ZENIT in Roswell, Georgia, United States for Tuesday, 14 June 2016 "Pope’s Morning Homily: ‘Praying for Our Enemies Can Heal Our Hearts’..."
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ForwardPope’s Morning Homily: ‘Praying for Our Enemies Can Heal Our Hearts’ by Deborah Castellano Lubov
Praying for our enemies can heal our hearts.
The Pope made this strong statement during his homily at morning Mass in the Casa Santa Marta today, reported Vatican Radio.
Recalling his own childhood in Argentina, when people prayed that dictators would go to hell, the Pope recalled how Jesus himself tells us to love our enemies and to pray for those who persecute us.
In his homily, the Holy Father reflected on today’s Gospel reading from St. Matthew where Jesus tells his disciples to love their enemies and noted that this instruction was in contrast to what the Doctors of the Law taught in those days: “You shall love your neighbour and hate your enemy.”
The Jewish Law, Francis said, was being taught in a way that was too theoretical, based only on the letter of the Law and not on the love of God at the heart of that Law.
Because of this, the Pontiff explained, Jesus repeats the most important commandment of the Old Testament: Love your God with all your heart, and with all your strength, and with all your soul, and your neighbour as yourself. Francis lamented that this was not at the heart of what the Doctors of the Law were teaching, as they were only worried about details and individual cases.
However, he explained, Jesus shows the true sense of the Law which he came to fulfill, offering many examples to show the commandments in a new light and to prove that love is more generous than the letter of the Law: “From ‘Do not kill’ meaning don’t insult or be angry with your brother, to the instructions to give your coat to the person who demands your shirt, or go the extra mile with the person who wants to be accompanied for one mile.”
Journey of Healing
This response, the Argentine Pope highlighted, is not just to fulfill the Law, but to help heal our hearts. The Jesuit Pontiff noted how in St. Matthew’s Gospel, as Jesus explains the commandments, there is a journey of healing. “Every heart wounded by sin – as each one of us has – must undertake this journey of healing in order to be more like ‘our heavenly Father (who) is perfect,’” he said.
The last and most difficult step on this journey towards perfection, Pope Francis warned, is contained in Jesus’ words from today’s reading: “You have heard that it was said, you shall love your neighbour and hate your enemy. But I say to you, love your enemies and pray for those who persecute you.”
What Prayer Will Do
Francis recalled that as a child, people used to pray for God to send the dictators of that period to hell, but instead, he said, God calls us to examine our consciences and to pray for our enemies.
Before concluding, Pope Francis prayed the Lord give us grace to pray for those individuals who hurt and persecute us since the power of prayer will do two things: “it will change that person for the better and it will make us become more like children of our heavenly Father.”
—
Readings provided by the US bishops’ conference:
Tuesday of the Eleventh Week in Ordinary Time
Lectionary: 366
Reading 1
1 KGS 21:17-29
After the death of Naboth the LORD said to Elijah the Tishbite:
“Start down to meet Ahab, king of Israel,
who rules in Samaria.
He will be in the vineyard of Naboth,
of which he has come to take possession.
This is what you shall tell him,
‘The LORD says: After murdering, do you also take possession?
For this, the LORD says:
In the place where the dogs licked up the blood of Naboth,
the dogs shall lick up your blood, too.’”
Ahab said to Elijah, “Have you found me out, my enemy?”
“Yes,” he answered.
“Because you have given yourself up to doing evil in the LORD’s sight,
I am bringing evil upon you: I will destroy you
and will cut off every male in Ahab’s line,
whether slave or freeman, in Israel.
I will make your house like that of Jeroboam, son of Nebat,
and like that of Baasha, son of Ahijah,
because of how you have provoked me by leading Israel into sin.”
(Against Jezebel, too, the LORD declared,
“The dogs shall devour Jezebel in the district of Jezreel.”)
“When one of Ahab’s line dies in the city,
dogs will devour him;
when one of them dies in the field,
the birds of the sky will devour him.”
Indeed, no one gave himself up to the doing of evil
in the sight of the LORD as did Ahab,
urged on by his wife Jezebel.
He became completely abominable by following idols,
just as the Amorites had done,
whom the LORD drove out before the children of Israel.
When Ahab heard these words, he tore his garments
and put on sackcloth over his bare flesh.
He fasted, slept in the sackcloth, and went about subdued.
Then the LORD said to Elijah the Tishbite,
“Have you seen that Ahab has humbled himself before me?
Since he has humbled himself before me,
I will not bring the evil in his time.
I will bring the evil upon his house during the reign of his son.”
Responsorial Psalm
After the death of Naboth the LORD said to Elijah the Tishbite:
“Start down to meet Ahab, king of Israel,
who rules in Samaria.
He will be in the vineyard of Naboth,
of which he has come to take possession.
This is what you shall tell him,
‘The LORD says: After murdering, do you also take possession?
For this, the LORD says:
In the place where the dogs licked up the blood of Naboth,
the dogs shall lick up your blood, too.’”
Ahab said to Elijah, “Have you found me out, my enemy?”
“Yes,” he answered.
“Because you have given yourself up to doing evil in the LORD’s sight,
I am bringing evil upon you: I will destroy you
and will cut off every male in Ahab’s line,
whether slave or freeman, in Israel.
I will make your house like that of Jeroboam, son of Nebat,
and like that of Baasha, son of Ahijah,
because of how you have provoked me by leading Israel into sin.”
(Against Jezebel, too, the LORD declared,
“The dogs shall devour Jezebel in the district of Jezreel.”)
“When one of Ahab’s line dies in the city,
dogs will devour him;
when one of them dies in the field,
the birds of the sky will devour him.”
Indeed, no one gave himself up to the doing of evil
in the sight of the LORD as did Ahab,
urged on by his wife Jezebel.
He became completely abominable by following idols,
just as the Amorites had done,
whom the LORD drove out before the children of Israel.
