts words deceitfully and proposes the “good life” to us.
Those of us who are here today, of different origins, beliefs and ideas, perhaps are not in agreement with everything, no doubt we think differently on many things, but we certainly agree on these points.
I learnt also of meetings and workshops held in different countries where the debates were multiplied in light of the reality of each community. That is very important because the real solutions to current problems will not come from one, three or a thousand conferences. They must be the fruit of a collective discernment that matures in territories with brothers, a discernment that becomes a transforming action, “according to the places, times and persons,” as Saint Ignatius would say. Otherwise, we run the risk of abstractions, of “slogans” that are beautiful phrases but that are unable to support the life of our communities” (Letter to the President of the Pontifical Commission for Latin America, March 19, 2016). Globalizing ideological colonialism attempts to impose supra-cultural recipes that do not respect the identity of peoples. You follow another path, which is, at the same time, local and universal — a path that reminds me how Jesus asked that the crowd be organized in groups of fifty to distribute the bread (cf. Homily on the Solemnity of Corpus Christi, Buenos Aires, June 12, 2004).
We just saw the video that you presented by way of conclusion of this third meeting. We saw your faces in the debates on what to do in face of “the anxiety that engenders violence.” So many proposals, so much creativity, so much hope in your voice, you who are perhaps the ones who have the most reason to complain, to remain shut in conflicts, to fall into the temptation of the negative. Yet, nevertheless, you look ahead, you think, discuss, propose and act. I congratulate you, I accompany you, and I ask you to continue opening paths and struggling, which gives me strength, which gives us strength. I believe our dialogue, which is added to the effort of so many millions who work daily for justice worldwide, is taking root.
I would like to touch upon some more specific subjects, which are those I have received from you, which have made me reflect and I return them at this moment.
First: Terror and walls. However, that germination, which is slow, which takes time, as does all gestation, is threatened by the speed of a destructive mechanism that works in the opposite sense. There are powerful forces that can neutralize this process of maturation of a change that is able to displace the primacy of money and place the human being again, man and woman, at the center. That “invisible thread” of which we spoke in Bolivia, that unjust structure that links all the exclusions that you suffer, can harden and become a lash, an existential lash that, as in Egypt of the Old Testament, enslaves, robs freedom, lashes some mercilessly, and constantly threatens others, to herd all as cattle where divinized money desires.
Who governs then? Money. How does it govern? With the lash of fear, of anxiety, of economic, social, cultural and military violence that engenders more and more violence in a downward spiral that seems endless. How much pain and how much fear! There is – I said a short while ago – a basic terrorism that stems from the global control of money over land and attempts against the whole of humanity. That basic terrorism fuels derived terrorisms, such as drug terrorism, State terrorism and what some erroneously call ethnic or religious terrorism, but no people, no religion is terrorist. It’s true that there are small fundamentalist groups everywhere. However, terrorism begins when one “has rejected the wonder of Creation, man and woman, and replaced it with money” (Press Conference on the Return Flight from the Apostolic journey to Poland, July 31, 2016). That system is terrorist.
Almost one hundred years ago, Pius XI foresaw the growth of a global economic dictatorship, which he called the “international imperialism of money.” (Encyclical Letter Quadragesimo Anno, May 15, 1931, 109). I am speaking of the year 1931. The Hall in which we are now speaking is called “Paul VI,” and it was Paul VI who, 50 years ago, lamented the “new abusive form of economic dictatorship in the social, cultural and also political field” (Apostolic Letter Octogesima adveniens, May 14, 1971, 44). These are the harsh, but just words of my predecessors who foresaw the future. The Church and the prophets said, millennia ago, what scandalizes what the Pope repeats in this time […] The whole Social Doctrine of the Church and the teaching of my predecessors rebel against the idol of money that reigns; instead of serving, it bullies and terrifies humanity.
No tyranny, no tyranny is sustained without exploiting our fears. This is key, hence all tyranny is terrorist. And when that terror, which was sown in the peripheries, with massacres, sackings, oppression and injustice, explodes in centers with different forms of violence, including odious and cowardly attacks, citizens who still have some rights are tempted with the false security of physical or social walls, walls that shut some in and exile others — walled, terrorized citizens on one side; excluded, exiled and more terrorized still on the other. Is this the life that God our Father wants for His children?
Fear is fuelled, manipulated … because fear, in addition to being good business for the merchants of weapons and death, weakens and unbalances us and destroys our psychological and spiritual defenses, anestethizes us in face of others’ suffering and in the end makes us cruel. When we hear that the death of a youth is celebrated, who perhaps erred on the way, when we see that war is preferred to peace, when we see that xenophobia is generalized, when we see that intolerant proposals gain ground, behind that cruelty which seems monumental is the cold breath of fear. I ask you to pray for all those who are afraid, let us pray that God will give them the courage and that in this Year of Mercy we will be able to soften our hearts. Mercy is not easy, it is not easy … it takes courage. That is why Jesus says to us: “Have no fear” (Mathew 14:27), as mercy is the best antidote against fear. It is much better than anti-depressants and tranqulizers. <it is> much more effective than walls, bars, alarms and weapons. And it is free: it is a gift of God.
Dear brothers and sisters: all walls fall – all. Let us not be deceived. As you have said: “Let us continue working to build bridges between peoples, bridges that enable us to bring down the walls of exclusion and exploitation” (Conclusive Document of the 2nd World Meeting of Popular Movements, July 11, 2015, Cruz de la Sierra, Bolivia). Let us face Terror with Love.
The second point I would like to touch upon is: Love and bridges. On a day like today, a Saturday, Jesus did two things that, the Gospel tells us, precipitated the conspiracy to kill Him. He was passing with His disciples through a field, a sown field. The disciples were hungry and they ate ears of corn. We are told nothing of the “proprietor” of that field … underlying was the universal destiny of goods. The fact is that, in face of hunger, Jesus prioritized the dignity of God’s children over a formalistic, accommodative and self-interested interpretation of the norm. When the Doctors of the Law complained with hypocritical indignation, Jesus reminded them that God wants love not sacrifices, and He explained to them that the Sabbath is made for the human being and not the human being for the Sabbath (cf. Mark 2:27). He confronted hypocritical and self-sufficient thought with the humble intelligence of the heart (cf. Homily, I Congress of Evangelization of the Culture, Buenos Aires, November 3, 2006), which always prioritizes the human being and rejects that specific logics obstruct his freedom to live, love and serve his neighbor.
And later, that same day, Jesus did something “worse,” something that irritated the hypocrites and arrogant even more, who were watching Him because they were looking for an excuse to trap Him. He cured a man’s withered hand. A hand, that is a strong sign of doing, of work. Jesus gave back to that man the ability to work and with that He gave him back his dignity. How many withered hands <there are>, how many individuals deprived of the dignity of work, because, to defend their unjust systems, hypocrites are opposed to their being healed. Sometimes, I think that when you, the organized poor, invent your own work, create a cooperative, recover a broken fabric, are recycling the discarded <items> of the consumerist society, facing the inclemency of the weather to sell in a square, claiming a parcel of land to cultivate and feed the hungry … when you do this, you are imitating Jesus because you seek to heal, even if only a little, even if precariously, this atrophy of the prevailing socio-economic system, which is unemployment. I am not surprised that you too are watched and persecuted sometimes, nor am I surprised that the arrogant are not interested in what you say to them.
On that Sabbath, Jesus staked His life because, after healing that hand, the Pharisees and Herodians (cf. Mark 3:6), two parties opposing one another, who feared the people and also the empire, made their calculations and conspired to kill Him. I know that many of you stake your life. I know, I want to remind you that some are not here today because they staked their life … but there is no greater love than to give one’s life. Jesus teaches us this.
The “3-T,” that cry of yours that I make my own, has something of that humble but at the same time strong and healing intelligence – the project-bridge of peoples in face of the project-wall of money – a project that aims at integral human development. Some of you know that our friend, Cardinal Turkson, is now presiding over the dicastery that bears that name: Integral Human Development. The contrary of development, one can say, is atrophy. paralysis. We must help so that the world is cured of its moral atrophy. This atrophied system can offer certain cosmetic implants, which are not true development: economic growth, technical advances, greater “efficiency” to produce things that are purchased, used and thrown away lumping us all in the vertiginous dynamic of the disposable, but this world does not make possible the development of the human being in his totality, a development that is not reduced to consumption, that is not reduced to the wellbeing of a few, that includes all peoples and persons in the fullness of their dignity, enjoying fraternally the wonder of Creation. That is the development we need: human, integral, respectful of Creation, of this common home.
Another point is: Bankruptcy and bailout. Dear brothers, I want to share some reflections with you on two other subjects that, together with “3-T” and integral ecology, were central to your debates in the last days and are central in this historic time.
I know that you dedicated a day to the drama of migrants, refugees and displaced. <individuals>. What should be done in face of this tragedy? In the Dicastery that Cardinal Turkson is in charge of, there is a Department for attention to these situations. I decided that, at least for a while, that Department should depend directly on the Pontiff, because there is an ignominious situation here, which I can only describe with a word that came to me spontaneously in Lampedusa: shame.
There, as also in Lesbos, I was able to feel up close the suffering of so many families expelled from their land for economic or violent reasons of all sorts, exiled multitudes – I have said it in front of authorities worldwide – as the consequence of an unjust socio-economic system and of warring conflicts that they did not seek, that they did not create –who today suffer the painful uprooting from their homeland’s soil; instead, those who created them refuse to receive them.
I make my own the words of my brother Archbishop Jeronimos of Greece: “Those who see the eyes of the children we meet in the refugee camps are able to recognize immediately, in its totality, the ‘bankruptcy’ of humanity” (Address in the Refugee Camp of Moria, Lesbos, April 16, 2016). What is going on in today’s world that, when a bank is bankrupt scandalous sums appear to save it, but when this bankruptcy of humanity happens, there is not a 1000th part to save brothers that are suffering so much? And so the Mediterranean has become a cemetery, and not only the Mediterranean — so many cemeteries beside the walls, walls stained by innocent blood. During the days of this meeting, they said it in the video: How many died in the Mediterranean?
Fear hardens the heart and it is transformed into blind cruelty that refuses to see the blood, the pain, the face of the other. My brother Patriarch Bartholomew said it: “Whoever is afraid of you has not looked at you in the eyes. Whoever is afraid of you has not seen your faces. Whoever is afraid does not see your children; he forgets that dignity and freedom transcend fear and transcend division. He forgets that migration is not a problem of the Middle East and of the North of Africa, of Europe and of Greece. It is a problem of the world” (Address in the Refugee Camp of Moria, Lesbos, April 16, 2016).
It is, in truth, a problem of the world. No one should feel obliged to flee from his homeland. But the evil is twofold when, in face of these terrible circumstances, the migrant sees himself thrown to the claws of the people traffickers to cross the borders and it is threefold if when he arrives at the land in which he believed he would find a better future, he is scorned, exploited, and even enslaved. This can be seen in any corner of hundreds of cities – or he is simply not allowed to enter.
I ask you to do all that you can. Never forget that Jesus, Mary and Joseph also experienced the dramatic condition of refugees. I ask you to exercise that very special solidarity that exists among those that have suffered. You know how to rescue factories from bankruptcy, recycle what others throw away, create work posts, till the earth, build dwellings, integrate segregated neighborhoods and claim tirelessly, as that widow of the Gospel who asks insistently for justice ((cf. Luke 18:1-8). Perhaps with your example and insistence, some states and international organizations will open their eyes and adopt the appropriate measures to receive and integrate fully all those that, for some circumstance or another, seek refuge far from their home. And also to address the profound causes by which thousand of men, women and children are expelled every day from their native land.
To give example and to claim is a form of involving oneself in politics and this leads me to the second pivot that you debated in your meeting: the relation between the people and democracy — a relation that should be natural and fluid but which runs the risk of getting blurred to the point of being unrecognizable. The breach between peoples and our present forms of democracy is enlarged increasingly as a consequence of the enormous power of economic and media groups that seem to dominate them. I know that Popular Movements are not political parties and let me say to you that, to a great extent, their wealth is rooted in that, because they express a different, dynamic and vital form of social participation in public life. However, do not be afraid to involve yourselves in great discussions, and in politics with a capital “P”, and I quote Paul VI again: “Politics offers a serious and difficult path – although not the only one – to fulfil the grave duty that Christian men and women have to serve others” (Apostolic Letter Octogesima Adveniens, May 14, 1971, 46). Or that phrase that I repeat so often, and I am always confused – I do not know if it is Paul VI or Pius XII: “Politics is one of the highest forms of charity, of love.”
I would like to point out two risks that have to do with the relation between Popular Movements and politics: the risk of being corseted and the risk of being corrupted.
First, not to let yourselves be corseted, because some say: cooperatives, soup kitchens, the agro-ecological kitchen gardens, micro-enterprises, the desire for welfare plans … that is fine up to a point. While one is kept in the corset of “social policies,” while the economic policy is not challenged or politics with a capital “P”, one is tolerated. That idea of social policies conceived as a policy towards the poor but never with the poor, never of the poor and much less so inserted in a plan that reunifies peoples at times seems to me a sort of made up dump to contain the refuse of the system. When you, from your rootedness in what is close to you, from your daily reality, from the neighborhood, from the spot, from the organization of communal work, from person-to-person relations, dare to question “macro-relations,” when you scream, when you shout, when you presume to point put to power a more integral plan, then you are no longer tolerated. You are not tolerated so much because you are getting out of the corset, you are entering the terrain of great decisions that some hope to monopolize in small castes. Thus democracy is atrophied, it becomes a nominalism, a formality, it loses its representativeness, it is disembodied because it leaves the people outside in its daily struggle for dignity, in the building of its future.
You, the organizations of the excluded and so many organizations of other sectors of society, are called to revitalize, to found again the democracies that are going through a real crisis. Do not fall into the temptation of the corset that reduces you to secondary actors, or worse, to mere administrators of the existing misery. In these times of paralysis, disorientation and destructive proposals, the protagonist participation of the peoples that seek the common good can overcome, with God’s help, the false prophets that exploit fear and despair, that sell magic formulas of hatred and cruelty or of an egoistic wellbeing and illusory security.
We know that “while the problems of the poor are not resolved radically, renouncing the absolute autonomy of the markets and of financial speculation and attacking the structural causes of inequality, the problems of the world will not be resolved and, in fact, no problem <will be resolved>. Inequality is the root of the social evils” (Apostolic Exhortation Evangelii Gaudium, 202). Therefore, I said and repeat: “The future of humanity is not only in the hands of the great leaders, the great powers and the elites. It is essentially in the hands of peoples, in their capacity to organize themselves and also in their hands that water with humility and conviction this process of change” (Address during the Second World Meeting of Popular Movements, Santa Cruz de la Sierra, Bolivia, July 9, 2015). The Church, the Church also can and must, without pretending to a monopoly of the truth, pronounce herself and act especially in face of “situations where wounds and dramatic suffering are touched, and in which values, ethics, the social sciences and faith are involved (Address at the Summit of Judges and Magistrates against the Trafficking of Persons and Organized Crime, Vatican, June 3, 2016). This was the first risk: the risk of the corset, and the invitation to enter great politics.
The second risk, I was saying, is to let oneself be corrupted. Just as politics is not a matter of “politicians,” corruption is not an exclusive vice of politics. There is corruption in politics, there is corruption in businesses, there is corruption in the media, there is corruption in the Churches and there is also corruption in social organizations and Popular Movements. It is right to say that there is a naturalized corruption in some ambits of the economic life, in particular in financial activity, which has less press than corruption linked directly to the political and social realm. It is right to say that often cases of corruption are manipulated with evil intentions. But it is also right to clarify that those who have opted for a life of service have an additional obligation that is added to the honesty with which any person must act in life. The bar is higher: one must live one’s vocation to serve with a very strong sense of austerity and humility. This is true for politicians but also true for social leaders and for us, Pastors. I said “austerity.” I would like to clarify what I am referring to with the word austerity. It can be an ambiguous word — moral austerity, austerity in the way of living, austerity in how I lead my life, my family – moral and human austerity, because in the more scientific field, scientific-economic if you will, or of the market sciences, austerity is synonymous with adjustment. I am not referring to this. I am not speaking of that. I would advise any person who is too attached to material things or to the mirror, who likes money, exuberant banquets, sumptuous mansions, refine outfits, luxury cars, to see what is happening in his heart and to pray that God may free him from these attachments. However, paraphrasing the former Latin American President who is around here, one who is attached to all these things must not, please, enter politics, must not get involved in a social organization or Popular Movement, because he will do much harm to himself, to his neighbor and he will stain the noble cause he represents. Neither must he enter a seminary.
In face of the temptation of corruption, there is no better antidote than austerity, moral and personal austerity. And to practice austerity is, in addition, to preach by example. I ask you not to underestimate the value of example, because it is stronger than a thousand words, than a thousand fliers, than a thousand likes, than a thousand retweets, than a thousand YouTube videos. The example of an austere life at the service of one’s neighbor is the best way to promote the common good and the bridge-project of the 3.T. I ask the leaders not to tire in practicing that moral, personal austerity and I ask all that they exact of leaders that austerity, which, moreover, will make them very happy. Dear sisters and brothers, the corruption, arrogance, exhibitionism of leaders increases collective disbelief, the sensation of abandonment and retro-fuels the mechanism of fear that supports this iniquitous system.
To conclude, I would like to ask you to continue addressing fear with a life of service, solidarity and humility in favor of peoples and, especially of those who suffer most. You will make many mistakes, we all make mistakes, but if we persevere on this path, sooner than later we will see the fruits. And I insist, the best antidote against terror is love. Love cures everything. Some know that after the Synod on the Family, I wrote a document that is entitled Amoris Laetitia — the joy of love — a document on love in each one’s family, but also in that other family, which is the neighborhood, the community, the people, humanity. One of you asked me to distribute a notebook that contains a fragment of the fourth chapter of that document. I believe you will be handed it as you go out. It goes, therefore, with my blessing. There is some “useful advice” there to practice the most important of Jesus’ commandments.