When Ahab heard these words, he tore his garments
and put on sackcloth over his bare flesh.
He fasted, slept in the sackcloth, and went about subdued.
Then the LORD said to Elijah the Tishbite,
“Have you seen that Ahab has humbled himself before me?
Since he has humbled himself before me,
I will not bring the evil in his time.
I will bring the evil upon his house during the reign of his son.”
Responsorial Psalm
PS 51:3-4, 5-6AB, 11 AND 16
R. (see 3a) Be merciful, O Lord, for we have sinned.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. Be merciful, O Lord, for we have sinned.
For I acknowledge my offense,
and my sin is before me always:
“Against you only have I sinned,
and done what is evil in your sight.”
R. Be merciful, O Lord, for we have sinned.
Turn away your face from my sins,
and blot out all my guilt.
Free me from blood guilt, O God, my saving God;
then my tongue shall revel in your justice.
R. Be merciful, O Lord, for we have sinned.
Alleluia
R. (see 3a) Be merciful, O Lord, for we have sinned.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. Be merciful, O Lord, for we have sinned.
For I acknowledge my offense,
and my sin is before me always:
“Against you only have I sinned,
and done what is evil in your sight.”
R. Be merciful, O Lord, for we have sinned.
Turn away your face from my sins,
and blot out all my guilt.
Free me from blood guilt, O God, my saving God;
then my tongue shall revel in your justice.
R. Be merciful, O Lord, for we have sinned.
Alleluia
JN 13:34
R. Alleluia, alleluia.
I give you a new commandment:
love one another as I have loved you.
R. Alleluia, alleluia.
Gospel
R. Alleluia, alleluia.
I give you a new commandment:
love one another as I have loved you.
R. Alleluia, alleluia.
Gospel
MT 5:43-48
Jesus said to his disciples:
“You have heard that it was said,
You shall love your neighbor and hate your enemy.
But I say to you, love your enemies
and pray for those who persecute you,
that you may be children of your heavenly Father,
for he makes his sun rise on the bad and the good,
and causes rain to fall on the just and the unjust.
For if you love those who love you, what recompense will you have?
Do not the tax collectors do the same?
And if you greet your brothers only,
what is unusual about that?
Do not the pagans do the same?
So be perfect, just as your heavenly Father is perfect.”
Interritual Concelebrations 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: I have a question about interritual concelebration involving bishops of two Rites. I attended a Ukrainian Divine Liturgy that was being celebrated by a Ukrainian bishop in a Roman Catholic church. An Eastern Catholic apostolate had been established at a nearby secular college. The Liturgies would be celebrated in the local Roman church, as there was no Eastern church in the area. At the inaugural Divine Liturgy, in addition to the Ukrainian-rite bishop and a few of his priests, the local Roman bishop attended, along with a few of his priests. The Ukrainian bishop invited the Roman bishop and clergy to concelebrate the Divine Liturgy. All the Roman clergy declined and sat off to one side. The Roman bishop in particular seemed uncertain about the entire situation and simply knelt throughout the entire Divine Liturgy. It struck me that this was a sad missed opportunity to demonstrate Catholic unity through liturgical witness. Should the Roman bishop have concelebrated? — M., Indiana
A: The Code of Canons of the Eastern Churches sets some of the rules regarding the participation of Latin-rite priests in Eastern celebrations. For any Catholic bishop or priest the following canons apply:
“Canon 379. Clerics of whatever Church sui iuris linked as brothers in the bond of charity to attain the unity of all, work together for the building up of the body of Christ and consequently whatever their condition, are to cooperate among themselves and help one another, even performing diverse functions.
“Canon 393. Clerics, whatever their condition, are to care in their heart for all of the Churches, and therefore to serve her wherever there is great necessity; let them show willingness, especially with the permission or encouragement of their own eparchial bishop or superior, to exercise their ministry in the missions or in regions laboring under a shortage of clergy.
“Canon 674. 1. In celebrating the sacraments that which is contained in the liturgical books is to be observed accurately.
“2. The minister should celebrate the sacraments according to the liturgical prescriptions of his own Church sui iuris, unless the law establishes otherwise or he himself has obtained a special faculty from the Apostolic See.
“Canon 701. A concelebration between bishops and presbyters of different Churches sui iuris for a just cause, especially that of fostering charity, and for the sake of manifesting unity between the Churches, can be done with the permission of the eparchial bishop, while observing all the prescriptions of the liturgical books of the principal celebrant, having removed any liturgical syncretism and wearing the appropriate vestments and insignia of his own Church sui iuris.
“Canon 702. Catholic priests are forbidden to concelebrate the Divine Liturgy with non-Catholic priests or ministers.
“Canon 703. §1. A priest who is unknown is not admitted to celebrate the Divine Liturgy, unless he shows the rector of the church letters of recommendation from his own hierarch or in another way sufficiently establishes his integrity for the rector.
Ҥ2. The eparchial bishop is free to make more specific norms concerning this matter which are to be observed by all priests, even those who are exempt in any way.
“Canon 704. The Divine Liturgy can be praiseworthily celebrated on any day except those which are excluded according to the prescriptions of the liturgical books of the Church sui iuris in which the priest is enrolled.
“Canon 705. §1. A Catholic priest can celebrate the Divine Liturgy on the altar of any Catholic church.
Ҥ2. In order for a priest to be able to celebrate the Divine Liturgy in a non-Catholic church, he needs the permission of the local hierarch.
“Canon 707. §1. The preparation of the Eucharistic bread, the prayers performed by the priests before the Divine Liturgy, the observance of the Eucharistic fast, liturgical vestments, the time and place of the celebration and other like matters must be precisely established by the norms of each Church sui iuris
“§2. For a just cause and having removed any astonishment on the part of the Christian faithful, it is permissible to use the liturgical vestments and bread of another Church sui iuris.”
However, Latin Catholic bishops and priests must also adhere to the stipulations of the instructive Redemptionis Sacramentum, No. 113:
“When Mass is concelebrated by several Priests, a language known both to all the concelebrating Priests and to the gathered people should be used in the recitation of the Eucharist Prayer. Where it happens that some of the Priests who are present do not know the language of the celebration and therefore are not capable of pronouncing the parts of the Eucharistic Prayer proper to them, they should not concelebrate, but instead should attend the celebration in choral dress in accordance with the norms.”
Therefore, with respect to the above situation, in accordance with Canon 701 in principle it would have been possible for the bishop and priests to concelebrate with the Ukrainian eparch.
However, out of respect, they would have to have had full Latin vestments available, as most Eastern concelebrations require all concelebrants to wear full vestments and do not have the Latin exception of being able to use just alb and stole. They would also need to know the language of the celebration if other than the local tongue.
From a practical point of view they would also have had to acquire at least a basic idea of the structure of the rite so as to know how to move and what to say and when. All of this requires at least some preparation and is not subject to improvisation.
In the situation described by our reader it would appear that the Eastern bishop unexpectedly invited the bishop and priests to concelebrate. In such a situation, rather than a missed opportunity, their refraining from doing so was more likely a prudent respect for the Divine Liturgy and its proper celebration.
It would be hoped that, with due preparation, such a concelebration will eventually take place for the good of all concerned.
* * *
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.
Summary of Iuvenescit Ecclesia: CDF’s Letter on Hierarchical & Charismatic Relationship Within Church by ZENIT Staff
Today, the Congregation for the Doctrine of the Faith released a letterIuvenescit Ecclesia (‘The Church Regenerates’) on “the relationship between the hierarchical and charismatic gifts for the life and the mission of the Church,” during a presentation in the Holy See Press Office. Provided below are the main points of the letter, prepared and provided by the Congregation for the Doctrine of the Faith:
***
SUMMARY OF IUVENESCIT ECCLESIA
Hierarchical and charismatic gifts, co-essential in the life of the Church
The hierarchical and charismatic gifts are “co-essential” in the life of the Church: this is the central point of the Letter Iuvenescit Ecclesia (The Church rejuvenates), published by the Congregation for the Doctrine of the Faith. The document – signed by the prefect, Cardinal Ludwig Müller and the secretary, Archbishop Luis Ladaria, is addressed to the bishops of the Catholic Church and focuses on “the relationship between hierarchical and charismatic gifts for the life and the mission of the Church”. The first are those conferred by the Sacrament of ordination (Episcopal, priestly and diaconal), while the second are freely distributed by the Holy Spirit. The publication of the Letter – dated 15 May 2016, Solemnity of Pentecost – was ordered by Pope Francis on 14 March, in the audience granted to Cardinal Müller.
Harmonious and complementary connection, with obedience to Pastors
In particular, IE is centred on theological, rather than pastoral or practical, question deriving from the relationship between the ecclesial institution and new movements and aggregations, insisting on the harmonious connection and complementary nature of the two subjects, provided that it is part of a “fruitful and ordered participation” in the charisms of the communion of the Church, which does not authorize them “to withdraw the obedience owed towards the ecclesial hierarchy”; nor does she “bestow the right to an autonomous ministry”. As “gifts of indispensable importance for the life and mission of the Church”, authentic charisms are called to “missionary openness, to the necessary obedience to pastors, and to maintain ecclesial communion”.
Do not oppose the institutional Church and the Church of charity
Therefore, “their opposition, and equally their juxtaposition” with hierarchical gifts would be a mistake. Indeed, a Church “of the institution” should not be opposed to a Church “of charity”, since in the Church “the essential institutions are also charismatic” and “the charisms must, in one way or another, be institutionalized to have coherency and continuity”. In this way, both dimensions “together concur to make present the mystery and the salvific work of Christ in the world”.
May the charismatic dimension never be missing in the Church, but ecclesial maturity is needed
The new realities, therefore, must reach the “ecclesial maturity” that leads to their full development and integration in the life of the Church, always in communion with Pastors and attentive to their indications. The existence of new realities, indeed – the Letter underlines – fills the heart of the Church with “joy and gratitude”, but are also called to “relate positively with all of the other gifts present in ecclesial life”, so as “to promote them generously, and to accompany them with vigilant paternity” of Pastors “in such a manner that all contribute to the good of the Church and to its evangelising mission”. “The charismatic dimension will never be lacking in the life and mission of the Church”.
Criteria for discerning authentic charisms
But how can an authentic charismatic gift be recognised? The Letter of the Congregation calls for discernment, a task “that appertains to the ecclesial authorities”, in accordance with specific criteria: to be an instrument of holiness in the Church; to be engaged in the missionary dissemination of the Gospel; to fully confess the Catholic faith; to bear witness to active communion with all the Church, welcoming with faithful willingness her doctrinal and pastoral teachings; to acknowledge and respect the other charismatic components of the Church; to accept with humility moments of trial in discernment; to have spiritual fruits such as charity, joy, peace and humanity; and to consider the social dimension of evangelization, aware of the fact that “concern for the integral development of society’s most neglected members … cannot be lacking in an authentic ecclesial entity”.
Legal recognition in accordance with canon law
In addition, IE indicates two other fundamental criteria to consider for the legal recognition of the new ecclesial realities, according to the forms established by the Code of Canon Law: the first is “respect for the particularity of individual charismatic groups, avoiding juridical straitjackets that deaden novelty”. The second criterion concerns “respect for the fundamental ecclesial regimen”, favouring “the effective insertion of the charismatic gifts into the life of the Church”, but avoiding the danger that the entities “might be considered in some way as running parallel to the ecclesial life or not ordered in relation to the hierarchical gifts”.