In Amoris Laetitia, I quoted a deceased Afro-American leader, Martin Luther King, who opted for fraternal love even in the midst of the worst persecutions and humiliations. I want to recall it today with you, that is: “When you rise to the level of love, of its great beauty and power, the only thing you seek to defeat is malignant systems. You love the individuals trapped in that system, but you try to defeat that system […] Hatred for hatred only intensifies the existence of hatred and evil in the universe. If I strike you and you strike me, and I return your blow and you return it to me and so successively, it is evident that one reaches the infinite. It simply never ends. Somewhere, someone must have some sense, and that is the strong person. The strong person is the person that can break the chain of hatred, the chain of evil”. He said this in 1957 (n. 118 Sermon in the Baptist Church of Dexter Avenue, Montgomery, Alabama, November 17, 1957).
I thank you again for your work and your presence. I want to ask God, Our Father, to accompany you and bless you, to fill you with His love and defend you on the way, giving you abundantly that strength that keeps us upright and gives us the courage to break the chain of hatred: that strength is hope. I ask you, please, to pray for me, and those who cannot pray already know they must think of me well and send me a good wave. Thank you.[Original text: Spanish] [Translation by ZENIT]
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Pope to Prisoners: ‘You Can Open a New Chapter of Your Lives’... from ZENIT of Roswell, Georgia, United States for Sunday, 6 November 2016Like
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Pope to Prisoners: ‘You Can Open a New Chapter of Your Lives’ by Deborah Castellano Lubov
‘By learning from past mistakes, you can open a new chapter of your lives.’
Pope Francis told prisoners this during the Mass he celebrated this morning in St. Peter’s Basilica for the Jubilee of Prisoners, encouraging them to start their lives anew, regardless of the past.
In his homily, Francis recalled today’s Gospel according to St. Luke which speaks about resurrection, and how we must have two types of hope: not only that for being born to a new life after death, but for a new life, even today…
“Hope is a gift of God. We must ask for it. It is placed deep within each human heart in order to shed light on this life, so often troubled and clouded by so many situations that bring sadness and pain. We need to nourish the roots of our hope so that they can bear fruit; primarily, the certainty of God’s closeness and compassion, despite whatever evil we have done.”
“There is no corner of our heart that cannot be touched by God’s love,” Francis said, noting, “May none of you allow yourselves to be held captive by the past!”
The Pope acknowledge that we–even if we wanted to–can never rewrite the past.
History Starting Now Has Yet to Be Written
“But the history that starts today, and looks to the future, has yet to be written, by the grace of God and your personal responsibility.”
Learning from our errors, he stressed, can make it possible to start over…
“Let us never yield to the temptation of thinking that we cannot be forgiven. Whatever our hearts may accuse us of, small or great, “God is greater than our hearts” (1 Jn 3:20). We need but entrust ourselves to his mercy.”
The Jesuit Pope reminded them that even faith as small as a mustard seed, has the power to move mountains.
“How many times has the power of faith enabled us to utter the word pardon in humanly impossible situations. People who have suffered violence and abuse, either themselves, or in the person of their loved ones, or their property… there are some wounds that only God’s power, his mercy, can heal.”
Never Abandons
Whenever someone makes a mistake, the Holy Father assured, God’s mercy is all the more present…, “awakening repentance, forgiveness, reconciliation and peace.
The Pope then encouraged those present to realize that this gathering for the imprisoned should have them reflect on mercy, as God’s love expressed, and that Jubilee’s are, by their nature, a time for faithful to find freedom.
“Certainly, breaking the law involves paying the price, and losing one’s freedom is the worst part of serving time, because it affects us so deeply. All the same, hope must not falter. Paying for the wrong we have done is one thing, but another thing entirely is the “breath” of hope, which cannot be stifled by anyone or anything. Our heart always yearns for goodness. We are in debt to the mercy that God constantly shows us, for he never abandons us (cf. Augustine, Sermo 254:1).”
God Hopes…
Recalling that in St. Paul’s letter to the Romans, he speaks of God as “the God of hope” (15:13), Francis observed: “It is as if Paul wants to say also to us: “God hopes”.
While this may seem paradoxical, the Pope underscored, this is true
“It is true: God hopes! ….His mercy gives him no rest.”
He encouraged the imprisoned to remember that He is like that Father in the parable of the Prodigal Son, who keeps hoping for the return of his son, and that He is God, Who does not rest until He finds the lost sheep (Lk 15:5).
“So if God hopes, then no one should lose hope. For hope is the strength to keep moving forward. It is the power to press on towards the future and a changed life. It is the incentive to look to tomorrow, so that the love we have known, for all our failings, can show us a new path.”
In a word, hope is the proof, lying deep in our hearts, of the power of God’s mercy.
That mercy invites us to keep looking ahead and to overcome our attachment to evil and sin through faith and abandonment in him.
All Make Mistakes ….’Why Them and Not Me?’
“Sometimes, a certain hypocrisy leads to people considering you only as wrongdoers, for whom prison is the sole answer. I want to tell you, every time I visit a prison I ask myself: “Why them and not me?”.
“We can all make mistakes: all of us. And in one way or another we have made mistakes. Hypocrisy leads us to overlook the possibility that people can change their lives; we put little trust in rehabilitation, rehabilitation into society.”
In this way, the Pope said, we forget that we are all sinners and often, without being aware of it, we too are prisoners.
“Pointing the finger against someone who has made mistakes cannot become an alibi for concealing our own contradictions,” he said, adding, “No one can live without the certainty of finding forgiveness!”
Pope Francis concluded, praying that Mary look upon each of the prisoners with a Mother’s love, and that she “intercedes for you, so that your hearts can experience the power of hope for a new life, one worthy of being lived in complete freedom and in service to your neighbour.”
After the recitation of the Angelus prayer at noon, Pope Francis made an appeal for improving prison condition’s worldwide, recalled the Paris Agreement that came into force on Friday, and the 38 Albanian martyrs who were beatified yesterday.
Also as usual, the Holy Father wished all those present a good Sunday, lunch, and reminding them to pray for him.
***
On Zenit’s web page:
Homily: https://zenit.org/articles/popes-homily-at-jubilee-of-prisoners/
Angelus: https://zenit.org/articles/angelus-address-on-resurrection/
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ANGELUS ADDRESS: On Resurrection by ZENIT Staff
Here is a ZENIT translation of the address Pope Francis gave today before and after praying the midday Angelus with those gathered in St. Peter’s Square.
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Dear brothers and sisters, good morning!
A few days after the feasts of All Saints and All Souls Day, this Sunday’s Gospel invites us once again to reflect on the mystery of the resurrection of the dead. The Gospel (Lk 20.27-38) presents Jesus confronted with some Sadducees, who did not believe in resurrection, and conceived of the relationship with God as only in the dimension of earthly life. And then, to ridicule the resurrection and put Jesus in difficulty, they present him with a paradoxical and absurd case: a woman who had seven husbands, all brothers to one another, who died one after the other. And so the malicious question addressed to Jesus: ‘Now, at the resurrection, whose wife will that woman be? (v. 33)?
Jesus does not fall into the trap and reaffirms the truth of the resurrection, explaining that the existence after death will be different from that on Earth. He makes it clear to them that you cannot apply the categories of this world to the realities that go beyond and are larger than what we see in this life. For He says: “The children of this age marry and are given in marriage, but those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage”(vv. 34-35). With these words, Jesus intends to explain that in this world, we live in temporary realities, that end; while instead, in the afterlife, after the resurrection, we will not have the death as a horizon and we will live everything, even human bonds, in the dimension of God, in a transfigured way. Even marriage, a sign and instrument of the love of God in this world, [will be] transformed into the light that will shine in the glorious Communion of Saints in heaven.
The “children of heaven and resurrection” are not a privileged few, but they are all men and all women, because the salvation brought by Jesus is for everyone. And the life of resurrection will be similar to that of the angels (cf. v. 36), that is, all immersed in the light of God, completely dedicated to His praise, in an eternity full of joy and peace. But be careful! The resurrection is not only the fact of resurrection after death, but it is a new kind of life that we experience in today already; It is victory over anything that we can already anticipate. The resurrection is the foundation of Christian faith and hope! If there were no reference to heaven and eternal life, Christianity would be reduced to ethics, a philosophy of life. Instead the message of the Christian faith comes from heaven, it is revealed by God and is beyond this world. To believe in the resurrection is essential, so that our every act of Christian love is ephemeral and an end in itself, and becomes a seed destined to bloom in the garden of God, and produces fruits of eternal life.
May the Virgin Mary, Queen of heaven and earth, confirm us in the hope of the resurrection, and help us to make fruitful, through good works, the Word of her Son, sown in our hearts.[Original text: Italian] [Translation by Deborah Castellano Lubov]
After the Angelus:
Dear Brothers and Sisters,
On the occasion of today’s Jubilee of prisoners, I would like to make an appeal for the improvement of living conditions in prisons around the world, so that it fully respects the human dignity of detainees. In addition, I wish to reiterate the importance of reflecting on the need for criminal justice that is not only punitive, but is open to hope and the prospect of reinserting the offender into society. In a special way, I submit to the consideration of competent civil authorities of each country the opportunity to make, in this Holy Year of Mercy, an act of clemency towards those prisoners who will be considered eligible to benefit from this measure.
Two days ago, the Paris Agreement on the climate of the planet came into force. This breakthrough proves that humanity has the ability to work together for the protection of Creation (Laudato si‘ 13), to put the economy at the service of people and to build peace and justice. Then, tomorrow, in Marrakech, Morocco, a new session of a climate conference, aims to, along with other things, implement this agreement. I hope that awareness of our responsibility for the care of the common home guides this whole process.
Yesterday, in Shkodra, Albania, 38 martyrs were beatified: two bishops, many priests and religious, one seminarian and some lay people, [who were] victims of severe persecution of the atheist regime that dominated a long time in that country in the last century. They preferred to suffer imprisonment, torture and eventually death, in order to remain faithful to Christ and the Church. May their example help us find strength in the Lord who offers support in times of trouble, and inspires attitudes of kindness, forgiveness and peace.
I greet all of you pilgrims who have come from different countries: families, church groups, associations. In particular, I greet the faithful of Sydney and San Sebastián de los Reyes, the Centre Académico Romano Foundation and the Catholic Community in Venezuela in Italy; as well as groups of Adria-Rovigo, Mendrisio, Roccadaspide, Nova Siri, Pomigliano D’Arco and Picerno.
I wish you all a good Sunday. Please do not forget to pray for me. Good lunch and goodbye![Original text: Italian] [Translation by Deborah Castellano Lubov]
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Gospel for Nov. 6 by ZENIT Staff
Some Sadducees, those who deny that there is a resurrection,
came forward and put this question to Jesus, saying,
“Teacher, Moses wrote for us,
If someone’s brother dies leaving a wife but no child,
his brother must take the wife
and raise up descendants for his brother.
Now there were seven brothers;
the first married a woman but died childless.
Then the second and the third married her,
and likewise all the seven died childless.
Finally the woman also died.
Now at the resurrection whose wife will that woman be?
For all seven had been married to her.”
Jesus said to them,
“The children of this age marry and remarry;
but those who are deemed worthy to attain to the coming age
and to the resurrection of the dead
neither marry nor are given in marriage.
They can no longer die,
for they are like angels;
and they are the children of God
because they are the ones who will rise.
That the dead will rise
even Moses made known in the passage about the bush,
when he called out ‘Lord,’
the God of Abraham, the God of Isaac, and the God of Jacob;
and he is not God of the dead, but of the living,
for to him all are alive.”
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Pope’s Homily at Jubilee of Prisoners by ZENIT Staff
Here is a Vatican translation of the homily Pope Francis gave this morning when celebrating Mass for the Jubilee of Prisoners:
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The message that God’s word wants to bring us today is surely that of hope, the hope that does not disappoint.
One of the seven brothers condemned to death by King Antiochus Epiphanes speaks of “the hope God gives of being raised again by him” (2 Macc 7:14). These words demonstrate the faith of those martyrs who, despite suffering and torture, were steadfast in looking to the future. Theirs was a faith that, in acknowledging God as the source of their hope, reflected the desire to attain a new life.
In the Gospel, we have heard how Jesus, with a simple yet complete answer, demolishes the banal casuistry that the Sadducees had set before him. His response – “He is not God of the dead, but of the living; for all live to him” (Lk 20:38) – reveals the true face of God, who desires only life for all his children. The hope of being born to a new life, then, is what we must make our own, if we are to be faithful to the teaching of Jesus.
Hope is a gift of God. We must ask for it. It is placed deep within each human heart in order to shed light on this life, so often troubled and clouded by so many situations that bring sadness and pain. We need to nourish the roots of our hope so that they can bear fruit; primarily, the certainty of God’s closeness and compassion, despite whatever evil we have done. There is no corner of our heart that cannot be touched by God’s love. Whenever someone makes a mistake, the Father’s mercy is all the more present, awakening repentance, forgiveness, reconciliation and peace.
Today we celebrate the Jubilee of Mercy for you and with you, our brothers and sisters who are imprisoned. Mercy, as the expression of God’s love, is something we need to think about more deeply. Certainly, breaking the law involves paying the price, and losing one’s freedom is the worst part of serving time, because it affects us so deeply. All the same, hope must not falter. Paying for the wrong we have done is one thing, but another thing entirely is the “breath” of hope, which cannot be stifled by anyone or anything. Our heart always yearns for goodness. We are in debt to the mercy that God constantly shows us, for he never abandons us (cf. Augustine, Sermo 254:1).
In his Letter to the Romans, the Apostle Paul speaks of God as “the God of hope” (15:13). It is as if Paul wants to say also to us: “God hopes”. While this may seem paradoxical, it is true: God hopes! His mercy gives him no rest. He is like that Father in the parable, who keeps hoping for the return of his son who has fallen by the wayside (Lk 15:11-32). God does not rest until he finds the sheep that was lost (Lk 15:5). So if God hopes, then no one should lose hope. For hope is the strength to keep moving forward. It is the power to press on towards the future and a changed life. It is the incentive to look to tomorrow, so that the love we have known, for all our failings, can show us a new path. In a word, hope is the proof, lying deep in our hearts, of the power of God’s mercy. That mercy invites us to keep looking ahead and to overcome our attachment to evil and sin through faith and abandonment in him.
Dear friends, today is your Jubilee! Today, in God’s sight, may your hope be kindled anew. A Jubilee, by its very nature, always brings with it a proclamation of freedom (Lev 25:39-46). It does not depend on me to grant this, but the Church’s duty, one she cannot renounce, is to awaken within you the desire for true freedom. Sometimes, a certain hypocrisy leads to people considering you only as wrongdoers, for whom prison is the sole answer. I want to tell you, every time I visit a prison I ask myself: “Why them and not me?”. We can all make mistakes: all of us. And in one way or another we have made mistakes. Hypocrisy leads us to overlook the possibility that people can change their lives; we put little trust in rehabilitation, rehabilitation into society. But in this way we forget that we are all sinners and often, without being aware of it, we too are prisoners. At times we are locked up within our own prejudices or enslaved to the idols of a false sense of wellbeing. At times we get stuck in our own ideologies or absolutize the laws of the market even as they crush other people. At such times, we imprison ourselves behind the walls of individualism and self-sufficiency, deprived of the truth that sets us free. Pointing the finger against someone who has made mistakes cannot become an alibi for concealing our own contradictions.
We know that in God’s eyes no one can consider himself just (cf. Rom 2:1-11). But no one can live without the certainty of finding forgiveness! The repentant thief, crucified at Jesus’ side, accompanied him into paradise (cf. Lk 23:43). So may none of you allow yourselves to be held captive by the past! True enough, even if we wanted to, we can never rewrite the past. But the history that starts today, and looks to the future, has yet to be written, by the grace of God and your personal responsibility. By learning from past mistakes, you can open a new chapter of your lives. Let us never yield to the temptation of thinking that we cannot be forgiven. Whatever our hearts may accuse us of, small or great, “God is greater than our hearts” (1 Jn 3:20). We need but entrust ourselves to his mercy.
Faith, even when it is as tiny as a grain of mustard seed, can move mountains (cf. Mt 17:20). How many times has the power of faith enabled us to utter the word pardon in humanly impossible situations. People who have suffered violence and abuse, either themselves, or in the person of their loved ones, or their property… there are some wounds that only God’s power, his mercy, can heal. But when violence is met with forgiveness, even the hearts of those who have done wrong can be conquered by the love that triumphs over every form of evil. In this way, among the victims and among those who wronged them, God raises up true witnesses and workers of mercy.
Today we venerate the Blessed Virgin Mary in this statue, which represents her as a Mother who holds Jesus in her arms, together with a broken chain; it is the chain of slavery and imprisonment. May Our Lady look upon each of you with a Mother’s love. May she intercede for you, so that your hearts can experience the power of hope for a new life, one worthy of being lived in complete freedom and in service to your neighbour.[Original text: Italian]
Copyright – Libreria Editrice Vaticana
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Remembering Deceased Prelates, Pope Says Mary Watches Over Them, As She Watches Over Us... from ZENIT of Roswell, Georgia, United States for Saturday, 5 November 2016Like
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Remembering Deceased Prelates, Pope Says Mary Watches Over Them, As She Watches Over Us by Deborah Castellano Lubov
‘It is faith in the love of Christ from which nothing can separate us: neither tribulation, nor anguish, nor persecution, nor danger, nor death, nor life.’
Pope Francis stressed this in his homily during the Mass he offered this morning in St. Peter’s Basilica in suffrage for the souls of cardinals and bishops who have died in the course of the past year.
Reminding those gathered that November is the month in which Christians recall the faithful departed, Francis noted how we entrust the recently lost prelates to the Father’s faithful love, and “renew our appreciation for the Christian and priestly witness that we have left.”
Nothing Can Separate Us
“These Brothers have reached their destination, after having served the Church and loved the Lord Jesus, in the certainty of love that the Apostle Paul reminds us in the Second Reading: ‘Who will separate us from the love of Christ? (Rom 8:35).'”