The relationship between the Universal Church and the particular Churches is essential
The document of the Congregation for the Doctrine of the Faith then shows how the relationship between hierarchical and charismatic gifts must take into account the “constitutive and essential relation between the universal Church and the particular Churches”. This means that while the charisms are given to all the Church, “the dynamism of these gifts must actualize itself in the service of a concrete diocese”. In addition, these also represent an “authentic opportunity” to live and to develop the Christian vocation of each person, whether this be marriage, priestly celibacy, or ordained ministry. In addition, consecrated life too “is located within the charismatic dimension of the Church”, since the spirituality of institutes “can become for both the lay faithful and the priest a significant resource enabling them to live their own proper vocation”.
Look to the model of Mary
Finally, IE suggests looking to Mary, “Mother of the Church” and model of “complete docility to the action of the Holy Spirit” and of “transparent humility”: by her intercession, it is hoped that “the charisms, abundantly bestowed by the Holy Spirit among the faithful, may be received with docility and bear fruit for the life and mission of the Church and for the good of the world.”
The full text of the Letter “Iuvenescit Ecclesia” in English can be consulted at: http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20160516_iuvenescit-ecclesia_en.html
Benedict XVI to Celebrate His 65th Ordination Anniversary With Pope Francis by Luca Caruso
“Not that we lord it over your faith; rather, we work together for your joy” was the quotation from 2 Corinthians 1:24 that on the Feast of Saints Peter and Paul, June 29, 1951, now 65 years ago, accompanied Joseph Ratzinger’s priestly Ordination, imparted in the Cathedral of Freising, from the hands of the Cardinal Archbishop of Monaco, Michael von Faulhaber, and engraved on the holy card in remembrance of that event.
This significant anniversary will be remembered with a solemn ceremony on June 28 in the Clementine Hall of the Apostolic Palace, in the presence of Pope Francis and of the Pope Emeritus himself, Benedict XVI, who will be handed a volume on the priesthood made for the occasion.
Ratzinger recalls in his memoirs that there were more than 40 ordained that day: “When we were called, we answered Adsum, ‘here I am.’” He remembers the splendid summer’s day “as the most important moment of my life.”
One must not be superstitious, but at the moment in which the elderly Archbishop imposed his hands upon me, a small bird – perhaps a sky lark – rose from the Cathedral’s main altar and intoned a little joyful song; for me it was as if a voice from on high said to me: it’s ok, you are on the right way, Ratzinger would recall.
Also ordained a priest together with him was his older brother Georg.
While the Pope Emeritus prepares for this important celebration, among the Pontiffs who reached 65 years of priesthood we can remember Leo XIII, who celebrated it at the beginning of the last century. The priesthood is not simply an “office” but a Sacrament: God makes use of a poor man in order to be, through him, present for men and to act in their favor, affirmed Benedict XVI on June 11, 2010, in the homily at the conclusion of the Year for Priests, which he proclaimed on the 150thanniversary of the death of John Mary Vianney, Patron Saint of all the world’s parish priests.
Volume XII of Joseph Ratzinger’s Opera Omnia, entitled “Heralds of the Word and Servants of Your Joy,” is dedicated to the priesthood; it brings together more than 80 texts focused on the ecclesiastical ministry. The volume, sub-titled “Theology and Spirituality of the Sacrament of Holy Orders,” contains theological-scientific studies, meditations on priestly spirituality and homilies on the episcopal, priestly and diaconal service, fruit of the activity of Joseph Ratzinger, theologian, Bishop and Prefect of the Congregation for the Doctrine of the Faith, which cover a time frame of almost half a century, from 1954 to 2002.
Holy See at UN: Discouraging Risky Behavior Isn’t Same as Discrimination by ZENIT Staff
Archbishop Bernardino Auza reminded UN officials last week that there is a difference between discrimination and discouragement of risk-taking behaviors.
The Apostolic Nuncio and Permanent Observer of the Holy See to the United Nations said this in the context of a June 8 statement that explained the position of the Holy See on the Political Declaration, “On the Fast-Track to accelerate the fight against HIV and to End the AIDS Epidemic by 2030.”
Here is the text of the statement:
—
Mr. President,
My delegation is wholeheartedly in support of efforts to intensify our collective commitment to end the AIDS epidemic by 2030 and to accelerate and scale up the fight against HIV internationally, which is the primary aim of this declaration. We recognize that this goal will not be achieved without meeting the needs of those most vulnerable to infection and especially of those that continue to lack access to prevention, treatment and health care services due to discrimination, stigmatization, and poverty.
However, while discrimination and stigmatization must be combatted, it is of vital importance to distinguish between policies that discriminate and stigmatize unjustly and those put in place to discourage risk-taking behaviors and to encourage responsible and healthy relationships, especially among youth. In this regard, the Holy See continues to call attention to the undeniable fact that the only safe and completely reliable method of preventing the sexual transmission of HIV is abstinence before marriage and respect and mutual fidelity within marriage.
The Holy See, in conformity with its nature and particular mission, especially keeping in mind the work of the Catholic Church in the field confronting HIV and the AIDS epidemic, wishes to make the following reservations on some of the concepts used in this Political Declaration:
Regarding the terms “sexual and reproductive health”, “sexual and reproductive health-care services”, and “reproductive rights”, the Holy See considers these terms as applying to a holistic concept of health. The Holy See does not consider abortion, access to abortion, or access to abortifacients as a dimension of these terms.
With reference to the terms “contraception”, “commodities”, “condom use” and any other terms regarding family-planning services and regulation of fertility concepts in the document, the Holy See reaffirms its well-known position concerning those family-planning methods which the Catholic Church considers morally acceptable and, on the other hand, family-planning services which do not respect the freedom of spouses, human dignity and the human rights of those concerned.
In relation to paragraphs 1 and 2 of this Statement of Position, the Holy See reiterates its statement and reservations as set out clearly and more fully in the Report of the 1994 International Conference on Population and Development, and the Report of the 1995 Fourth World Conference and their respective follow-up Conferences. In particular, my delegation understands, in accordance with the ICPD 1.15, that no new rights or human rights were created, that recourse to abortion may never to be had for purposes of family planning (7.24), and that abortion is a matter to be determined in accordance with national legislation (8.25).
With reference to “gender”, the Holy See understands the term to be grounded in the biological sexual identity and difference that is male or female. Regarding the concept of “gender norms” the Holy See does not recognize the idea that gender is socially constructed, rather gender recognizes the objective identity of the human person as born male or female.
With respect to “comprehensive education” or “information” on sexual and reproductive health, the Holy See reiterates the “primary responsibility” and the “prior rights” of parents when it comes to the education and upbringing of their children, as enshrined, inter alia, in the Universal Declaration of Human Rights and the Convention on the Rights of the Child. In that sense, the Holy See wishes to underline the centrality of the family, as well as the role and rights and duties of parents to educate their children.
The Holy See would kindly request that these reservations be made particularly in relation to paragraphs 14, 15, 33, 39, 41, 47, 60 (e) and (f), 61(c), (d), (j), and (l), 62 (a) and (c).
Canadian Christians, Jews, Muslims Call for Palliative Care Programs as Euthanasia Legalized by ZENIT Staff
In the wake of the legalization of assisted suicide in Canada, faith groups are calling the government to strengthen palliative care programs.
Today, representatives from various faith communities united to issue a joint call to Canada’s elected officials to support a robust, well-resourced, national palliative care strategy and to raise awareness of inadequacies in palliative care, particularly in the wake of the debate over Physician-Assisted Dying/Suicide.
In addition to issuing an Interfaith Statement on Palliative Care, the organizations reaffirmed that compassion is a foundational element of Canadian identity that should directly shape Canadian public policy when it comes to end-of-life issues. The spokespersons warned that assisted dying/suicide must not become a default choice for those struggling with terminal illnesses, and that it is a national imperative to enhance access to and the quality of palliative care.
“The need for quality, widely accessible palliative care should be one of the most pressing concerns of our country,” said the Most Reverend Noël Simard, Bishop of Valleyfield, on behalf of the Canadian Conference of Catholic Bishops. “Faith communities, along with health care workers, have for centuries stood by the bedsides of the dying to comfort and protect, to heal and console. Today, as faith leaders, we recommit ourselves to this sacred task of providing the spiritual care so essential to palliative care.”
“People at the end of life need our care and tangible expressions of love. Palliative care alleviates the suffering of those nearing the end of life, yet, lamentably, it is not accessible to everyone,” said Julia Beazley, of The Evangelical Fellowship of Canada. “As faith communities and as Canadians, we must commit to making high-quality palliative care available to all.”
“Preserving human dignity and providing comfort to the most vulnerable among us are core Canadian values that transcend faith communities,” said Shimon Koffler Fogel, CEO of the Centre for Israel and Jewish Affairs (CIJA). “In light of Canada’s aging population, there is a pressing need to improve access to high-quality palliative care, which can make a world of difference in the well-being of patients – and their families – entering the final stages of life.”
“It is our duty to care for one other and offer assistance in times of need,” said Imam Sikander of the Canadian Council of Imams. “Fortunately, many Canadians take this responsibility very seriously. We must ensure though that the ill and dying are not left out of our care and compassion. Every life is worth living and saving. Let us come together to enhance and cherish life.”
Lint to the Interfaith Statement on Palliative Care (PDF)
Backgrounder on Palliative Care in Canada (PDF)
About Interfaith Communities for Improved Palliative Care
Our traditions instruct that there is meaning and purpose in supporting people at the end of life. Visiting those who are sick, and caring for those who are dying, are core tenets of our respective faiths and reflect our shared values as Canadians.
The Canadian Conference of Catholic Bishops www.cccb.ca is the national assembly of the Catholic Bishops of Canada. It was founded in 1943 and officially recognized by the Holy See in 1948. After the Second Vatican Council (1962–65), it became part of a worldwide network of Episcopal Conferences, established in 1965, as an integral part of the life of the universal Church.
The Evangelical Fellowship of Canada www.theEFC.ca is the national association of evangelical Christians uniting Evangelicals to bless Canada in the name of Jesus. Since 1964 the EFC has provided a national forum for Canada’s four million Evangelicals, fostered ministry partnerships, conducted research on religious and social trends and provided a constructive voice for biblical principles in life and society. In addition to 42 evangelical denominations, the EFC affiliates include 65 ministry organizations, 38 educational institutions and more than 700 individual congregations, who uphold a common statement of faith. The EFC is an active participant in the World Evangelical Alliance.
As the advocacy agent of the Jewish Federations of Canada, the Centre for Israel and Jewish Affairs(CIJA) www.cija.ca is a national, non-partisan, non-profit organization dedicated to improving the quality of Jewish life in Canada by advancing the public policy interests of Canada’s organized Jewish community.
The Canadian Council of Imams www.canadiancouncilofimams.com is a collective leadership of Imams (Ministers of Religion) in Canada. Established in 1990, the Council has been serving the Canadian Muslim communities throughout the nation in different capacities as well as acting as a unifying platform for the Imams and chaplains and being a resource centre for many of them. Through monthly meetings, press releases, seminars and conferences the council has succeeded in bringing most of the Imams together and unite them on many issues. The council has deliberated over many issues affecting the community and put forward some solutions. At the same time it filled a vacuum with the Government and it has become the principle liaison with Federal, Ontario Provincial and Toronto Municipal Governments.
Church Grows by Attraction, Not Proselytism, Says CDF Leader in Presenting New Document by Sergio Mora
Today the Letter of the Congregation for the Doctrine of the Faith,Iuvenescit Ecclesia, addressed to the Bishops of the Church, on the relation between hierarchical and charismatic gifts, was presented in the Holy See Press Office.