“Nothing can separate us from Christ’s love for us,” Francis underscored, not even death. These deceased he noted, “knew that our earthly pilgrimage ends at the house of the heavenly Father,” and that only there, is where one finds rest and peace.
“The path to the Father’s house begins, for each of us, in the very day that we open our eyes to the light and, through the grace of Baptism.”
“An important step in this journey, for us priests and bishops, is the moment, during priestly ordination, when we pronounce the ‘Here I am!'” Francis said.
Shepherds of Christ’s Flock
After that, he noted, priests are united to Christ in a special way.
“The cardinals and bishops who today we remember in prayer, were shepherds of Christ’s flock. They donated and sacrificed for the salvation of the people entrusted to them.” Francis noted how through the sacraments, they helped sanctify their people and lead them toward salvation.
With fatherly love, Francis noted, these late cardinals and bishops “have striven to love everyone, especially the poor, the helpless and the needy.”
Today, the Holy Father stressed, we are here to pray for them, “to offer the Holy Sacrifice for the repose of their souls and ask the Lord to make them shine forever in his kingdom of light (cf. Wis 3,7).”
Communion of Saints
“Some of them were called to bear witness to the Gospel in a heroic manner, sustaining heavy tribulations,” the Pontiff acknowledged, stressing, “we praise God for all the good that the Lord has done for us and for his Church through these our brothers and fathers in faith.”
“We will continue to hear them next to us in the communion of saints,” the Holy Father said.
“Nourished by the Bread of Life, we too, along with those who have gone before us, await with firm hope for the day of face-to-face with the bright and merciful face of the Father.”
Mary watches over them, as she watches over us, Pope Francis said, praying may she help us to never separate from God’s love.
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On ZENIT’s Web page:
Pope’s Homily: https://zenit.org/articles/popes-homily-for-deceased-cardinals/
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RENATE: Network of Religious Against Trafficking, Exploitation by Sergio Mora
Religious in Europe Networking Against Trafficking and Exploitation (RENATE), discussed their upcoming congress, Nov. 6-9, this Friday in the Holy See Press Office. The gathering will conclude with an audience with Pope Francis.
In the Vatican, three women, two of whom were religious sisters, spoke today on the event and network, which is present in 18 European countries. ZENIT spoke with Nigerian Sister Monica Chikwe, who pointed out that the problem of prostitution is especially grave when it is part of the trafficking of persons.
“Prostitution has always existed, but when individuals are exploited it’s especially grave,” she said, specifying that “if a prostitute spent hours on the street and no one approached her this would end.”
Therefore, “it is necessary to make ‘clients’ aware, because the majority of them are Catholics or Christians,” she said.
The nun added that there are real mafia networks that recruit young women in their countries of origin, promising them work and oblige them to prostitute themselves with threats and beatings.
Moreover, the laws against trafficking are inadequate, because it is difficult to arrest the exploiters; once they are imprisoned, often they regain their freedom after a few days.
RENATE, said Sister Chikwe, carries out different activities to help prostitutes come out of their situation of slavery. First, a team contacts them on the street. Then, another sector receives them, and a third integrates them. She added that they are received in “home-houses made up of four to six individuals, with help from psychologists, “because they are usually traumatized.”
Sister Chikwe concluded by pointing out that, when they meet Pope Francis, “we will thank him for his interest in this problem and we hope he will continue to appeal to the conscience of men and of those that must legislate.”
The nun expressed her belief that “the creation of Saint Martha’s Group was a positive step in the effort against the trafficking of human beings.”
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Three Years After Cyclone Yolanda, Filipino Dioceses Regain Their Footing... from ZENIT of Roswell, Georgia, United States for Friday, 4 November 2016
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Three Years After Cyclone Yolanda, Filipino Dioceses Regain Their Footing by Reinhard Backes
Three years after cyclone Yolanda ravaged the Philippines, international Catholic charity Aid to the Church in Need (ACN) has taken stock: the organization has helped the affected dioceses with more than $1.3M in aid.
The relief money was used for emergency assistance as well as for the reconstruction of churches and church buildings. On the island of Leyte, 10 entirely or partially destroyed churches have been rebuilt in the Archdiocese of Palo alone. According to the archdiocese, 72 of 76 churches sustained damage during the cyclone.
In a letter to Aid to the Church in Need, the Archbishop John F. Du of Palo expressed his thanks to benefactors. He wrote: “You have strengthened our faith knowing that God never forgets us, for you are there to respond to the calling of God to help us. Thank you for being there during the time that we need you the most.”
On the Philippine islands of Leyte and Samar, approximately 10,000 people were killed and about 4.3 million lost their homes when Typhoon Yolanda, also known internationally as Haiyan, touched down on Nov. 8, 2013. The high number of fatalities was primarily due to the tidal waves unleashed by the storm, while the devastating destruction in the cities and villages along the coast was mainly wrought by the strong gusts of wind. Wind speeds of up to 235 miles per hour were measured during the storm. The Cathedral of Palo as well as the airport of Tacloban, the capital city of the province of Leyte, were among the most severely damaged structures.
Today, Typhoon Haiyan is still one of the most severe tropical cyclones to have been observed since accurate records began to be made of weather events.
ACN will continue to support Church rebuilding projects on the Philippines such as the large seminary of the Archdiocese of Palo.
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Aid to the Church in Need is an international Catholic charity under the guidance of the Holy See, providing assistance to the suffering and persecuted Church in more than 140 countries. www.churchinneed.org (USA); www.acnuk.org (UK); www.aidtochurch.org (AUS); www.acnireland.org (IRL); www.acn-aed-ca.org (CAN) www.acnmalta.org (Malta)-------
Pope’s Homily for Deceased Cardinals by ZENIT Staff
Below is a ZENIT translation of Pope Francis’ homily during the Mass he offered this morning in St. Peter’s Basilica in suffrage for the souls of Cardinals and Bishops who have died in the course of the past year:
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“The Lord is merciful and gracious: (Psalm 102:8).
The month of November, which Christian piety dedicates to the remembrance of the deceased faithful, arouses every year in the Ecclesial Community the thought of life after death and especially the thought of the definitive encounter with the Lord. He will be the judge of our earthly pilgrimage, a judge whose characteristics are mercy and graciousness, as the Psalmist reminds us. Conscious of this, we are gathered prayer around the Lord’s altar for the souls of the Cardinals and Bishops who ended their earthly day in the course of the last twelve months. And while we entrust them, once again, to the merciful goodness of the Father, we renew our gratitude for the Christian and priestly testimony that they left us.
These brothers of ours have reached their goal, after having served the Church and loved the Lord Jesus, in that certainty of love that the Apostle Paul reminded us of in the Second Reading: “What will separate us from the love of Christ?” (Romans 8:35). It is faith in the love of Christ of which no one can separate us: neither tribulations, nor anguish, nor persecution, nor danger, nor death, nor life … They also had very clear the words of the Book of Wisdom: “the faithful will abide with Him in love” (3:9). And they knew well that our earthly pilgrimage ends in the house of the heavenly Father and that only there is the goal, rest and peace found. The Lord Jesus, our Way, Truth and Life leads us to that house.
The path to the Father’s house begins for each one of us on the very day we open our eyes to the light and, through Baptism, to grace. An important stage of this path for us priests and Bishops, is the moment in which we pronounce the “here I am!” during our priestly Ordination. From that moment we are united to Christ in a special way, associated to His ministerial priesthood. At the hour of our death, we will pronounce our last “here I am,” united to that of Jesus, who died entrusting his spirit into the Father’s hands (cf. Luke 23:46). The Cardinals and Bishops, whom we remember today in prayer, dedicated their whole life, especially after having consecrated it to God, to witness and to give to others the love of Jesus. And, likewise, they exhorted the faithful with the word and with example.
They were shepherds of Christ’s flock and, in imitation of Him, they often gave themselves and sacrificed themselves for the salvation of the people entrusted to them. They sanctified them through the Sacraments and guided them on the way of salvation. Full of the power of the Holy Spirit, they proclaimed the Gospel. With paternal love, they made an effort to love all, especially the poor, the defenseless and those in need of help. Therefore, at the end of their existence, we think that the Lord “like a sacrificial burnt offering, accepted them” (Wisdom 3:6). Now, we are here to pray for them, to offer the divine Sacrifice for their soul and to ask the Lord to make them shine for ever in His Kingdom of light (cf. Wisdom 3:7).
With their ministry, they imprinted in the heart of the faithful the consoling truth ”that grace and mercy are upon His elect” (Wisdom 3:9). In the name of the God of mercy and of forgiveness, their hands blessed and absolved, their words comforted and dried tears, their presence witnessed with eloquence that God’s goodness is inexhaustible and His mercy is infinite. Some of them were called to give witness to the Gospel in a heroic way, enduring heavy tribulations. In this Holy Mass, memorial of the Death and Resurrection of Christ, we praise God for all the good that the Lord did for us and for His Church through these our Brothers and Fathers in the faith.
In the light of Christ’s Paschal Mystery, their death is, in reality, their entry into the fullness of life. In this light of faith, we feel closer to our deceased Brothers: death has seemingly separated us, but Christ’s power and His Spirit unite us in an even more profound way. We will continue to feel them beside us in the Communion of Saints. Nourished by the Bread of life, we too, together with all those who have preceded us, await, with firm hope, the day of our face-to-face encounter with the luminous and merciful face of the Father. May our Mother Mary watch over them as well as over us and obtain for us that “we may never be separated “from the love of God in Christ Jesus, our Lord” (Romans 8:39).[Original text: Italian] [Translation by ZENIT]
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FORUM: ‘Making Moral Choices’ by Cardinal Donald Wuerl
Below is a reflection of Cardinal Donald Wuerl, Archbishop of Washington, entitled ‘Making Moral Choices.’ Published on November 3rd, it is from Cardinal Wuerl’s blog:
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Every waking hour of our lives, we are constantly making decisions about what we do. In making moral choices, we are guided by our conscience, that inner voice of the Spirit that keeps reminding us to do good even though there may be enticing reasons to do otherwise. This includes the decisions we make participating in public affairs. Furthermore, in determining whether a given personal action is itself morally good, we need to consider the goodness or lack thereof in: (a) the objective act, that is, what we actually do, (b) the subjective goal or our intention, and (c) the surrounding circumstances and consequences of a possible action (CCC 1750).
The first thing to consider is what out of a variety of options we are choosing to do. We choose this rather than that. This is “the primary and decisive element for moral judgment,” teaches Saint John Paul II, “which establishes whether [the act] is capable of being ordered to the good and to the ultimate end, which is God” (Veritatis Splendor, 79). What we actually do should always be directed toward what is truly right and away from what is wrong.
We must not only do the good, we must have the will and intention of choosing the right thing. The reason we are doing it must be good. However, sincere good intentions cannot turn what is wrong into something good. Rather, the objective moral order exists independently of the power even of our free will.
The third element in making moral choices brings us to the circumstances. Here perhaps more than anywhere else, examples are presented with such emotional force that moral reasoning can be subverted. Like subjective intentions, the circumstances, including the consequences, are secondary elements of a moral act. They can lessen the gravity of an evil act or mitigate a person’s responsibility, such as when acting under coercion or ignorance, but circumstances “of themselves cannot change the moral quality of acts themselves; they can make neither good nor right an action that is in itself evil” (CCC 1735, 1754; Veritatis Splendor, 77).
Part of this proper formation of conscious includes, as Pope Francis reminds us, presenting the teaching of the Church in its fullness and without compromise (cf. AL, no. 307) though in language which is welcoming rather than defensive or one-sided (cf. AL, nos. 36, 38). But a key part of discernment is the formation of conscious. The Holy Father insists that the Church’s pastors must “make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations, and are capable of carrying out their own discernment in complex situations. We have been called to form consciences, not to replace them” (AL, no. 37).
Sometimes it can happen that it appears that every choice is morally problematic, that evil cannot be completely avoided. When stuck in this way “between a rock and a hard place,” we may be subject to “the art of the possible,” where all we can really do is seek to avoid or minimize the greater harm, and good and justice are achieved only partially.
For example, the U.S. bishops have noted that a conscientious voter faces a dilemma when all of the candidates hold a position that “promotes an intrinsically evil act.” In that situation, the voter exercising prudential judgment “may decide to take the extraordinary step of not voting for any candidate or, after careful deliberation, may decide to vote for the candidate deemed less likely to advance such a morally flawed position and more likely to pursue other authentic human goods” (Forming Consciences for Faithful Citizenship, 36).
We also have guidance from Saint John Paul who in the context of a legislator considering abortion laws said that one may licitly choose acts “aimed at limiting the harm done” and “lessening its negative consequences.” He explained that “this does not in fact represent an illicit cooperation with an unjust law, but rather a legitimate and proper attempt to limit its evil aspects” (Evangelium Vitae, 73).
Pope Francis also recalls for us that pastoral dialogue and accompaniment nurture the development of conscience. So, too, the expression of a level of support or confirmation for the judgment that the individual is making about the state of his soul or her soul is an aspect of pastoral ministry. However, the judgment of conscience is the act of the individual and is the basis for his or her accountability before God.
Life is certainly complex. Moral decisions can be difficult. But we need not fear, because we have a sure guide in making moral choices. Christ in his Church reveals to us the way. We also have the gifts of the Spirit to guide us and give us strength to do what we ought to do, to do good and avoid evil. In this way, we answer the call to holiness and help make the world a better place.
This is a revised version of a post that was originally published on March 4, 2016.
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On the NET:
To the original post on Cardinal Wuerl’s blog: http://cardinalsblog.adw.org/
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FEATURE: When a Pope Understands Luther by Thomas Schirrmacher
by Thomas Schirrmacher
Associate General Secretary for Theological Concerns, World Evangelical Alliance
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I have often referred to the signing of the document “Christian Witness in a Multi-Religious World” by the Vatican, the World Council of Churches, and the World Evangelical Alliance in 2011 as a crucial event in the history of the church. Now I was allowed to witness another event in Lund of at least equal importance. I am neither Catholic nor Lutheran. But what has happened here paves the way for all Protestant churches and confessions. And the presence of Orthodox representatives, even of the ancient oriental churches, such as the Syrian Orthodox Patriarch Aphrem II, proves that the results are perceived even by uninvolved third parties.
In Lund, the Reformation year was opened not only by the Lutheran World Federation, but also by the Catholic Church, represented by the Pope. The event took place in the Cathedral of Lund in front of 450 invited guests, including King Carl Gustaf and Queen Sylvia of Sweden, the Swedish Prime Minister as well as other members of the government, national and international representatives of the Catholic Church and of the Lutheran Churches. Also present were leading representatives of the so-called Secretaries of Christian World Communions, that is to say the leaders of almost all Christian international denominations and umbrella organizations (from the Orthodox churches to the Salvation Army), among which the two largest, the World Council of Churches (WCC) and the World Evangelical Alliance (WEA), were represented by their Secretary Generals and a second delegate each.
On a larger scale, the Lund event can be seen as part of a process of peace making within global Christianity. One could argue that, in a sense, Catholics and Lutherans signed a peace treaty. They regret having used armies, secular powers, and disinformation to fight each other, and they now want to deal with their differences through peaceful discussion, no longer using non-spiritual weapons. They will stop trusting in money, culture, power, and the state, but will instead trust the future of the churches to the power of the gospel, to which every Christian will bear witness and pass on with kindness. From my point of view as an Evangelical Christian, this vision has to be welcomed wholeheartedly.
The so called sell-out of the Reformation, which has been announced by all sorts of critics and conspiracy theorists, has simply not taken place. In the liturgy of the worship service in the Cathedral of Lund, everyone prayed “Thanks be to you, O God, for the many guiding theological and spiritual insights that we have all received through the Reformation. Thanks be to you for the good transformation and reforms that were set in motion by the Reformation or by struggling with its challenges. Thanks be to you for the proclamation of the gospel that occurred during the Reformation and that since then has strengthened countless people to live lives of faith in Jesus Christ.” It cannot be said that Bishop Dr. Munib A. Younan from Jerusalem, President of the Lutheran World Federation, and his Secretary General, Martin Junge from Chile, would have been willing to water down their Lutheran identity for the purpose of a big media event.
The Lutherans expressed their regret that the Reformation had been misused for political goals all too quickly and that the Protestants had not been able to prevent religious wars and the persecution of others. Both sides have distanced themselves from having spread lies about one another and from having been filled with hatred, which even led to war in many cases.
But the core concerns of Luther, sola gratia along with his call for reform, were acknowledged as ground breaking by all participants. The Pope said: “The spiritual experience of Martin Luther challenges us to remember that apart from God we can do nothing. ‘How can I get a propitious God?’ This is the question that haunted Luther. In effect, the question of a just relationship with God is the decisive question for our lives. As we know, Luther encountered that propitious God in the Good News of Jesus, incarnate, dead and risen. With the concept “by grace alone,” he reminds us that God always takes the initiative, prior to any human response, even as he seeks to awaken that response. The doctrine of justification thus expresses the essence of human existence before God.” Especially in modern Protestantism there are many who have not understood Luther as well as this statement and surely it also reminds us, that Jesus Christ is the only way to salvation.
Since the preparation of the event in Lund was of the utmost importance to the World Evangelical Alliance as well as to many other people, I not only talked with the leaders of the Lutheran World Federation very extensively, but also met with the Pope four times in recent weeks. From my personal observation and interaction, Pope Francis is aware, that in the 16th century, corruption did win over reform and is deeply convinced that the Holy Scripture, the Gospel, and the Holy Spirit possess the required power to lead the churches to a greater unity in the long term, if we put God’s iniative and saving grace first, and to enable each Christian to personally witness about salvation and hope in Jesus Christ to a dying world.
Indeed, with his words the Pope was only drawing conclusions arising from the fact that the Vatican and the Lutheran World Federation, after years of intense work, had agreed on a short definition of the doctrine of justification, which summarizes the NT view, especially Paul’s. 17 years later, this accordance can lead to practical implementation, not hastily but in a prudent manner, not as if walking on thin ice but as a sustainable commonality. What is new is that the Pope sees justification as an absolute central question. Just shortly after his election I heard for the first time from Pope Francis that the common view of justification as salvation by grace and faith alone should be the center of our shared commonalities and that on this basis further steps would have to be taken. As is usual, Pope Francis has made his announcements come true, even though they initially sounded quite adventurous.