Intervening were Cardinal Gerhard Ludwig Muller, Prefect of the Congregation for the Doctrine of the Faith; Cardinal Marc Ouellet, P.S.S., Prefect of the Congregation for Bishops, and two other lecturers: Maria Aparicio Valls, Professor of Theology at the Gregorian University, and Monsignor Piero Coda, Member of the International Theological Commission.
Cardinal Muller stressed the capacity the Church must have to challenge the erosion of time, thanks to the action of the Holy Spirit. And this is the “appropriate perspective to understand Iuvenescit Ecclesia,” and “the relation between hierarchical and charismatic gifts,” which are “placed at the service of life and of the ecclesial mission.”
“The emergence of so many new Aggregations, Associations and Ecclesial Movements, as well as the great quantity of new Institutes of Consecrated Life after Vatican Council II, has made one discover again and concretely the ecclesial bearing of this conciliar affirmation,” because it demonstrates that “the Church doesn’t grow by proselytism but by attraction,” he noted. And the birth of new charisms has always existed, as we are witnessing particularly “an unexpected and overwhelming flowering of so many of these realities,” stressed the Cardinal.
Therefore, the Letter points out “the theological and ecclesiological elements that can foster an ordered participation of the new Aggregations in ecclesial communion, for the full missionary commitment of the entire Church.”
In other words, beyond any sterile opposition or juxtaposition, it is about fostering an ordered communion, relation and synergy, in view of a renewed missionary impetus. Thus, without entering too much in pastoral topics and practices, the text reflects on the underlying theological issues.
Among the key points is the affirmation of the co-essentiality between the hierarchical and charismatic gifts, which belongs to the divine constitution of the Church founded by Jesus, said the Prefect of the Doctrine of the Faith. And that it must “not be licit to oppose a Church of the Spirit to a Church of the Institution.”
The document refers also to the placement of the charisms, in the relations between the universal Church and the particular Churches, especially in those that need a New Evangelization.
For his part, Cardinal Ouellet pointed out that the relation between hierarchical and charismatic gifts makes it possible for the Church to “proclaim the joy of the Gospel and awaken the adherence of the faithful, and also of non-believers, not by proselytism but by attraction.” He added that the document promotes basic biblical and theological criteria, and the Magisterium of the Church.
And although in the history of the Church there have been schisms, due to apocalyptic doctrines, Lumen Gentium entirely surmounts this problematic reality by distinguishing between the hierarchical and charismatic gifts, and stressing “their difference in unity.”
He reminded of the co-essentiality between both gifts, as reiterated by John Paul II, Benedict XVI and Francis. In sum, it is possible to acknowledge a convergence of recent ecclesial teaching on the co-essentiality between the hierarchical and charismatic gifts, he said.
Notwithstanding the inherent tensions, the fruits are very superior to the difficulties, concluded the Cardinal.
Spanish Martyr Moves Closer to Sainthood by ZENIT Staff
This morning, Pope Francis received Prefect of the Congregation for the Causes of Saints, Cardinal Angelo Amato. During the audience, he authorized the promulgation of decrees concerning the following causes:
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MARTYRDOM
– Servants of God José Álvarez Benavides y de la Torre, Spanish dean of the Cathedral Chapter of Almería, and 114 companions, killed in hatred of the faith between 1936 and 1938
HEROIC VIRTUES
– Servant of God Anton Cyril Stojan, Czech, archbishop of Olomouc, Czech Republic (1851-1923)
– Servant of God Vicente Garrido Pastor, Spanish diocesan priest and founder of the Secular Institute of Workers of the Cross (1896 – 1975)
– Servant of God Pablo María Guzmán Figuero (né José Bardomiano de Jesús), Mexican priest of the Missionaries of the Holy Spirit and founder of the Eucharistic Missionaries of the Holy Trinity (1897 – 1967)
– Servant of God Luigi Lo Verde (né Filippo), Italian professed cleric of the Order of Friars Minor Conventual (1910 – 1932)
– Servant of God Bernardo of the Annunciation (né Bernardo de Vasconcelos), Portuguese professed cleric of the Order of St. Benedict (1902 -1932)
– Servant of God María Elisea Oliver Molina, Spanish founder of the Congregation of the Sisters of the Virgin of Mount Carmel (1869 – 1931)
– Servant of God Mary of the Merciful Love of Jesus (née María Jesús Guízar Barragán), Mexican founder of the Guadalupan Handmaids of Christ the Priest (1899 – 1973)
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Jesus said to his disciples:
“You have heard that it was said,
You shall love your neighbor and hate your enemy.
But I say to you, love your enemies
and pray for those who persecute you,
that you may be children of your heavenly Father,
for he makes his sun rise on the bad and the good,
and causes rain to fall on the just and the unjust.
For if you love those who love you, what recompense will you have?
Do not the tax collectors do the same?
And if you greet your brothers only,
what is unusual about that?
Do not the pagans do the same?
So be perfect, just as your heavenly Father is perfect.”
Interritual Concelebrations by Fr. Edward McNamara
Q: I have a question about interritual concelebration involving bishops of two Rites. I attended a Ukrainian Divine Liturgy that was being celebrated by a Ukrainian bishop in a Roman Catholic church. An Eastern Catholic apostolate had been established at a nearby secular college. The Liturgies would be celebrated in the local Roman church, as there was no Eastern church in the area. At the inaugural Divine Liturgy, in addition to the Ukrainian-rite bishop and a few of his priests, the local Roman bishop attended, along with a few of his priests. The Ukrainian bishop invited the Roman bishop and clergy to concelebrate the Divine Liturgy. All the Roman clergy declined and sat off to one side. The Roman bishop in particular seemed uncertain about the entire situation and simply knelt throughout the entire Divine Liturgy. It struck me that this was a sad missed opportunity to demonstrate Catholic unity through liturgical witness. Should the Roman bishop have concelebrated? — M., Indiana
A: The Code of Canons of the Eastern Churches sets some of the rules regarding the participation of Latin-rite priests in Eastern celebrations. For any Catholic bishop or priest the following canons apply:
“Canon 379. Clerics of whatever Church sui iuris linked as brothers in the bond of charity to attain the unity of all, work together for the building up of the body of Christ and consequently whatever their condition, are to cooperate among themselves and help one another, even performing diverse functions.
“Canon 393. Clerics, whatever their condition, are to care in their heart for all of the Churches, and therefore to serve her wherever there is great necessity; let them show willingness, especially with the permission or encouragement of their own eparchial bishop or superior, to exercise their ministry in the missions or in regions laboring under a shortage of clergy.
“Canon 674. 1. In celebrating the sacraments that which is contained in the liturgical books is to be observed accurately.
“2. The minister should celebrate the sacraments according to the liturgical prescriptions of his own Church sui iuris, unless the law establishes otherwise or he himself has obtained a special faculty from the Apostolic See.
“Canon 701. A concelebration between bishops and presbyters of different Churches sui iuris for a just cause, especially that of fostering charity, and for the sake of manifesting unity between the Churches, can be done with the permission of the eparchial bishop, while observing all the prescriptions of the liturgical books of the principal celebrant, having removed any liturgical syncretism and wearing the appropriate vestments and insignia of his own Church sui iuris.
“Canon 702. Catholic priests are forbidden to concelebrate the Divine Liturgy with non-Catholic priests or ministers.
“Canon 703. §1. A priest who is unknown is not admitted to celebrate the Divine Liturgy, unless he shows the rector of the church letters of recommendation from his own hierarch or in another way sufficiently establishes his integrity for the rector.
Ҥ2. The eparchial bishop is free to make more specific norms concerning this matter which are to be observed by all priests, even those who are exempt in any way.
“Canon 704. The Divine Liturgy can be praiseworthily celebrated on any day except those which are excluded according to the prescriptions of the liturgical books of the Church sui iuris in which the priest is enrolled.
“Canon 705. §1. A Catholic priest can celebrate the Divine Liturgy on the altar of any Catholic church.
Ҥ2. In order for a priest to be able to celebrate the Divine Liturgy in a non-Catholic church, he needs the permission of the local hierarch.
“Canon 707. §1. The preparation of the Eucharistic bread, the prayers performed by the priests before the Divine Liturgy, the observance of the Eucharistic fast, liturgical vestments, the time and place of the celebration and other like matters must be precisely established by the norms of each Church sui iuris
“§2. For a just cause and having removed any astonishment on the part of the Christian faithful, it is permissible to use the liturgical vestments and bread of another Church sui iuris.”
However, Latin Catholic bishops and priests must also adhere to the stipulations of the instructive Redemptionis Sacramentum, No. 113:
“When Mass is concelebrated by several Priests, a language known both to all the concelebrating Priests and to the gathered people should be used in the recitation of the Eucharist Prayer. Where it happens that some of the Priests who are present do not know the language of the celebration and therefore are not capable of pronouncing the parts of the Eucharistic Prayer proper to them, they should not concelebrate, but instead should attend the celebration in choral dress in accordance with the norms.”
Therefore, with respect to the above situation, in accordance with Canon 701 in principle it would have been possible for the bishop and priests to concelebrate with the Ukrainian eparch.
However, out of respect, they would have to have had full Latin vestments available, as most Eastern concelebrations require all concelebrants to wear full vestments and do not have the Latin exception of being able to use just alb and stole. They would also need to know the language of the celebration if other than the local tongue.
From a practical point of view they would also have had to acquire at least a basic idea of the structure of the rite so as to know how to move and what to say and when. All of this requires at least some preparation and is not subject to improvisation.
In the situation described by our reader it would appear that the Eastern bishop unexpectedly invited the bishop and priests to concelebrate. In such a situation, rather than a missed opportunity, their refraining from doing so was more likely a prudent respect for the Divine Liturgy and its proper celebration.
It would be hoped that, with due preparation, such a concelebration will eventually take place for the good of all concerned.
* * *
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.
Summary of Iuvenescit Ecclesia: CDF’s Letter on Hierarchical & Charismatic Relationship Within Church by ZENIT Staff
Today, the Congregation for the Doctrine of the Faith released a letterIuvenescit Ecclesia (‘The Church Regenerates’) on “the relationship between the hierarchical and charismatic gifts for the life and the mission of the Church,” during a presentation in the Holy See Press Office. Provided below are the main points of the letter, prepared and provided by the Congregation for the Doctrine of the Faith:
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SUMMARY OF IUVENESCIT ECCLESIA
Hierarchical and charismatic gifts, co-essential in the life of the Church
The hierarchical and charismatic gifts are “co-essential” in the life of the Church: this is the central point of the Letter Iuvenescit Ecclesia (The Church rejuvenates), published by the Congregation for the Doctrine of the Faith. The document – signed by the prefect, Cardinal Ludwig Müller and the secretary, Archbishop Luis Ladaria, is addressed to the bishops of the Catholic Church and focuses on “the relationship between hierarchical and charismatic gifts for the life and the mission of the Church”. The first are those conferred by the Sacrament of ordination (Episcopal, priestly and diaconal), while the second are freely distributed by the Holy Spirit. The publication of the Letter – dated 15 May 2016, Solemnity of Pentecost – was ordered by Pope Francis on 14 March, in the audience granted to Cardinal Müller.
Harmonious and complementary connection, with obedience to Pastors
In particular, IE is centred on theological, rather than pastoral or practical, question deriving from the relationship between the ecclesial institution and new movements and aggregations, insisting on the harmonious connection and complementary nature of the two subjects, provided that it is part of a “fruitful and ordered participation” in the charisms of the communion of the Church, which does not authorize them “to withdraw the obedience owed towards the ecclesial hierarchy”; nor does she “bestow the right to an autonomous ministry”. As “gifts of indispensable importance for the life and mission of the Church”, authentic charisms are called to “missionary openness, to the necessary obedience to pastors, and to maintain ecclesial communion”.