At the same time, however, the fundamental recognition of Luther’s basic concerns by the Catholic Church is no cause for Protestant triumphalism. It must be borne in mind that the Reformation led quickly to further divisions, to polarization, to religious nationalism, as well as to the spread of pride and hatred. The joint statement, which was signed during the Ecumenical Prayer in Lund, puts it this way: “While we are profoundly thankful for the spiritual and theological gifts received through the Reformation, we also confess and lament before Christ that Lutherans and Catholics have wounded the visible unity of the Church. Theological differences were accompanied by prejudice and conflicts, and religion was instrumentalized for political ends.”
In essence, the event was a celebration of the Reformation, not only by the presence of the Pope, but even at his invitation. Beyond all doubt, it was a remarkable step the Pope took towards Protestants, both symbolic and substantial. Of course this gesture was not presented only by the Pope. Many leading Catholic theologians, bishops, and cardinals had been actively involved in the preparations for many years. Just in time, the Pope tears down 500-year-old walls and replaces conflict by serious talks, self-criticism on both sides, and by the desire that the necessary disputes within Christianity should be shaped by love, not by the desire to defeat each other.
The Pope’s moving appeal in the Malmo arena to intensify ecumenical cooperation did not mean a hasty overcoming of the remaining deep theological differences between Catholics and Protestants. Instead, these differences would have to be thoroughly discussed, although the similarities certainly predominate. In this sense, he called World Christianity to show solidarity to a suffering world, and together help the poor, the sick, the oppressed, and the persecuted. The signing of a far-reaching cooperation agreement between Caritas International and the World Service of the Lutheran World Federation, which took place during the ceremony, underlines what is meant by this. This is reminiscent of the great commonality shown by all churches especially in the course of international refugee aid. It makes clear that theological differences should not be discussed at the expense of the needy, but as a common struggle for truth.
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Appeal for Peace from Auschwitz by Paweł Rytel-Andrianik
A 30-member delegation of the Council of Religious Community Leaders in Israel met in Poland in recent days. During their stay, the delegates visited the former concentration camp Auschwitz-Birkenau. The meeting concluded with a time of common prayer, with words from the Psalms in Hebrew, Arabic and English. Council members of the Centre for Dialogue and Prayer in Auschwitz shared their experiences during this visit and summed up the four-day stay in Poland. The discussion was led by Rabbi David Rosen, Chairman of the International Jewish Committee on Interreligious Consultations.
One fruit of the meeting is the statement of the Israeli Council of Religious Leaders, signed by the members of the Council on Wednesday, Nov. 2, during the visit to the former German Nazi concentration camp Auschwitz-Birkenau.
“As religious leaders, we have the special responsibility of being attentive to the cry of the poor and the weak among us, and of working to promote a more just society. (…) We declare our commitment to the sanctity of human life. We reject racism, fanaticism and extremism, especially when they are allegedly committed in the name of religion, and thus profane religion,” the statement reads.
Religious leaders met with Archbishop Stanislaw Gądecki, President of the Polish Bishops’ Conference, who welcomed the participants, saying: “I greet very heartily all the guests present here, who are missionaries of peace, that is, people for whom the quest for peace is a life mission.” The religious leaders also met with Cardinal Stanislaw Dziwisz.
The Metropolitan of Krakow drew attention to the figure of John Paul II, who was always a man of dialogue. The Guests also met with a delegation of the Polish Bishops’ Conference.
Article Courtesy of Episkopat.pl
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Declaration of the Council of Religious Community Leaders in Israel
November 2, 2016
We, the leaders of the major religions in Israel and members of the Council of Religious Community Leaders, believe in the Creator, who rules the world with benevolence and mercy, and requires of us to live with all persons in peace and mutual respect.
Our religious heritages teach that peace and the pursuit of justice are the will of God, and we as religious leaders bear particular responsibility to be attentive to the cries of the poor and the weak among us and to act to advance a more just society.
As the leaders of the official religious communities in Israel, we have decided to embark together on an historic visit to Poland, and to the site of Auschwitz-Birkenau. This visit is meant to honor the memory of millions of Jews and other victims of the Holocaust, and to express the determination of the leaders of the religious communities in Israel to do everything in their power to prevent the recurrence of such atrocities.
We call on all world leaders to act, in their countries and through the United Nations, to act with unwavering resoluteness against antisemitism, hatred of the other, which once again plague contemporary society.
We declare our commitment to cooperate and to do everything in our power to carry out this important call in the Holy Land as well, to strengthen the harmony and understanding that exist in Israel among the various religious communities.
In order to establish peace and mutual respect among members of religions throughout the world and in our country, we must educate our communities and children accordingly, and prevent affront to the feelings and beliefs of others.
Here, in Auschwitz-Birkenau, the site of the most horrific crimes against humanity in history and the symbol of ultimate evil, where the murder of millions of Jews and others – men, women and children – was perpetrated by Nazi Germany, we declare our commitment to the sanctity of human life. We repudiate racism, fanaticism and extremism, particularly when these are committed, allegedly in the name of religion and in so doing desecrate religion.
The Council of Religious Community Leaders in Israel calls for an end to war and a prayer for peace in keeping with the vision of the prophets: “They shall beat their swords into plowshares and their spears into pruning hooks. Nation shall not take up sword against nation, nor shall they learn war anymore.” Isaiah 2:4
The Council of Religious Leaders in Israel includes the Chief Rabbinate of Israel, the Muslim religious establishment, the Christian churches in the Holy Land, the Druze Religious Authority, the Ahmadiyya Muslim, Baha’i and Samaritan communities.
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Pope Calls All Religions to Follow Path of Mercy... from ZENIT of Roswell, Georgia, United States for Thursday, 3 November 2016
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Pope Calls All Religions to Follow Path of Mercy by Kathleen Naab
Mercy, for Catholics, “reveals the name of God,” is the “very foundation of the Church’s life” and is also the “key to understanding the mystery of man.”
The Pope offered this explanation of the importance of mercy when he met today with some 200 representatives of other religions — Christian, Jewish, Muslim, Buddhist, Hindu and others.
The audience was held in the context of the Jubilee of Mercy, as it now approaches its end (on the feast of Christ the King, Nov. 20).
The Pope said the “mystery of mercy is not to be celebrated in words alone, but above all by deeds, by a truly merciful way of life marked by disinterested love, fraternal service and sincere sharing. The Church increasingly desires to adopt this way of life, also as part of her ‘duty to foster unity and charity’ among all men and women.”
Religions are called to this way of life, the Holy Father affirmed, “in order to be, particularly in our own day, messengers of peace and builders of communion, and to proclaim, in opposition to all those who sow conflict, division and intolerance, that ours is a time of fraternity.”
The Pope said this is why it’s important to seek encounter — an encounter that avoids syncretism but that makes us more open to dialogue and understanding.
“This is pleasing to God and constitutes an urgent task,” he said, “responding not only to today’s needs but above all to the summons to love which is the soul of all authentic religion.”
‘It is faith in the love of Christ from which nothing can separate us: neither tribulation, nor anguish, nor persecution, nor danger, nor death, nor life.’
Pope Francis stressed this in his homily during the Mass he offered this morning in St. Peter’s Basilica in suffrage for the souls of cardinals and bishops who have died in the course of the past year.
Reminding those gathered that November is the month in which Christians recall the faithful departed, Francis noted how we entrust the recently lost prelates to the Father’s faithful love, and “renew our appreciation for the Christian and priestly witness that we have left.”
Nothing Can Separate Us
“These Brothers have reached their destination, after having served the Church and loved the Lord Jesus, in the certainty of love that the Apostle Paul reminds us in the Second Reading: ‘Who will separate us from the love of Christ? (Rom 8:35).'”
“Nothing can separate us from Christ’s love for us,” Francis underscored, not even death. These deceased he noted, “knew that our earthly pilgrimage ends at the house of the heavenly Father,” and that only there, is where one finds rest and peace.
“The path to the Father’s house begins, for each of us, in the very day that we open our eyes to the light and, through the grace of Baptism.”
“An important step in this journey, for us priests and bishops, is the moment, during priestly ordination, when we pronounce the ‘Here I am!'” Francis said.
Shepherds of Christ’s Flock
After that, he noted, priests are united to Christ in a special way.
“The cardinals and bishops who today we remember in prayer, were shepherds of Christ’s flock. They donated and sacrificed for the salvation of the people entrusted to them.” Francis noted how through the sacraments, they helped sanctify their people and lead them toward salvation.
With fatherly love, Francis noted, these late cardinals and bishops “have striven to love everyone, especially the poor, the helpless and the needy.”
Today, the Holy Father stressed, we are here to pray for them, “to offer the Holy Sacrifice for the repose of their souls and ask the Lord to make them shine forever in his kingdom of light (cf. Wis 3,7).”
Communion of Saints
“Some of them were called to bear witness to the Gospel in a heroic manner, sustaining heavy tribulations,” the Pontiff acknowledged, stressing, “we praise God for all the good that the Lord has done for us and for his Church through these our brothers and fathers in faith.”
“We will continue to hear them next to us in the communion of saints,” the Holy Father said.
“Nourished by the Bread of Life, we too, along with those who have gone before us, await with firm hope for the day of face-to-face with the bright and merciful face of the Father.”
Mary watches over them, as she watches over us, Pope Francis said, praying may she help us to never separate from God’s love.
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On ZENIT’s Web page:
Pope’s Homily: https://zenit.org/articles/popes-homily-for-deceased-cardinals/
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RENATE: Network of Religious Against Trafficking, Exploitation by Sergio Mora
Religious in Europe Networking Against Trafficking and Exploitation (RENATE), discussed their upcoming congress, Nov. 6-9, this Friday in the Holy See Press Office. The gathering will conclude with an audience with Pope Francis.
In the Vatican, three women, two of whom were religious sisters, spoke today on the event and network, which is present in 18 European countries. ZENIT spoke with Nigerian Sister Monica Chikwe, who pointed out that the problem of prostitution is especially grave when it is part of the trafficking of persons.
“Prostitution has always existed, but when individuals are exploited it’s especially grave,” she said, specifying that “if a prostitute spent hours on the street and no one approached her this would end.”
Therefore, “it is necessary to make ‘clients’ aware, because the majority of them are Catholics or Christians,” she said.
The nun added that there are real mafia networks that recruit young women in their countries of origin, promising them work and oblige them to prostitute themselves with threats and beatings.
Moreover, the laws against trafficking are inadequate, because it is difficult to arrest the exploiters; once they are imprisoned, often they regain their freedom after a few days.
RENATE, said Sister Chikwe, carries out different activities to help prostitutes come out of their situation of slavery. First, a team contacts them on the street. Then, another sector receives them, and a third integrates them. She added that they are received in “home-houses made up of four to six individuals, with help from psychologists, “because they are usually traumatized.”
Sister Chikwe concluded by pointing out that, when they meet Pope Francis, “we will thank him for his interest in this problem and we hope he will continue to appeal to the conscience of men and of those that must legislate.”
The nun expressed her belief that “the creation of Saint Martha’s Group was a positive step in the effort against the trafficking of human beings.”
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Three Years After Cyclone Yolanda, Filipino Dioceses Regain Their Footing... from ZENIT of Roswell, Georgia, United States for Friday, 4 November 2016Like
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Three Years After Cyclone Yolanda, Filipino Dioceses Regain Their Footing by Reinhard Backes
Three years after cyclone Yolanda ravaged the Philippines, international Catholic charity Aid to the Church in Need (ACN) has taken stock: the organization has helped the affected dioceses with more than $1.3M in aid.
The relief money was used for emergency assistance as well as for the reconstruction of churches and church buildings. On the island of Leyte, 10 entirely or partially destroyed churches have been rebuilt in the Archdiocese of Palo alone. According to the archdiocese, 72 of 76 churches sustained damage during the cyclone.
In a letter to Aid to the Church in Need, the Archbishop John F. Du of Palo expressed his thanks to benefactors. He wrote: “You have strengthened our faith knowing that God never forgets us, for you are there to respond to the calling of God to help us. Thank you for being there during the time that we need you the most.”
On the Philippine islands of Leyte and Samar, approximately 10,000 people were killed and about 4.3 million lost their homes when Typhoon Yolanda, also known internationally as Haiyan, touched down on Nov. 8, 2013. The high number of fatalities was primarily due to the tidal waves unleashed by the storm, while the devastating destruction in the cities and villages along the coast was mainly wrought by the strong gusts of wind. Wind speeds of up to 235 miles per hour were measured during the storm. The Cathedral of Palo as well as the airport of Tacloban, the capital city of the province of Leyte, were among the most severely damaged structures.
Today, Typhoon Haiyan is still one of the most severe tropical cyclones to have been observed since accurate records began to be made of weather events.
ACN will continue to support Church rebuilding projects on the Philippines such as the large seminary of the Archdiocese of Palo.
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Aid to the Church in Need is an international Catholic charity under the guidance of the Holy See, providing assistance to the suffering and persecuted Church in more than 140 countries. www.churchinneed.org (USA); www.acnuk.org (UK); www.aidtochurch.org (AUS); www.acnireland.org (IRL); www.acn-aed-ca.org (CAN) www.acnmalta.org (Malta)-------
Pope’s Homily for Deceased Cardinals by ZENIT Staff
Below is a ZENIT translation of Pope Francis’ homily during the Mass he offered this morning in St. Peter’s Basilica in suffrage for the souls of Cardinals and Bishops who have died in the course of the past year:
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“The Lord is merciful and gracious: (Psalm 102:8).
The month of November, which Christian piety dedicates to the remembrance of the deceased faithful, arouses every year in the Ecclesial Community the thought of life after death and especially the thought of the definitive encounter with the Lord. He will be the judge of our earthly pilgrimage, a judge whose characteristics are mercy and graciousness, as the Psalmist reminds us. Conscious of this, we are gathered prayer around the Lord’s altar for the souls of the Cardinals and Bishops who ended their earthly day in the course of the last twelve months. And while we entrust them, once again, to the merciful goodness of the Father, we renew our gratitude for the Christian and priestly testimony that they left us.
These brothers of ours have reached their goal, after having served the Church and loved the Lord Jesus, in that certainty of love that the Apostle Paul reminded us of in the Second Reading: “What will separate us from the love of Christ?” (Romans 8:35). It is faith in the love of Christ of which no one can separate us: neither tribulations, nor anguish, nor persecution, nor danger, nor death, nor life … They also had very clear the words of the Book of Wisdom: “the faithful will abide with Him in love” (3:9). And they knew well that our earthly pilgrimage ends in the house of the heavenly Father and that only there is the goal, rest and peace found. The Lord Jesus, our Way, Truth and Life leads us to that house.
The path to the Father’s house begins for each one of us on the very day we open our eyes to the light and, through Baptism, to grace. An important stage of this path for us priests and Bishops, is the moment in which we pronounce the “here I am!” during our priestly Ordination. From that moment we are united to Christ in a special way, associated to His ministerial priesthood. At the hour of our death, we will pronounce our last “here I am,” united to that of Jesus, who died entrusting his spirit into the Father’s hands (cf. Luke 23:46). The Cardinals and Bishops, whom we remember today in prayer, dedicated their whole life, especially after having consecrated it to God, to witness and to give to others the love of Jesus. And, likewise, they exhorted the faithful with the word and with example.
They were shepherds of Christ’s flock and, in imitation of Him, they often gave themselves and sacrificed themselves for the salvation of the people entrusted to them. They sanctified them through the Sacraments and guided them on the way of salvation. Full of the power of the Holy Spirit, they proclaimed the Gospel. With paternal love, they made an effort to love all, especially the poor, the defenseless and those in need of help. Therefore, at the end of their existence, we think that the Lord “like a sacrificial burnt offering, accepted them” (Wisdom 3:6). Now, we are here to pray for them, to offer the divine Sacrifice for their soul and to ask the Lord to make them shine for ever in His Kingdom of light (cf. Wisdom 3:7).
With their ministry, they imprinted in the heart of the faithful the consoling truth ”that grace and mercy are upon His elect” (Wisdom 3:9). In the name of the God of mercy and of forgiveness, their hands blessed and absolved, their words comforted and dried tears, their presence witnessed with eloquence that God’s goodness is inexhaustible and His mercy is infinite. Some of them were called to give witness to the Gospel in a heroic way, enduring heavy tribulations. In this Holy Mass, memorial of the Death and Resurrection of Christ, we praise God for all the good that the Lord did for us and for His Church through these our Brothers and Fathers in the faith.
In the light of Christ’s Paschal Mystery, their death is, in reality, their entry into the fullness of life. In this light of faith, we feel closer to our deceased Brothers: death has seemingly separated us, but Christ’s power and His Spirit unite us in an even more profound way. We will continue to feel them beside us in the Communion of Saints. Nourished by the Bread of life, we too, together with all those who have preceded us, await, with firm hope, the day of our face-to-face encounter with the luminous and merciful face of the Father. May our Mother Mary watch over them as well as over us and obtain for us that “we may never be separated “from the love of God in Christ Jesus, our Lord” (Romans 8:39).[Original text: Italian] [Translation by ZENIT]
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FORUM: ‘Making Moral Choices’ by Cardinal Donald Wuerl
Below is a reflection of Cardinal Donald Wuerl, Archbishop of Washington, entitled ‘Making Moral Choices.’ Published on November 3rd, it is from Cardinal Wuerl’s blog:
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Every waking hour of our lives, we are constantly making decisions about what we do. In making moral choices, we are guided by our conscience, that inner voice of the Spirit that keeps reminding us to do good even though there may be enticing reasons to do otherwise. This includes the decisions we make participating in public affairs. Furthermore, in determining whether a given personal action is itself morally good, we need to consider the goodness or lack thereof in: (a) the objective act, that is, what we actually do, (b) the subjective goal or our intention, and (c) the surrounding circumstances and consequences of a possible action (CCC 1750).
The first thing to consider is what out of a variety of options we are choosing to do. We choose this rather than that. This is “the primary and decisive element for moral judgment,” teaches Saint John Paul II, “which establishes whether [the act] is capable of being ordered to the good and to the ultimate end, which is God” (Veritatis Splendor, 79). What we actually do should always be directed toward what is truly right and away from what is wrong.
We must not only do the good, we must have the will and intention of choosing the right thing. The reason we are doing it must be good. However, sincere good intentions cannot turn what is wrong into something good. Rather, the objective moral order exists independently of the power even of our free will.
The third element in making moral choices brings us to the circumstances. Here perhaps more than anywhere else, examples are presented with such emotional force that moral reasoning can be subverted. Like subjective intentions, the circumstances, including the consequences, are secondary elements of a moral act. They can lessen the gravity of an evil act or mitigate a person’s responsibility, such as when acting under coercion or ignorance, but circumstances “of themselves cannot change the moral quality of acts themselves; they can make neither good nor right an action that is in itself evil” (CCC 1735, 1754; Veritatis Splendor, 77).
Part of this proper formation of conscious includes, as Pope Francis reminds us, presenting the teaching of the Church in its fullness and without compromise (cf. AL, no. 307) though in language which is welcoming rather than defensive or one-sided (cf. AL, nos. 36, 38). But a key part of discernment is the formation of conscious. The Holy Father insists that the Church’s pastors must “make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations, and are capable of carrying out their own discernment in complex situations. We have been called to form consciences, not to replace them” (AL, no. 37).
Sometimes it can happen that it appears that every choice is morally problematic, that evil cannot be completely avoided. When stuck in this way “between a rock and a hard place,” we may be subject to “the art of the possible,” where all we can really do is seek to avoid or minimize the greater harm, and good and justice are achieved only partially.
For example, the U.S. bishops have noted that a conscientious voter faces a dilemma when all of the candidates hold a position that “promotes an intrinsically evil act.” In that situation, the voter exercising prudential judgment “may decide to take the extraordinary step of not voting for any candidate or, after careful deliberation, may decide to vote for the candidate deemed less likely to advance such a morally flawed position and more likely to pursue other authentic human goods” (Forming Consciences for Faithful Citizenship, 36).
We also have guidance from Saint John Paul who in the context of a legislator considering abortion laws said that one may licitly choose acts “aimed at limiting the harm done” and “lessening its negative consequences.” He explained that “this does not in fact represent an illicit cooperation with an unjust law, but rather a legitimate and proper attempt to limit its evil aspects” (Evangelium Vitae, 73).
Pope Francis also recalls for us that pastoral dialogue and accompaniment nurture the development of conscience. So, too, the expression of a level of support or confirmation for the judgment that the individual is making about the state of his soul or her soul is an aspect of pastoral ministry. However, the judgment of conscience is the act of the individual and is the basis for his or her accountability before God.
Life is certainly complex. Moral decisions can be difficult. But we need not fear, because we have a sure guide in making moral choices. Christ in his Church reveals to us the way. We also have the gifts of the Spirit to guide us and give us strength to do what we ought to do, to do good and avoid evil. In this way, we answer the call to holiness and help make the world a better place.
This is a revised version of a post that was originally published on March 4, 2016.
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On the NET:
To the original post on Cardinal Wuerl’s blog: http://cardinalsblog.adw.org/
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FEATURE: When a Pope Understands Luther by Thomas Schirrmacher
by Thomas Schirrmacher
Associate General Secretary for Theological Concerns, World Evangelical Alliance
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I have often referred to the signing of the document “Christian Witness in a Multi-Religious World” by the Vatican, the World Council of Churches, and the World Evangelical Alliance in 2011 as a crucial event in the history of the church. Now I was allowed to witness another event in Lund of at least equal importance. I am neither Catholic nor Lutheran. But what has happened here paves the way for all Protestant churches and confessions. And the presence of Orthodox representatives, even of the ancient oriental churches, such as the Syrian Orthodox Patriarch Aphrem II, proves that the results are perceived even by uninvolved third parties.
In Lund, the Reformation year was opened not only by the Lutheran World Federation, but also by the Catholic Church, represented by the Pope. The event took place in the Cathedral of Lund in front of 450 invited guests, including King Carl Gustaf and Queen Sylvia of Sweden, the Swedish Prime Minister as well as other members of the government, national and international representatives of the Catholic Church and of the Lutheran Churches. Also present were leading representatives of the so-called Secretaries of Christian World Communions, that is to say the leaders of almost all Christian international denominations and umbrella organizations (from the Orthodox churches to the Salvation Army), among which the two largest, the World Council of Churches (WCC) and the World Evangelical Alliance (WEA), were represented by their Secretary Generals and a second delegate each.
On a larger scale, the Lund event can be seen as part of a process of peace making within global Christianity. One could argue that, in a sense, Catholics and Lutherans signed a peace treaty. They regret having used armies, secular powers, and disinformation to fight each other, and they now want to deal with their differences through peaceful discussion, no longer using non-spiritual weapons. They will stop trusting in money, culture, power, and the state, but will instead trust the future of the churches to the power of the gospel, to which every Christian will bear witness and pass on with kindness. From my point of view as an Evangelical Christian, this vision has to be welcomed wholeheartedly.
The so called sell-out of the Reformation, which has been announced by all sorts of critics and conspiracy theorists, has simply not taken place. In the liturgy of the worship service in the Cathedral of Lund, everyone prayed “Thanks be to you, O God, for the many guiding theological and spiritual insights that we have all received through the Reformation. Thanks be to you for the good transformation and reforms that were set in motion by the Reformation or by struggling with its challenges. Thanks be to you for the proclamation of the gospel that occurred during the Reformation and that since then has strengthened countless people to live lives of faith in Jesus Christ.” It cannot be said that Bishop Dr. Munib A. Younan from Jerusalem, President of the Lutheran World Federation, and his Secretary General, Martin Junge from Chile, would have been willing to water down their Lutheran identity for the purpose of a big media event.
The Lutherans expressed their regret that the Reformation had been misused for political goals all too quickly and that the Protestants had not been able to prevent religious wars and the persecution of others. Both sides have distanced themselves from having spread lies about one another and from having been filled with hatred, which even led to war in many cases.
But the core concerns of Luther, sola gratia along with his call for reform, were acknowledged as ground breaking by all participants. The Pope said: “The spiritual experience of Martin Luther challenges us to remember that apart from God we can do nothing. ‘How can I get a propitious God?’ This is the question that haunted Luther. In effect, the question of a just relationship with God is the decisive question for our lives. As we know, Luther encountered that propitious God in the Good News of Jesus, incarnate, dead and risen. With the concept “by grace alone,” he reminds us that God always takes the initiative, prior to any human response, even as he seeks to awaken that response. The doctrine of justification thus expresses the essence of human existence before God.” Especially in modern Protestantism there are many who have not understood Luther as well as this statement and surely it also reminds us, that Jesus Christ is the only way to salvation.
Since the preparation of the event in Lund was of the utmost importance to the World Evangelical Alliance as well as to many other people, I not only talked with the leaders of the Lutheran World Federation very extensively, but also met with the Pope four times in recent weeks. From my personal observation and interaction, Pope Francis is aware, that in the 16th century, corruption did win over reform and is deeply convinced that the Holy Scripture, the Gospel, and the Holy Spirit possess the required power to lead the churches to a greater unity in the long term, if we put God’s iniative and saving grace first, and to enable each Christian to personally witness about salvation and hope in Jesus Christ to a dying world.
Indeed, with his words the Pope was only drawing conclusions arising from the fact that the Vatican and the Lutheran World Federation, after years of intense work, had agreed on a short definition of the doctrine of justification, which summarizes the NT view, especially Paul’s. 17 years later, this accordance can lead to practical implementation, not hastily but in a prudent manner, not as if walking on thin ice but as a sustainable commonality. What is new is that the Pope sees justification as an absolute central question. Just shortly after his election I heard for the first time from Pope Francis that the common view of justification as salvation by grace and faith alone should be the center of our shared commonalities and that on this basis further steps would have to be taken. As is usual, Pope Francis has made his announcements come true, even though they initially sounded quite adventurous.
At the same time, however, the fundamental recognition of Luther’s basic concerns by the Catholic Church is no cause for Protestant triumphalism. It must be borne in mind that the Reformation led quickly to further divisions, to polarization, to religious nationalism, as well as to the spread of pride and hatred. The joint statement, which was signed during the Ecumenical Prayer in Lund, puts it this way: “While we are profoundly thankful for the spiritual and theological gifts received through the Reformation, we also confess and lament before Christ that Lutherans and Catholics have wounded the visible unity of the Church. Theological differences were accompanied by prejudice and conflicts, and religion was instrumentalized for political ends.”
In essence, the event was a celebration of the Reformation, not only by the presence of the Pope, but even at his invitation. Beyond all doubt, it was a remarkable step the Pope took towards Protestants, both symbolic and substantial. Of course this gesture was not presented only by the Pope. Many leading Catholic theologians, bishops, and cardinals had been actively involved in the preparations for many years. Just in time, the Pope tears down 500-year-old walls and replaces conflict by serious talks, self-criticism on both sides, and by the desire that the necessary disputes within Christianity should be shaped by love, not by the desire to defeat each other.
The Pope’s moving appeal in the Malmo arena to intensify ecumenical cooperation did not mean a hasty overcoming of the remaining deep theological differences between Catholics and Protestants. Instead, these differences would have to be thoroughly discussed, although the similarities certainly predominate. In this sense, he called World Christianity to show solidarity to a suffering world, and together help the poor, the sick, the oppressed, and the persecuted. The signing of a far-reaching cooperation agreement between Caritas International and the World Service of the Lutheran World Federation, which took place during the ceremony, underlines what is meant by this. This is reminiscent of the great commonality shown by all churches especially in the course of international refugee aid. It makes clear that theological differences should not be discussed at the expense of the needy, but as a common struggle for truth.
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Appeal for Peace from Auschwitz by Paweł Rytel-Andrianik
A 30-member delegation of the Council of Religious Community Leaders in Israel met in Poland in recent days. During their stay, the delegates visited the former concentration camp Auschwitz-Birkenau. The meeting concluded with a time of common prayer, with words from the Psalms in Hebrew, Arabic and English. Council members of the Centre for Dialogue and Prayer in Auschwitz shared their experiences during this visit and summed up the four-day stay in Poland. The discussion was led by Rabbi David Rosen, Chairman of the International Jewish Committee on Interreligious Consultations.
One fruit of the meeting is the statement of the Israeli Council of Religious Leaders, signed by the members of the Council on Wednesday, Nov. 2, during the visit to the former German Nazi concentration camp Auschwitz-Birkenau.
“As religious leaders, we have the special responsibility of being attentive to the cry of the poor and the weak among us, and of working to promote a more just society. (…) We declare our commitment to the sanctity of human life. We reject racism, fanaticism and extremism, especially when they are allegedly committed in the name of religion, and thus profane religion,” the statement reads.
Religious leaders met with Archbishop Stanislaw Gądecki, President of the Polish Bishops’ Conference, who welcomed the participants, saying: “I greet very heartily all the guests present here, who are missionaries of peace, that is, people for whom the quest for peace is a life mission.” The religious leaders also met with Cardinal Stanislaw Dziwisz.
The Metropolitan of Krakow drew attention to the figure of John Paul II, who was always a man of dialogue. The Guests also met with a delegation of the Polish Bishops’ Conference.
Article Courtesy of Episkopat.pl
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Declaration of the Council of Religious Community Leaders in Israel
November 2, 2016
We, the leaders of the major religions in Israel and members of the Council of Religious Community Leaders, believe in the Creator, who rules the world with benevolence and mercy, and requires of us to live with all persons in peace and mutual respect.
Our religious heritages teach that peace and the pursuit of justice are the will of God, and we as religious leaders bear particular responsibility to be attentive to the cries of the poor and the weak among us and to act to advance a more just society.
As the leaders of the official religious communities in Israel, we have decided to embark together on an historic visit to Poland, and to the site of Auschwitz-Birkenau. This visit is meant to honor the memory of millions of Jews and other victims of the Holocaust, and to express the determination of the leaders of the religious communities in Israel to do everything in their power to prevent the recurrence of such atrocities.
We call on all world leaders to act, in their countries and through the United Nations, to act with unwavering resoluteness against antisemitism, hatred of the other, which once again plague contemporary society.
We declare our commitment to cooperate and to do everything in our power to carry out this important call in the Holy Land as well, to strengthen the harmony and understanding that exist in Israel among the various religious communities.
In order to establish peace and mutual respect among members of religions throughout the world and in our country, we must educate our communities and children accordingly, and prevent affront to the feelings and beliefs of others.
Here, in Auschwitz-Birkenau, the site of the most horrific crimes against humanity in history and the symbol of ultimate evil, where the murder of millions of Jews and others – men, women and children – was perpetrated by Nazi Germany, we declare our commitment to the sanctity of human life. We repudiate racism, fanaticism and extremism, particularly when these are committed, allegedly in the name of religion and in so doing desecrate religion.
The Council of Religious Community Leaders in Israel calls for an end to war and a prayer for peace in keeping with the vision of the prophets: “They shall beat their swords into plowshares and their spears into pruning hooks. Nation shall not take up sword against nation, nor shall they learn war anymore.” Isaiah 2:4
The Council of Religious Leaders in Israel includes the Chief Rabbinate of Israel, the Muslim religious establishment, the Christian churches in the Holy Land, the Druze Religious Authority, the Ahmadiyya Muslim, Baha’i and Samaritan communities.
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Pope Calls All Religions to Follow Path of Mercy... from ZENIT of Roswell, Georgia, United States for Thursday, 3 November 2016Like
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Pope Calls All Religions to Follow Path of Mercy by Kathleen Naab
Mercy, for Catholics, “reveals the name of God,” is the “very foundation of the Church’s life” and is also the “key to understanding the mystery of man.”
The Pope offered this explanation of the importance of mercy when he met today with some 200 representatives of other religions — Christian, Jewish, Muslim, Buddhist, Hindu and others.
The audience was held in the context of the Jubilee of Mercy, as it now approaches its end (on the feast of Christ the King, Nov. 20).
The Pope said the “mystery of mercy is not to be celebrated in words alone, but above all by deeds, by a truly merciful way of life marked by disinterested love, fraternal service and sincere sharing. The Church increasingly desires to adopt this way of life, also as part of her ‘duty to foster unity and charity’ among all men and women.”
Religions are called to this way of life, the Holy Father affirmed, “in order to be, particularly in our own day, messengers of peace and builders of communion, and to proclaim, in opposition to all those who sow conflict, division and intolerance, that ours is a time of fraternity.”
The Pope said this is why it’s important to seek encounter — an encounter that avoids syncretism but that makes us more open to dialogue and understanding.
“This is pleasing to God and constitutes an urgent task,” he said, “responding not only to today’s needs but above all to the summons to love which is the soul of all authentic religion.”
Brothers and sisters
The Pontiff noted how the theme of mercy is familiar to many religious and cultural traditions: “To bow down with compassionate love before the weak and needy is part of the authentic spirit of religion, which rejects the temptation to resort to force, refuses to barter human lives and sees others as brothers and sisters, and never mere statistics.”
He said this response to the suffering is a “summons rising from the heart of every genuine religious tradition. It is the echo of the divine voice heard in the conscience of every person.”
“The very word ‘mercy’ is a summons to an open and compassionate heart,” Francis continued. “It comes from the Latin world misericordia, which evokes a heart – cor – sensitive to suffering, but especially to those who suffer, a heart that overcomes indifference because it shares in the sufferings of others. In the Semitic languages, like Arabic and Hebrew, the root RHM, which also expresses God’s mercy, has to do with a mother’s womb, the deepest source of human love, the feelings of a mother for the child to whom she will give birth.”
Nevertheless, we forget and our hearts “grow heedless and indifferent,” the Pope said, and we “end up repeating, in even more cruel forms, the tragic errors of other times.”
And yet, before the “drama of evil,” precisely here, “we find the most amazing aspect of merciful love. That love does not leave us prey to evil or to our own frailty; it does not “forget”, but “remembers”, and draws near to every human misery in order to relieve it. Like a mother. Whatever the evil done by her child, a mother always sees past the sin to recognize the face she bore in her womb.”
The world today is ever more in need of “the oxygen of this gratuitous and life-giving love.”
“We thirst for mercy and no technology can quench that thirst,” the Pope said.
The Holy Father invited the religious leaders to follow this path: “May we reject the aimless paths of disagreement and closed-mindedness. May it never happen again that the religions, because of the conduct of some of their followers, convey a distorted message, out of tune with that of mercy. […]
“May the religions be wombs of life, bearing the merciful love of God to a wounded and needy humanity; may they be doors of hope helping to penetrate the walls erected by pride and fear.”
—
On ZENIT’s Web page:
Full text: https://zenit.org/articles/popes-address-to-interreligious-gathering/
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What Keeps You Going When You’re Trying to Help Refugees of a War With No End in Sight? by Kathleen Naab
ISIS and Syria seem far away to most of us reading the terrible headlines each day. But for those who are on the ground trying to help the victims of the conflicts, the problem is not a news item, but a collection of human faces.
Kevin Hartigan is the regional director for the Middle East, Europe, and Central Asia region for Catholic Relief Services (CRS).
Back at the CRS offices in Baltimore for a few days, Hartigan answered ZENIT’s questions via email:
ZENIT: In the United States, “immigration and refugees” is a politically charged issue. What is it like for you, as someone on the ground facing immigration and the refugee crisis every day?
Hartigan: Working with refugees and immigrants every day we realize that the choice to leave one’s country is almost always the absolutely last resort – something that was unthinkable to the refugees themselves until the moment that it became the only option left. We also realize the strength of refugees’ yearning to return to their countries, where almost all have left loved ones and lives they miss with an intensity that many outside observers don’t appreciate.
ZENIT: How does an aid agency such as Caritas/CRS even begin to tackle a situation so complex that the great powers of the world can’t solve it?
Hartigan: We are not trying to solve the political or military situation, but rather trying to live out our mission to provide comfort and hope to families – particularly the most vulnerable – at some of the darkest hours in their lives. This is something we can achieve to a large degree, and we do have the satisfaction of assisting people in meaningful ways.
ZENIT: What keeps you going, personally?
Hartigan: This is easy: what keeps me going is the privilege of being able to do something significant to help people, and the joy of working with our local colleagues and Church partners – who are full of energy and even humor despite being nearly all displaced by war themselves.
ZENIT: And what keeps the refugees going?
Hartigan: Of course I can’t really speak for any refugees but my impression is that the great majority of the refugees I speak with are very focused on one thing: their families. Virtually all Syrian families are separated, no one has their entire family together, in one safe place, and until they do, that is what keeps them going – concern for their loved ones: parents, children, spouses, the desire to get them out of danger, and to be reunified.
—
Kevin Hartigan is the regional director for the Middle East, Europe, and Central Asia region for Catholic Relief Services (CRS).
Based in Cairo, he oversees relief and development programs in 15 countries, including the response to the Syrian and Iraq crises, Ukraine, Afghanistan, Pakistan, the West Bank and Gaza, Lebanon, and Egypt.
He has been with CRS for 26 years, and was previously Regional Director for Asia and Central Africa. Prior to that work, he was the CRS country representative in the Democratic Republic of Congo, Angola, and Cameroon.
Before joining CRS he spent several years as a volunteer in Latin America and Southeast Asia. Kevin has a B.A. in International Relations from the University of Minnesota, and an M.A. and doctoral candidacy in Political Science from Stanford.
–
Photo is of Iraqis who were displaced when ISIS invaded in 2014. Photo by Kim Pozniak/CRS.
The Pontiff noted how the theme of mercy is familiar to many religious and cultural traditions: “To bow down with compassionate love before the weak and needy is part of the authentic spirit of religion, which rejects the temptation to resort to force, refuses to barter human lives and sees others as brothers and sisters, and never mere statistics.”
He said this response to the suffering is a “summons rising from the heart of every genuine religious tradition. It is the echo of the divine voice heard in the conscience of every person.”
“The very word ‘mercy’ is a summons to an open and compassionate heart,” Francis continued. “It comes from the Latin world misericordia, which evokes a heart – cor – sensitive to suffering, but especially to those who suffer, a heart that overcomes indifference because it shares in the sufferings of others. In the Semitic languages, like Arabic and Hebrew, the root RHM, which also expresses God’s mercy, has to do with a mother’s womb, the deepest source of human love, the feelings of a mother for the child to whom she will give birth.”
Nevertheless, we forget and our hearts “grow heedless and indifferent,” the Pope said, and we “end up repeating, in even more cruel forms, the tragic errors of other times.”
And yet, before the “drama of evil,” precisely here, “we find the most amazing aspect of merciful love. That love does not leave us prey to evil or to our own frailty; it does not “forget”, but “remembers”, and draws near to every human misery in order to relieve it. Like a mother. Whatever the evil done by her child, a mother always sees past the sin to recognize the face she bore in her womb.”
The world today is ever more in need of “the oxygen of this gratuitous and life-giving love.”
“We thirst for mercy and no technology can quench that thirst,” the Pope said.
The Holy Father invited the religious leaders to follow this path: “May we reject the aimless paths of disagreement and closed-mindedness. May it never happen again that the religions, because of the conduct of some of their followers, convey a distorted message, out of tune with that of mercy. […]
“May the religions be wombs of life, bearing the merciful love of God to a wounded and needy humanity; may they be doors of hope helping to penetrate the walls erected by pride and fear.”
—
On ZENIT’s Web page:
Full text: https://zenit.org/articles/popes-address-to-interreligious-gathering/
-------
What Keeps You Going When You’re Trying to Help Refugees of a War With No End in Sight? by Kathleen Naab
ISIS and Syria seem far away to most of us reading the terrible headlines each day. But for those who are on the ground trying to help the victims of the conflicts, the problem is not a news item, but a collection of human faces.
Kevin Hartigan is the regional director for the Middle East, Europe, and Central Asia region for Catholic Relief Services (CRS).
Back at the CRS offices in Baltimore for a few days, Hartigan answered ZENIT’s questions via email:
ZENIT: In the United States, “immigration and refugees” is a politically charged issue. What is it like for you, as someone on the ground facing immigration and the refugee crisis every day?
Hartigan: Working with refugees and immigrants every day we realize that the choice to leave one’s country is almost always the absolutely last resort – something that was unthinkable to the refugees themselves until the moment that it became the only option left. We also realize the strength of refugees’ yearning to return to their countries, where almost all have left loved ones and lives they miss with an intensity that many outside observers don’t appreciate.
ZENIT: How does an aid agency such as Caritas/CRS even begin to tackle a situation so complex that the great powers of the world can’t solve it?
Hartigan: We are not trying to solve the political or military situation, but rather trying to live out our mission to provide comfort and hope to families – particularly the most vulnerable – at some of the darkest hours in their lives. This is something we can achieve to a large degree, and we do have the satisfaction of assisting people in meaningful ways.
ZENIT: What keeps you going, personally?
Hartigan: This is easy: what keeps me going is the privilege of being able to do something significant to help people, and the joy of working with our local colleagues and Church partners – who are full of energy and even humor despite being nearly all displaced by war themselves.
ZENIT: And what keeps the refugees going?
Hartigan: Of course I can’t really speak for any refugees but my impression is that the great majority of the refugees I speak with are very focused on one thing: their families. Virtually all Syrian families are separated, no one has their entire family together, in one safe place, and until they do, that is what keeps them going – concern for their loved ones: parents, children, spouses, the desire to get them out of danger, and to be reunified.
—
Kevin Hartigan is the regional director for the Middle East, Europe, and Central Asia region for Catholic Relief Services (CRS).
Based in Cairo, he oversees relief and development programs in 15 countries, including the response to the Syrian and Iraq crises, Ukraine, Afghanistan, Pakistan, the West Bank and Gaza, Lebanon, and Egypt.
He has been with CRS for 26 years, and was previously Regional Director for Asia and Central Africa. Prior to that work, he was the CRS country representative in the Democratic Republic of Congo, Angola, and Cameroon.
Before joining CRS he spent several years as a volunteer in Latin America and Southeast Asia. Kevin has a B.A. in International Relations from the University of Minnesota, and an M.A. and doctoral candidacy in Political Science from Stanford.
–
Photo is of Iraqis who were displaced when ISIS invaded in 2014. Photo by Kim Pozniak/CRS.
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Pope Offers Mass for Faithful Departed on All Souls’ Day by Kathleen Naab
Pope Francis travelled Wednesday evening to the Roman cemetery of Prima Porta, where he offered Mass for All Souls’ Day. Arriving at the cemetery, Pope Francis visited a mausoleum and laid flowers at several tombs, while praying silently.
The Flaminio Cemetery in Prima Porta, where Pope Francis said the All Souls’ Day Mass, is the largest cemetery in Rome. Following the ceremony, on his return to the Vatican, Pope Francis visited St Peter’s Basilica for a private prayer for his deceased predecessors in the Petrine office.
According to Vatican Radio, he prayed in the Vatican Grottos on Wednesday evening, which are located under St. Peter’s Basilica. The grottos contain tombs of kings, queens and popes, dating from the 10th century.
Pope Francis prayed privately at the tombs of his 20th century predecessors: Benedict XV, Pius XI, Pius XII, Blessed Paul VI, John Paul I.
In his homily for the Mass at the cemetery, which he delivered off the cuff, the Holy Father reflected on the words of Job:
Here is a ZENIT translation of the Pope’s homily:
—
Job was in darkness. He was in fact at death’s door. And, at that moment of anguish, of grief and of suffering, Job proclaimed the hope: “I know that my Redeemer lives, and at last He will stand upon the earth … and I shall see God … and my eyes shall behold, and not another” (Job 19:25.27). The Commemoration of the deceased has this twofold sense. A sense of sadness: a cemetery is sad, it reminds us of our dear ones who have gone, it reminds us also of the future, death, but in this sadness, we carry flowers, as a sign of hope, I can even say of celebration, but further on, not now. And the sadness is mixed with hope. And this is what all of us feel today in this celebration: the memory of our dear ones, before their mortal remains, and hope.
But we also feel that this hope helps us, because we too must tread this path. All of us will tread this path sooner or later, all of us will, with grief, with more or less grief, but all of us, but with the flower of hope, with that strong thread that is anchored in the beyond. See, the hope of resurrection does not deceive.
And the one who first tread this path was Jesus. We go on the path that he did. And the one who opened the door for us is He Himself, is Jesus: with His cross He opened for us the door of hope; He opened the door <for us> to enter where we will contemplate God. “I know that my Redeemer lives, and at last He will stand upon the earth … and I shall see God … and my eyes shall behold and not another.”
We return home today with this twofold memory: the memory of the past, of our dear ones that have gone, and the memory of the future, of the path we shall tread – with the certainty, the security; that certainty that issued from the lips of Jesus: “I will raise him up at the last day” (John 6:40)
[Original text: Italian] [Translation by ZENIT]
SS. Papa Francesco – Santa Messa Cimitero Prima Porta
02-11-2016
@Servizio Fotografico – L’Osservatore Romano
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Pope Calls Archbishop of Spoleto-Norcia Assuring Closeness After Quakes by ZENIT Staff
(From Vatican Radio)
Following his return to the Vatican on Wednesday evening, after celebrating Mass in a cemetery for All Souls Day, Pope Francis telephoned the Archbishop of Spoleto-Norcia, Renato Boccardo, to express his closeness to the people of the Valnerina valley, which is formed by the Nera River, and flows from the Marche region of Italy through the region of Umbria. The valley was the area most affected by the earthquakes of 26 and 30 October.
The Archbishop was in Norcia for the visit of the President of the Italian Republic Sergio Mattarella. He was touring the areas most damaged by the earthquakes.
Archbishop Boccardo said he explained to the Holy Father “the difficulties and the fear of people who are homeless or insecure, in these two months of earthquakes and great loss of the heritage of faith and art located in our valley.”
He added that Pope Francis assured him of his prayers and blessings for the people affected.
“The Pope also said he was saddened by the collapse of so many sacred buildings, symbols of faith and identity of the people,” Archbishop Boccardo said.
The Archbishop said the entire diocesan Church of Spoleto-Norcia is grateful to the Pope for this additional show of support for the people of the Valnerina valley, after the visit the Holy Father made to San Pellegrino on 4 October, following the earthquake of 24 August, which killed 298 people.-------
Prisoners Will Be in St. Peter’s on Sunday for Their Own Jubilee Celebration by ZENIT Staff
Today Archbishop Rino Fisichella, president of the Pontifical Council for Promoting New Evangelisation, presented the two main events preceding the conclusion of the Holy Year of Mercy: the Jubilee of Prisoners (5 to 6 November) and the Jubilee of the Socially Excluded (11, 12 and 13 November).
During the Jubilee of Prisoners, it will be possible for the first time for many detainees from all over Italy and other countries to be present in St. Peter’s Basilica to take part in their own Jubilee with Pope Francis.
Archbishop Fisichella recalled the Holy Father’s great concern for prisoners, as reflected in his visits to prisons during his apostolic trips and the celebration of his first Holy Thursday Mass in the Detention Centre for Minors at Casal del Marmo.
Pope Francis, after the promulgation of the Bull convoking the Jubilee, Misericordiae vultus, wrote a letter for the implementation of the Jubilee programme in which he stated,
“My thoughts also turn to those incarcerated, whose freedom is limited. The Jubilee Year has always constituted an opportunity for great amnesty, which is intended to include the many people who, despite deserving punishment, have become conscious of the injustice they worked and sincerely wish to re-enter society and make their honest contribution to it. May they all be touched in a tangible way by the mercy of the Father Who wants to be close to those who have the greatest need of His forgiveness. They may obtain the Indulgence in the chapels of the prisons. May the gesture of directing their thought and prayer to the Father each time they cross the threshold of their cell signify for them their passage through the Holy Door, because the mercy of God is able to transform hearts, and is also able to transform bars into an experience of freedom”.
Therefore, the archbishop explained, the Jubilee programme could not neglect prisoners. “What will be experienced next Sunday in St. Peter’s will be repeated in many dioceses all over the world, who will join with the Holy Father in celebrating in a solemn way this day with prisoners. In recent months we wrote to all the Episcopal Conferences in the world, inviting bishops to spend this Sunday visiting prisons and celebrating the Jubilee with the detainees. … We truly are able to think that this celebration will be echoed all over the world”.
He invited detainees and their families to participate in the Jubilee in Rome, along with agents of the Penitentiary Police and other prison officials, chaplains and associations that offer their services inside and outside prisons. So far more than 4,000 people have enrolled, of whom more than a thousand are prisoners, from 12 countries: England, Italy, Latvia, Madagascar, Malaysia, Mexico, the Netherlands, Spain, the United States of America, South Africa, Sweden and Portugal. Furthermore, the presence of a Lutheran delegation from Sweden is to be highlighted.
The most numerous group is from Italy, where, due to an agreement Ministry of Justice and the General Inspectorate of Chaplains, detainees of all categories will be represented at St. Peter’s. There will be minors, people serving alternatives to custodial sentences in the territory, people under house arrest and definitive detainees with various sentences. “It is worth remembering, also, that in recent months, the collaboration with the Ministry of Justice has enabled six detainees to serve as Jubilee volunteers,” added Archbishop Fisichella.
With regard to the programme, on Saturday 5, the participants will have the opportunity to confess in the Jubilee churches and to make the pilgrimage along Via della Conciliazione towards St. Peter’s Basilica, to pass through the Holy Door. On Sunday, before the celebration of the Eucharist presided by the Holy Father, four testimonies will be heard, embracing the range of the world of prisons: a detainee who converted while in prison, who will speak alongside the victim with whom he has been reconciled; the brother of a person who was killed, who has become an instrument of mercy and forgiveness; a minor who is serving his sentence, and finally, an agent of the Penitentiary Police in daily contact with detainees.
Other characteristics will underline the importance of this day. Firstly, the liturgical service will be performed by prisoners. The hosts used in the Holy Mass will be those produced by prisoners of the Opera di Milan prison, as part of the “Meaning of Bread” project. For this celebration, the crucifix recently restored by the Basilica Chapter will be displayed for the first time. A fourteenth-century wooden cross, it has been present at all Jubilees through history up to the present day, with the exception of the first, convoked in the year 1300 by Pope Boniface VIII. Alongside the cross, the statue of Our Lady of Mercy, protector of prisoners, will be displayed. The child Jesus holds in his hands a set of open handcuffs as a symbol of freedom and trust. Before the Holy Mass, the Pope will greet some of the prisoners and others present. As usual, the Angelus will be recited from the Apostolic Palace and the prisoners will participate in a part of the Square.”
‘Socially excluded’
The following week, on Friday 11, Saturday 12 and Sunday 13 November, the Jubilee of the Socially Excluded will be held. “That is, those who for different reasons – from economic precariousness to various illnesses, from loneliness to the lack of family bonds – have difficulty in inserting themselves in the social fabric and often remain at the margins of society, without a home or a place to live”, he explained.
Around six thousand participants from different countries – France, Germany, Portugal, England, Spain, Poland, the Netherlands, Italy, Hungary, Slovakia, Croatia and Switzerland – will be present. The intense Jubilee programme will involve, on Friday 11 November, an encounter in the Paul VI Hall with Pope Francis, who will hear some of their testimonies. In some Roman churches there will be the opportunity to listen to their stories on Saturday 12 November at 10 a.m.
The churches are: San Salvatore in Lauro (English); Santa Monica (Dutch); San Luigi dei Francesi (Portuguese); Santi XII Apostoli (French); San Giovanni Battista dei Fiorentini (Polish); Santa Maria in Vallicella (Chiesa Nuova) (German); Santa Maria sopra Minerva (Italian); Sant’Andrea della Valle (Spanish); and Santa Maria Maddalena in Campo Marzio (Slovakian).
On Saturday at 5 p.m., there will be a Mercy Vigil in the Basilica of St. Paul Outside-the-Walls. Finally, on Sunday, the Holy Father will preside at the celebration of the Eucharist in St. Peter’s Basilica at 10 a.m.
“On Sunday, as you know, the Holy Door will be closed in all the Churches and Shrines in the world”, concluded Archbishop Fisichella. “The Jubilee Celebration in St. Peter’s is intended to remind the Church of Jesus’ words: ‘The poor you will always have with you’. The closing of the Door of Mercy, therefore, does not mark the end of the Church’s commitment, but rather in the light of the Jubilee we have experienced, reinforces her witness”.-------
What’s at the Heart of Human Rights? Holy See Reminds the UN by ZENIT Staff
Here is the Oct. 31 statement by Archbishop Bernardito Auza, Permanent Observer of the Holy See, at the 71st Session of the United Nations General Assembly, on the Promotion and protection of human rights
—
Madam Chair,
I would like to extend my delegation’s appreciation for the continued dialogue over these last couple of weeks with the Special Rapporteurs and Special Mandate holders on the promotion and protection of human rights. It is my delegation’s hope that through such meaningful dialogue we can gain deeper understanding and come up with holistic responses to the global human rights challenges we face today.
At the heart of human rights is the recognition that all people are born with inherent equal dignity and worth and have a fundamental right to life, which should be upheld and protected at all stages, from conception to natural death.
Even though the reports prepared for the Third Committee’s current session recognize this fundamental right, it continues, alas, to be ignored or minimized. The right to life of the unborn, of migrants in search of safety, of victims of armed conflicts, of the poor, of the elderly and the right to life of those facing the death penalty continues to be ignored, dismissed and debated rather than prioritized.
In this regard, my delegation welcomes the report of the Special Rapporteur on adequate housing as a component of the right to an adequate standard of living[1], and on the right to non-discrimination in this context, which recognizes that the right to life concerns not only direct acts or omissions by States to deprive individuals of life but also requires that States address the “systemic deprivations of the right to life tied to poverty, grossly inadequate housing and homelessness,” thereby recommending “a discussion on the relevance and importance of the right to life for those living in grossly inadequate housing conditions and for those who are homeless.”
The growing global consensus on the need to eliminate the use of the death penalty is also a welcome step towards protecting life. As Pope Francis stated in his video message to the Sixth World Congress against the death penalty, which took place last June in Oslo, Norway, “nowadays the death penalty is unacceptable, however grave the crime of the convicted person. It is an offence to the inviolability of life and to the dignity of the human person; it likewise contradicts God’s plan for individuals and society and his merciful justice. Nor is it consonant with any just purpose of punishment. It does not render justice to victims, but instead fosters vengeance.”
An integral understanding of human rights and human dignity also requires recognition of the social, cultural, political and spiritual rights of all people. A constitutive element of these rights is the right to freedom of thought, conscience and religion, as enshrined in Article 18 of the Universal Declaration of Human Rights. This freedom goes beyond simple toleration and is not limited merely to the private sphere. It includes, as the above mentioned Article 18 affirms, freedom to change one’s religion or belief, and freedom, either alone or in community with others and in public or private, to manifest one’s religion or belief in teaching, practice, worship and observance.
Madam Chair,
As the interim report of the Special Rapporteur on freedom of religion or belief[2] highlights, freedom of religion and belief is being trampled upon and ridiculed in many parts of the world, even as we speak. People continue to be persecuted, imprisoned and at times killed purely for their religious beliefs. In some corners of the world, the persecution of religious and ethnic minorities has risen to such an extent that it constitutes a serious violation of international human rights law. In other parts of the globe, religious minorities are discriminated against for their clothing or are forced to choose between their beliefs and their employment.
Religious communities themselves are not immune to the temptation to violate the freedom of religion and belief of others. Intolerant interpretations of certain religious beliefs have led to much religious persecution. Religion becomes a source of discrimination when it is used and abused to define national identity and unity. In certain cases, a misinterpreted religion becomes an accomplice of State-induced discrimination and stigmatization in education, health-care provision and family law, and inspires bureaucratic harassment and burdensome administrative stipulations to limit the freedom of other religious groups.
Given all these forms and manifestations of violations of freedom of religion or belief, my delegation fully agrees with the conclusion of the interim report of the Special Rapporteur, that, inter alia, “the full scope of freedom of thought, conscience, religion or belief is often underestimated, with the result being an inadequate awareness of the broad range of violations that take place in this area.”[3]
Renewed and sustained attention and action to protect and promote the freedom of religion or belief is therefore of fundamental importance if we are to make meaningful gains in human rights protection and promotion.
Thank you Madam Chair.
1. A/71/310
2. A/71/269
3. A/71/269 n. 73.-------
Holy See to UN: Progress on Eliminating Racism at Risk of Being Eroded by ZENIT Staff
Here is a statement given Tuesday by Archbishop Bernardito Auza, Permanent Observer of the Holy See to the United Nations, at the 71st Session of the United Nations General Assembly on the Elimination Of Racism, Racial Discrimination, Xenophobia and Related Intolerance.
—
Madam Chair,
Last year marked fifty years since the adoption of the International Convention on the Elimination of All Forms of Racial Discrimination. At the time, it was a landmark adoption, signaling the conviction of the international community that racism of any kind cannot be tolerated. However, as we look at the world today, especially in the context of global migration and displacement, we must admit that much of the progress on eliminating racism, racial discrimination, and xenophobia is in serious risk of being eroded, sometimes intentionally.
In this regard, my delegation welcomes the recent report of the Special Rapporteur of the Human Rights Council on contemporary forms of racism, racial discrimination, xenophobia and related intolerance, in which he outlines in stark detail the threat that the spread of extremist political parties, movements and groups in many parts of the world pose to the realization of the peaceful, just and inclusive societies that the Member States of the United Nations have committed themselves to realizing through the implementation of the 2030 Agenda for Sustainable Development and the New York Declaration for Refugees and Migrants.
It is, in particular, a grave cause for concern that, according to the report, there has been a marked increase in the number of racist and xenophobic incidents of violence, especially in the public sphere. This resurgence, in many instances politically motivated, seems to be driven by fear of the other, in particular, the fear in front of our responsibility to care for the marginalized and vulnerable, for those in desperate need of our compassion and solidarity.
This year alone, the United Nations High Commission for Refugees (UNHCR) calculates that, even with still two months left in the calendar year, the number of deaths of refugees and migrants crossing the Mediterranean has already reached a record high. Despite a significant decrease in the number of people seeking to cross the Mediterranean to Europe, the UNHCR reported that 3,740 lives have already been lost in 2016, just short of the 3,771 reported for the whole of 2015 [1].
Madam Chair,
Migrant or resident, human dignity is not negotiable or determined by national laws. The human rights of every individual, rooted in the innate dignity of the human person, are inviolable, without distinction. This is not only a founding principle of the United Nations Charter and affirmed in the Universal Declaration of Human Rights: it is also enshrined in human experience, and represents an enduring truth that we must not only recognize when convenient but at all times. As Pope Francis reminds us, “from this perspective, it is important to view migrants not only on the basis of their status as regular or irregular, but above all as people whose dignity is to be protected and who are capable of contributing to progress and the general welfare. This is especially the case when they responsibly assume their obligations towards those who receive them, gratefully respecting the material and spiritual heritage of the host country, obeying its laws and helping with its needs.”[2]
Madam Chair,
Alarmed by today’s many manifestations of racial discrimination and other forms of intolerance, the whole human family must reaffirm once more its common determination to fight all forms of discrimination and intolerance as contrary to the dignity and equality inherent in all human beings, and remain resolute to adopt all necessary measures to eliminate them in all their forms and manifestations.
Thank you, Madam Chair.
—
1 http://www.unhcr.org/news/briefing/2016/10/580f1d044/mediterranean-death-toll-soars-2016-deadliest -year.html
2 Pope Francis, “Migrants and Refugees Challenge Us. The Response of the Gospel of Mercy”, Message for the World Day of Migrants (17 January 2016).
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Pope’s Address to Interreligious Gathering by ZENIT Staff
Today Pope Francis received in audience 200 members of other religions (Christian, Jewish, Muslim, Buddhist, Hindu and others), engaged in the sphere of works of charity and mercy. The audience took place in the context of the Jubilee Year that is coming to its end. Here is a Vatican translation of the Pope’s address.
__
Dear Friends,
I offer you a warm welcome. I am pleased to meet you and I thank you for accepting this invitation to reflect together on the theme of mercy.
As you are well aware, we are approaching the end of the Holy Year, in which the Catholic Church has pondered the heart of the Christian message from the viewpoint of mercy. For us, mercy reveals the name of God; it is “the very foundation of the Church’s life” (Misericordiae Vultus, 10). It is also the key to understanding the mystery of man, of that humanity which, today too, is in great need of forgiveness and peace.
Yet the mystery of mercy is not to be celebrated in words alone, but above all by deeds, by a truly merciful way of life marked by disinterested love, fraternal service and sincere sharing. The Church increasingly desires to adopt this way of life, also as part of her “duty to foster unity and charity” among all men and women (Nostra Aetate, 1). The religions are likewise called to this way of life, in order to be, particularly in our own day, messengers of peace and builders of communion, and to proclaim, in opposition to all those who sow conflict, division and intolerance, that ours is a time of fraternity. That is why it is important for us to seek occasions of encounter, an encounter which, while avoiding a superficial syncretism, “makes us more open to dialogue, the better to know and understand one another; eliminates every form of closed-mindedness and disrespect; and drives out every form of violence and discrimination” (Misericordiae Vultus, 23). This is pleasing to God and constitutes an urgent task, responding not only to today’s needs but above all to the summons to love which is the soul of all authentic religion.
The theme of mercy is familiar to many religious and cultural traditions, where compassion and nonviolence are essential elements pointing to the way of life; in the words of an ancient proverb: “death is hard and stiff; life is soft and supple” (Tao-Te-Ching, 76). To bow down with compassionate love before the weak and needy is part of the authentic spirit of religion, which rejects the temptation to resort to force, refuses to barter human lives and sees others as brothers and sisters, and never mere statistics. To draw near to all those living in situations that call for our concern, such as sickness, disability, poverty, injustice and the aftermath of conflicts and migrations: this is a summons rising from the heart of every genuine religious tradition. It is the echo of the divine voice heard in the conscience of every person, calling him or her to reject selfishness and to be open. Open to the Other above us, who knocks on the door of our heart, and open to the other at our side, who knocks at the door of our home, asking for attention and assistance.
The very word “mercy” is a summons to an open and compassionate heart. It comes from the Latin world misericordia, which evokes a heart – cor – sensitive to suffering, but especially to those who suffer, a heart that overcomes indifference because it shares in the sufferings of others. In the Semitic languages, like Arabic and Hebrew, the root RHM, which also expresses God’s mercy, has to do with a mother’s womb, the deepest source of human love, the feelings of a mother for the child to whom she will give birth.
In this regard, the prophet Isaiah conveys a magnificent message, which, on God’s part, is both a promise of love and a challenge: “Can a woman forget her nursing child, or show no compassion for the child of her womb? Even though she may forget, yet I will never forget you” (Is 49:15). All too often, sad to say, we forget, our hearts grow heedless and indifferent. We distance ourselves from God, our neighbour and even our historical memory, and we end up repeating, in even more cruel forms, the tragic errors of other times.
This is the drama of evil, of the grim depths to which our freedom can plunge when tempted by evil, ever-present, waiting to strike and bring us down. Yet precisely here, before the great riddle of evil that tests every religious experience, we find the most amazing aspect of merciful love. That love does not leave us prey to evil or to our own frailty; it does not “forget”, but “remembers”, and draws near to every human misery in order to relieve it. Like a mother. Whatever the evil done by her child, a mother always sees past the sin to recognize the face she bore in her womb.
In today’s ever more hectic and forgetful word, which leaves so many men and women behind as it races on, breathlessly and aimlessly, we need the oxygen of this gratuitous and life-giving love. We thirst for mercy and no technology can quench that thirst. We seek a love that endures beyond momentary pleasures, a safe harbour where we can end our restless wanderings, an infinite embrace that forgives and reconciles.
How important this is, when we consider today’s widespread fear that it is impossible to be forgiven, rehabilitated and redeemed from our weaknesses. For us Catholics, among the most meaningful rites of the Holy Year is that of walking with humility and trust through the door – the Holy Door – to find ourselves fully reconciled by the mercy of God, who forgives our trespasses. But this demands that we too forgive those who trespass against us (cf. Mt 6:12), the brothers and sisters who have offended us. We receive God’s forgiveness in order to share it with others. Forgiveness is surely the greatest gift we can give to others, because it is the most costly. Yet at the same time, it is what makes us most like God.
Mercy extends also to the world around us, to our common home, which we are called to protect and preserve from unbridled and rapacious consumption. Our commitment is needed for an education to sobriety and to respect, to a more simple and orderly way of life, in which the resources of creation are used with wisdom and moderation, with concern for humanity as a whole and coming generations, not simply the interests of our particular group and the benefits of the present moment. Today in particular, “the gravity of the ecological crisis demands that we all look to the common good, embarking on a path of dialogue which requires patience, self-discipline and generosity” (Laudato Si’, 201).
May this be the path we take. May we reject the aimless paths of disagreement and closed-mindedness. May it never happen again that the religions, because of the conduct of some of their followers, convey a distorted message, out of tune with that of mercy. Sadly, not a day passes that we do not hear of acts of violence, conflict, kidnapping, terrorist attacks, killings and destruction. It is horrible that at times, to justify such barbarism, the name of a religion or the name of God himself is invoked. May there be clear condemnation of these iniquitous attitudes that profane the name of God and sully the religious quest of mankind. May there instead be fostered everywhere the peaceful encounter of believers and genuine religious freedom. Here, our responsibility before God, humanity and the future is great; it calls for unremitting effort, without dissimulation. It is a call that challenges us, a path to be taken together, for the good of all, and with hope. May the religions be wombs of life, bearing the merciful love of God to a wounded and needy humanity; may they be doors of hope helping to penetrate the walls erected by pride and fear. Thank you.© Copyright – Libreria Editrice Vaticana
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Pope Offers Mass for Faithful Departed on All Souls’ Day by Kathleen Naab
Pope Francis travelled Wednesday evening to the Roman cemetery of Prima Porta, where he offered Mass for All Souls’ Day. Arriving at the cemetery, Pope Francis visited a mausoleum and laid flowers at several tombs, while praying silently.
The Flaminio Cemetery in Prima Porta, where Pope Francis said the All Souls’ Day Mass, is the largest cemetery in Rome. Following the ceremony, on his return to the Vatican, Pope Francis visited St Peter’s Basilica for a private prayer for his deceased predecessors in the Petrine office.
According to Vatican Radio, he prayed in the Vatican Grottos on Wednesday evening, which are located under St. Peter’s Basilica. The grottos contain tombs of kings, queens and popes, dating from the 10th century.
Pope Francis prayed privately at the tombs of his 20th century predecessors: Benedict XV, Pius XI, Pius XII, Blessed Paul VI, John Paul I.
In his homily for the Mass at the cemetery, which he delivered off the cuff, the Holy Father reflected on the words of Job:
Here is a ZENIT translation of the Pope’s homily:
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Job was in darkness. He was in fact at death’s door. And, at that moment of anguish, of grief and of suffering, Job proclaimed the hope: “I know that my Redeemer lives, and at last He will stand upon the earth … and I shall see God … and my eyes shall behold, and not another” (Job 19:25.27). The Commemoration of the deceased has this twofold sense. A sense of sadness: a cemetery is sad, it reminds us of our dear ones who have gone, it reminds us also of the future, death, but in this sadness, we carry flowers, as a sign of hope, I can even say of celebration, but further on, not now. And the sadness is mixed with hope. And this is what all of us feel today in this celebration: the memory of our dear ones, before their mortal remains, and hope.
But we also feel that this hope helps us, because we too must tread this path. All of us will tread this path sooner or later, all of us will, with grief, with more or less grief, but all of us, but with the flower of hope, with that strong thread that is anchored in the beyond. See, the hope of resurrection does not deceive.
And the one who first tread this path was Jesus. We go on the path that he did. And the one who opened the door for us is He Himself, is Jesus: with His cross He opened for us the door of hope; He opened the door <for us> to enter where we will contemplate God. “I know that my Redeemer lives, and at last He will stand upon the earth … and I shall see God … and my eyes shall behold and not another.”
We return home today with this twofold memory: the memory of the past, of our dear ones that have gone, and the memory of the future, of the path we shall tread – with the certainty, the security; that certainty that issued from the lips of Jesus: “I will raise him up at the last day” (John 6:40)
[Original text: Italian] [Translation by ZENIT]
SS. Papa Francesco – Santa Messa Cimitero Prima Porta
02-11-2016
@Servizio Fotografico – L’Osservatore Romano
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Pope Calls Archbishop of Spoleto-Norcia Assuring Closeness After Quakes by ZENIT Staff
(From Vatican Radio)
Following his return to the Vatican on Wednesday evening, after celebrating Mass in a cemetery for All Souls Day, Pope Francis telephoned the Archbishop of Spoleto-Norcia, Renato Boccardo, to express his closeness to the people of the Valnerina valley, which is formed by the Nera River, and flows from the Marche region of Italy through the region of Umbria. The valley was the area most affected by the earthquakes of 26 and 30 October.
The Archbishop was in Norcia for the visit of the President of the Italian Republic Sergio Mattarella. He was touring the areas most damaged by the earthquakes.
Archbishop Boccardo said he explained to the Holy Father “the difficulties and the fear of people who are homeless or insecure, in these two months of earthquakes and great loss of the heritage of faith and art located in our valley.”
He added that Pope Francis assured him of his prayers and blessings for the people affected.
“The Pope also said he was saddened by the collapse of so many sacred buildings, symbols of faith and identity of the people,” Archbishop Boccardo said.
The Archbishop said the entire diocesan Church of Spoleto-Norcia is grateful to the Pope for this additional show of support for the people of the Valnerina valley, after the visit the Holy Father made to San Pellegrino on 4 October, following the earthquake of 24 August, which killed 298 people.-------
Prisoners Will Be in St. Peter’s on Sunday for Their Own Jubilee Celebration by ZENIT Staff
Today Archbishop Rino Fisichella, president of the Pontifical Council for Promoting New Evangelisation, presented the two main events preceding the conclusion of the Holy Year of Mercy: the Jubilee of Prisoners (5 to 6 November) and the Jubilee of the Socially Excluded (11, 12 and 13 November).
During the Jubilee of Prisoners, it will be possible for the first time for many detainees from all over Italy and other countries to be present in St. Peter’s Basilica to take part in their own Jubilee with Pope Francis.
Archbishop Fisichella recalled the Holy Father’s great concern for prisoners, as reflected in his visits to prisons during his apostolic trips and the celebration of his first Holy Thursday Mass in the Detention Centre for Minors at Casal del Marmo.
Pope Francis, after the promulgation of the Bull convoking the Jubilee, Misericordiae vultus, wrote a letter for the implementation of the Jubilee programme in which he stated,
“My thoughts also turn to those incarcerated, whose freedom is limited. The Jubilee Year has always constituted an opportunity for great amnesty, which is intended to include the many people who, despite deserving punishment, have become conscious of the injustice they worked and sincerely wish to re-enter society and make their honest contribution to it. May they all be touched in a tangible way by the mercy of the Father Who wants to be close to those who have the greatest need of His forgiveness. They may obtain the Indulgence in the chapels of the prisons. May the gesture of directing their thought and prayer to the Father each time they cross the threshold of their cell signify for them their passage through the Holy Door, because the mercy of God is able to transform hearts, and is also able to transform bars into an experience of freedom”.
Therefore, the archbishop explained, the Jubilee programme could not neglect prisoners. “What will be experienced next Sunday in St. Peter’s will be repeated in many dioceses all over the world, who will join with the Holy Father in celebrating in a solemn way this day with prisoners. In recent months we wrote to all the Episcopal Conferences in the world, inviting bishops to spend this Sunday visiting prisons and celebrating the Jubilee with the detainees. … We truly are able to think that this celebration will be echoed all over the world”.
He invited detainees and their families to participate in the Jubilee in Rome, along with agents of the Penitentiary Police and other prison officials, chaplains and associations that offer their services inside and outside prisons. So far more than 4,000 people have enrolled, of whom more than a thousand are prisoners, from 12 countries: England, Italy, Latvia, Madagascar, Malaysia, Mexico, the Netherlands, Spain, the United States of America, South Africa, Sweden and Portugal. Furthermore, the presence of a Lutheran delegation from Sweden is to be highlighted.
The most numerous group is from Italy, where, due to an agreement Ministry of Justice and the General Inspectorate of Chaplains, detainees of all categories will be represented at St. Peter’s. There will be minors, people serving alternatives to custodial sentences in the territory, people under house arrest and definitive detainees with various sentences. “It is worth remembering, also, that in recent months, the collaboration with the Ministry of Justice has enabled six detainees to serve as Jubilee volunteers,” added Archbishop Fisichella.
With regard to the programme, on Saturday 5, the participants will have the opportunity to confess in the Jubilee churches and to make the pilgrimage along Via della Conciliazione towards St. Peter’s Basilica, to pass through the Holy Door. On Sunday, before the celebration of the Eucharist presided by the Holy Father, four testimonies will be heard, embracing the range of the world of prisons: a detainee who converted while in prison, who will speak alongside the victim with whom he has been reconciled; the brother of a person who was killed, who has become an instrument of mercy and forgiveness; a minor who is serving his sentence, and finally, an agent of the Penitentiary Police in daily contact with detainees.
Other characteristics will underline the importance of this day. Firstly, the liturgical service will be performed by prisoners. The hosts used in the Holy Mass will be those produced by prisoners of the Opera di Milan prison, as part of the “Meaning of Bread” project. For this celebration, the crucifix recently restored by the Basilica Chapter will be displayed for the first time. A fourteenth-century wooden cross, it has been present at all Jubilees through history up to the present day, with the exception of the first, convoked in the year 1300 by Pope Boniface VIII. Alongside the cross, the statue of Our Lady of Mercy, protector of prisoners, will be displayed. The child Jesus holds in his hands a set of open handcuffs as a symbol of freedom and trust. Before the Holy Mass, the Pope will greet some of the prisoners and others present. As usual, the Angelus will be recited from the Apostolic Palace and the prisoners will participate in a part of the Square.”
‘Socially excluded’
The following week, on Friday 11, Saturday 12 and Sunday 13 November, the Jubilee of the Socially Excluded will be held. “That is, those who for different reasons – from economic precariousness to various illnesses, from loneliness to the lack of family bonds – have difficulty in inserting themselves in the social fabric and often remain at the margins of society, without a home or a place to live”, he explained.
Around six thousand participants from different countries – France, Germany, Portugal, England, Spain, Poland, the Netherlands, Italy, Hungary, Slovakia, Croatia and Switzerland – will be present. The intense Jubilee programme will involve, on Friday 11 November, an encounter in the Paul VI Hall with Pope Francis, who will hear some of their testimonies. In some Roman churches there will be the opportunity to listen to their stories on Saturday 12 November at 10 a.m.
The churches are: San Salvatore in Lauro (English); Santa Monica (Dutch); San Luigi dei Francesi (Portuguese); Santi XII Apostoli (French); San Giovanni Battista dei Fiorentini (Polish); Santa Maria in Vallicella (Chiesa Nuova) (German); Santa Maria sopra Minerva (Italian); Sant’Andrea della Valle (Spanish); and Santa Maria Maddalena in Campo Marzio (Slovakian).
On Saturday at 5 p.m., there will be a Mercy Vigil in the Basilica of St. Paul Outside-the-Walls. Finally, on Sunday, the Holy Father will preside at the celebration of the Eucharist in St. Peter’s Basilica at 10 a.m.
“On Sunday, as you know, the Holy Door will be closed in all the Churches and Shrines in the world”, concluded Archbishop Fisichella. “The Jubilee Celebration in St. Peter’s is intended to remind the Church of Jesus’ words: ‘The poor you will always have with you’. The closing of the Door of Mercy, therefore, does not mark the end of the Church’s commitment, but rather in the light of the Jubilee we have experienced, reinforces her witness”.-------
What’s at the Heart of Human Rights? Holy See Reminds the UN by ZENIT Staff
Here is the Oct. 31 statement by Archbishop Bernardito Auza, Permanent Observer of the Holy See, at the 71st Session of the United Nations General Assembly, on the Promotion and protection of human rights
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Madam Chair,
I would like to extend my delegation’s appreciation for the continued dialogue over these last couple of weeks with the Special Rapporteurs and Special Mandate holders on the promotion and protection of human rights. It is my delegation’s hope that through such meaningful dialogue we can gain deeper understanding and come up with holistic responses to the global human rights challenges we face today.
At the heart of human rights is the recognition that all people are born with inherent equal dignity and worth and have a fundamental right to life, which should be upheld and protected at all stages, from conception to natural death.
Even though the reports prepared for the Third Committee’s current session recognize this fundamental right, it continues, alas, to be ignored or minimized. The right to life of the unborn, of migrants in search of safety, of victims of armed conflicts, of the poor, of the elderly and the right to life of those facing the death penalty continues to be ignored, dismissed and debated rather than prioritized.
In this regard, my delegation welcomes the report of the Special Rapporteur on adequate housing as a component of the right to an adequate standard of living[1], and on the right to non-discrimination in this context, which recognizes that the right to life concerns not only direct acts or omissions by States to deprive individuals of life but also requires that States address the “systemic deprivations of the right to life tied to poverty, grossly inadequate housing and homelessness,” thereby recommending “a discussion on the relevance and importance of the right to life for those living in grossly inadequate housing conditions and for those who are homeless.”
The growing global consensus on the need to eliminate the use of the death penalty is also a welcome step towards protecting life. As Pope Francis stated in his video message to the Sixth World Congress against the death penalty, which took place last June in Oslo, Norway, “nowadays the death penalty is unacceptable, however grave the crime of the convicted person. It is an offence to the inviolability of life and to the dignity of the human person; it likewise contradicts God’s plan for individuals and society and his merciful justice. Nor is it consonant with any just purpose of punishment. It does not render justice to victims, but instead fosters vengeance.”
An integral understanding of human rights and human dignity also requires recognition of the social, cultural, political and spiritual rights of all people. A constitutive element of these rights is the right to freedom of thought, conscience and religion, as enshrined in Article 18 of the Universal Declaration of Human Rights. This freedom goes beyond simple toleration and is not limited merely to the private sphere. It includes, as the above mentioned Article 18 affirms, freedom to change one’s religion or belief, and freedom, either alone or in community with others and in public or private, to manifest one’s religion or belief in teaching, practice, worship and observance.
Madam Chair,
As the interim report of the Special Rapporteur on freedom of religion or belief[2] highlights, freedom of religion and belief is being trampled upon and ridiculed in many parts of the world, even as we speak. People continue to be persecuted, imprisoned and at times killed purely for their religious beliefs. In some corners of the world, the persecution of religious and ethnic minorities has risen to such an extent that it constitutes a serious violation of international human rights law. In other parts of the globe, religious minorities are discriminated against for their clothing or are forced to choose between their beliefs and their employment.
Religious communities themselves are not immune to the temptation to violate the freedom of religion and belief of others. Intolerant interpretations of certain religious beliefs have led to much religious persecution. Religion becomes a source of discrimination when it is used and abused to define national identity and unity. In certain cases, a misinterpreted religion becomes an accomplice of State-induced discrimination and stigmatization in education, health-care provision and family law, and inspires bureaucratic harassment and burdensome administrative stipulations to limit the freedom of other religious groups.
Given all these forms and manifestations of violations of freedom of religion or belief, my delegation fully agrees with the conclusion of the interim report of the Special Rapporteur, that, inter alia, “the full scope of freedom of thought, conscience, religion or belief is often underestimated, with the result being an inadequate awareness of the broad range of violations that take place in this area.”[3]
Renewed and sustained attention and action to protect and promote the freedom of religion or belief is therefore of fundamental importance if we are to make meaningful gains in human rights protection and promotion.
Thank you Madam Chair.
1. A/71/310
2. A/71/269
3. A/71/269 n. 73.-------
Holy See to UN: Progress on Eliminating Racism at Risk of Being Eroded by ZENIT Staff
Here is a statement given Tuesday by Archbishop Bernardito Auza, Permanent Observer of the Holy See to the United Nations, at the 71st Session of the United Nations General Assembly on the Elimination Of Racism, Racial Discrimination, Xenophobia and Related Intolerance.
—
Madam Chair,
Last year marked fifty years since the adoption of the International Convention on the Elimination of All Forms of Racial Discrimination. At the time, it was a landmark adoption, signaling the conviction of the international community that racism of any kind cannot be tolerated. However, as we look at the world today, especially in the context of global migration and displacement, we must admit that much of the progress on eliminating racism, racial discrimination, and xenophobia is in serious risk of being eroded, sometimes intentionally.
In this regard, my delegation welcomes the recent report of the Special Rapporteur of the Human Rights Council on contemporary forms of racism, racial discrimination, xenophobia and related intolerance, in which he outlines in stark detail the threat that the spread of extremist political parties, movements and groups in many parts of the world pose to the realization of the peaceful, just and inclusive societies that the Member States of the United Nations have committed themselves to realizing through the implementation of the 2030 Agenda for Sustainable Development and the New York Declaration for Refugees and Migrants.
It is, in particular, a grave cause for concern that, according to the report, there has been a marked increase in the number of racist and xenophobic incidents of violence, especially in the public sphere. This resurgence, in many instances politically motivated, seems to be driven by fear of the other, in particular, the fear in front of our responsibility to care for the marginalized and vulnerable, for those in desperate need of our compassion and solidarity.
This year alone, the United Nations High Commission for Refugees (UNHCR) calculates that, even with still two months left in the calendar year, the number of deaths of refugees and migrants crossing the Mediterranean has already reached a record high. Despite a significant decrease in the number of people seeking to cross the Mediterranean to Europe, the UNHCR reported that 3,740 lives have already been lost in 2016, just short of the 3,771 reported for the whole of 2015 [1].
Madam Chair,
Migrant or resident, human dignity is not negotiable or determined by national laws. The human rights of every individual, rooted in the innate dignity of the human person, are inviolable, without distinction. This is not only a founding principle of the United Nations Charter and affirmed in the Universal Declaration of Human Rights: it is also enshrined in human experience, and represents an enduring truth that we must not only recognize when convenient but at all times. As Pope Francis reminds us, “from this perspective, it is important to view migrants not only on the basis of their status as regular or irregular, but above all as people whose dignity is to be protected and who are capable of contributing to progress and the general welfare. This is especially the case when they responsibly assume their obligations towards those who receive them, gratefully respecting the material and spiritual heritage of the host country, obeying its laws and helping with its needs.”[2]
Madam Chair,
Alarmed by today’s many manifestations of racial discrimination and other forms of intolerance, the whole human family must reaffirm once more its common determination to fight all forms of discrimination and intolerance as contrary to the dignity and equality inherent in all human beings, and remain resolute to adopt all necessary measures to eliminate them in all their forms and manifestations.
Thank you, Madam Chair.
—
1 http://www.unhcr.org/news/briefing/2016/10/580f1d044/mediterranean-death-toll-soars-2016-deadliest -year.html
2 Pope Francis, “Migrants and Refugees Challenge Us. The Response of the Gospel of Mercy”, Message for the World Day of Migrants (17 January 2016).
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Pope’s Address to Interreligious Gathering by ZENIT Staff
Today Pope Francis received in audience 200 members of other religions (Christian, Jewish, Muslim, Buddhist, Hindu and others), engaged in the sphere of works of charity and mercy. The audience took place in the context of the Jubilee Year that is coming to its end. Here is a Vatican translation of the Pope’s address.
__
Dear Friends,
I offer you a warm welcome. I am pleased to meet you and I thank you for accepting this invitation to reflect together on the theme of mercy.
As you are well aware, we are approaching the end of the Holy Year, in which the Catholic Church has pondered the heart of the Christian message from the viewpoint of mercy. For us, mercy reveals the name of God; it is “the very foundation of the Church’s life” (Misericordiae Vultus, 10). It is also the key to understanding the mystery of man, of that humanity which, today too, is in great need of forgiveness and peace.
Yet the mystery of mercy is not to be celebrated in words alone, but above all by deeds, by a truly merciful way of life marked by disinterested love, fraternal service and sincere sharing. The Church increasingly desires to adopt this way of life, also as part of her “duty to foster unity and charity” among all men and women (Nostra Aetate, 1). The religions are likewise called to this way of life, in order to be, particularly in our own day, messengers of peace and builders of communion, and to proclaim, in opposition to all those who sow conflict, division and intolerance, that ours is a time of fraternity. That is why it is important for us to seek occasions of encounter, an encounter which, while avoiding a superficial syncretism, “makes us more open to dialogue, the better to know and understand one another; eliminates every form of closed-mindedness and disrespect; and drives out every form of violence and discrimination” (Misericordiae Vultus, 23). This is pleasing to God and constitutes an urgent task, responding not only to today’s needs but above all to the summons to love which is the soul of all authentic religion.
The theme of mercy is familiar to many religious and cultural traditions, where compassion and nonviolence are essential elements pointing to the way of life; in the words of an ancient proverb: “death is hard and stiff; life is soft and supple” (Tao-Te-Ching, 76). To bow down with compassionate love before the weak and needy is part of the authentic spirit of religion, which rejects the temptation to resort to force, refuses to barter human lives and sees others as brothers and sisters, and never mere statistics. To draw near to all those living in situations that call for our concern, such as sickness, disability, poverty, injustice and the aftermath of conflicts and migrations: this is a summons rising from the heart of every genuine religious tradition. It is the echo of the divine voice heard in the conscience of every person, calling him or her to reject selfishness and to be open. Open to the Other above us, who knocks on the door of our heart, and open to the other at our side, who knocks at the door of our home, asking for attention and assistance.
The very word “mercy” is a summons to an open and compassionate heart. It comes from the Latin world misericordia, which evokes a heart – cor – sensitive to suffering, but especially to those who suffer, a heart that overcomes indifference because it shares in the sufferings of others. In the Semitic languages, like Arabic and Hebrew, the root RHM, which also expresses God’s mercy, has to do with a mother’s womb, the deepest source of human love, the feelings of a mother for the child to whom she will give birth.
In this regard, the prophet Isaiah conveys a magnificent message, which, on God’s part, is both a promise of love and a challenge: “Can a woman forget her nursing child, or show no compassion for the child of her womb? Even though she may forget, yet I will never forget you” (Is 49:15). All too often, sad to say, we forget, our hearts grow heedless and indifferent. We distance ourselves from God, our neighbour and even our historical memory, and we end up repeating, in even more cruel forms, the tragic errors of other times.
This is the drama of evil, of the grim depths to which our freedom can plunge when tempted by evil, ever-present, waiting to strike and bring us down. Yet precisely here, before the great riddle of evil that tests every religious experience, we find the most amazing aspect of merciful love. That love does not leave us prey to evil or to our own frailty; it does not “forget”, but “remembers”, and draws near to every human misery in order to relieve it. Like a mother. Whatever the evil done by her child, a mother always sees past the sin to recognize the face she bore in her womb.
In today’s ever more hectic and forgetful word, which leaves so many men and women behind as it races on, breathlessly and aimlessly, we need the oxygen of this gratuitous and life-giving love. We thirst for mercy and no technology can quench that thirst. We seek a love that endures beyond momentary pleasures, a safe harbour where we can end our restless wanderings, an infinite embrace that forgives and reconciles.
How important this is, when we consider today’s widespread fear that it is impossible to be forgiven, rehabilitated and redeemed from our weaknesses. For us Catholics, among the most meaningful rites of the Holy Year is that of walking with humility and trust through the door – the Holy Door – to find ourselves fully reconciled by the mercy of God, who forgives our trespasses. But this demands that we too forgive those who trespass against us (cf. Mt 6:12), the brothers and sisters who have offended us. We receive God’s forgiveness in order to share it with others. Forgiveness is surely the greatest gift we can give to others, because it is the most costly. Yet at the same time, it is what makes us most like God.
Mercy extends also to the world around us, to our common home, which we are called to protect and preserve from unbridled and rapacious consumption. Our commitment is needed for an education to sobriety and to respect, to a more simple and orderly way of life, in which the resources of creation are used with wisdom and moderation, with concern for humanity as a whole and coming generations, not simply the interests of our particular group and the benefits of the present moment. Today in particular, “the gravity of the ecological crisis demands that we all look to the common good, embarking on a path of dialogue which requires patience, self-discipline and generosity” (Laudato Si’, 201).
May this be the path we take. May we reject the aimless paths of disagreement and closed-mindedness. May it never happen again that the religions, because of the conduct of some of their followers, convey a distorted message, out of tune with that of mercy. Sadly, not a day passes that we do not hear of acts of violence, conflict, kidnapping, terrorist attacks, killings and destruction. It is horrible that at times, to justify such barbarism, the name of a religion or the name of God himself is invoked. May there be clear condemnation of these iniquitous attitudes that profane the name of God and sully the religious quest of mankind. May there instead be fostered everywhere the peaceful encounter of believers and genuine religious freedom. Here, our responsibility before God, humanity and the future is great; it calls for unremitting effort, without dissimulation. It is a call that challenges us, a path to be taken together, for the good of all, and with hope. May the religions be wombs of life, bearing the merciful love of God to a wounded and needy humanity; may they be doors of hope helping to penetrate the walls erected by pride and fear. Thank you.© Copyright – Libreria Editrice Vaticana
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