Do not oppose the institutional Church and the Church of charity
Therefore, “their opposition, and equally their juxtaposition” with hierarchical gifts would be a mistake. Indeed, a Church “of the institution” should not be opposed to a Church “of charity”, since in the Church “the essential institutions are also charismatic” and “the charisms must, in one way or another, be institutionalized to have coherency and continuity”. In this way, both dimensions “together concur to make present the mystery and the salvific work of Christ in the world”.
May the charismatic dimension never be missing in the Church, but ecclesial maturity is needed
The new realities, therefore, must reach the “ecclesial maturity” that leads to their full development and integration in the life of the Church, always in communion with Pastors and attentive to their indications. The existence of new realities, indeed – the Letter underlines – fills the heart of the Church with “joy and gratitude”, but are also called to “relate positively with all of the other gifts present in ecclesial life”, so as “to promote them generously, and to accompany them with vigilant paternity” of Pastors “in such a manner that all contribute to the good of the Church and to its evangelising mission”. “The charismatic dimension will never be lacking in the life and mission of the Church”.
Criteria for discerning authentic charisms
But how can an authentic charismatic gift be recognised? The Letter of the Congregation calls for discernment, a task “that appertains to the ecclesial authorities”, in accordance with specific criteria: to be an instrument of holiness in the Church; to be engaged in the missionary dissemination of the Gospel; to fully confess the Catholic faith; to bear witness to active communion with all the Church, welcoming with faithful willingness her doctrinal and pastoral teachings; to acknowledge and respect the other charismatic components of the Church; to accept with humility moments of trial in discernment; to have spiritual fruits such as charity, joy, peace and humanity; and to consider the social dimension of evangelization, aware of the fact that “concern for the integral development of society’s most neglected members … cannot be lacking in an authentic ecclesial entity”.
Legal recognition in accordance with canon law
In addition, IE indicates two other fundamental criteria to consider for the legal recognition of the new ecclesial realities, according to the forms established by the Code of Canon Law: the first is “respect for the particularity of individual charismatic groups, avoiding juridical straitjackets that deaden novelty”. The second criterion concerns “respect for the fundamental ecclesial regimen”, favouring “the effective insertion of the charismatic gifts into the life of the Church”, but avoiding the danger that the entities “might be considered in some way as running parallel to the ecclesial life or not ordered in relation to the hierarchical gifts”.
The relationship between the Universal Church and the particular Churches is essential
The document of the Congregation for the Doctrine of the Faith then shows how the relationship between hierarchical and charismatic gifts must take into account the “constitutive and essential relation between the universal Church and the particular Churches”. This means that while the charisms are given to all the Church, “the dynamism of these gifts must actualize itself in the service of a concrete diocese”. In addition, these also represent an “authentic opportunity” to live and to develop the Christian vocation of each person, whether this be marriage, priestly celibacy, or ordained ministry. In addition, consecrated life too “is located within the charismatic dimension of the Church”, since the spirituality of institutes “can become for both the lay faithful and the priest a significant resource enabling them to live their own proper vocation”.
Look to the model of Mary
Finally, IE suggests looking to Mary, “Mother of the Church” and model of “complete docility to the action of the Holy Spirit” and of “transparent humility”: by her intercession, it is hoped that “the charisms, abundantly bestowed by the Holy Spirit among the faithful, may be received with docility and bear fruit for the life and mission of the Church and for the good of the world.”
The full text of the Letter “Iuvenescit Ecclesia” in English can be consulted at: http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20160516_iuvenescit-ecclesia_en.html
Benedict XVI to Celebrate His 65th Ordination Anniversary With Pope Francis by Luca Caruso
“Not that we lord it over your faith; rather, we work together for your joy” was the quotation from 2 Corinthians 1:24 that on the Feast of Saints Peter and Paul, June 29, 1951, now 65 years ago, accompanied Joseph Ratzinger’s priestly Ordination, imparted in the Cathedral of Freising, from the hands of the Cardinal Archbishop of Monaco, Michael von Faulhaber, and engraved on the holy card in remembrance of that event.
This significant anniversary will be remembered with a solemn ceremony on June 28 in the Clementine Hall of the Apostolic Palace, in the presence of Pope Francis and of the Pope Emeritus himself, Benedict XVI, who will be handed a volume on the priesthood made for the occasion.
Ratzinger recalls in his memoirs that there were more than 40 ordained that day: “When we were called, we answered Adsum, ‘here I am.’” He remembers the splendid summer’s day “as the most important moment of my life.”
One must not be superstitious, but at the moment in which the elderly Archbishop imposed his hands upon me, a small bird – perhaps a sky lark – rose from the Cathedral’s main altar and intoned a little joyful song; for me it was as if a voice from on high said to me: it’s ok, you are on the right way, Ratzinger would recall.
Also ordained a priest together with him was his older brother Georg.
While the Pope Emeritus prepares for this important celebration, among the Pontiffs who reached 65 years of priesthood we can remember Leo XIII, who celebrated it at the beginning of the last century. The priesthood is not simply an “office” but a Sacrament: God makes use of a poor man in order to be, through him, present for men and to act in their favor, affirmed Benedict XVI on June 11, 2010, in the homily at the conclusion of the Year for Priests, which he proclaimed on the 150thanniversary of the death of John Mary Vianney, Patron Saint of all the world’s parish priests.
Volume XII of Joseph Ratzinger’s Opera Omnia, entitled “Heralds of the Word and Servants of Your Joy,” is dedicated to the priesthood; it brings together more than 80 texts focused on the ecclesiastical ministry. The volume, sub-titled “Theology and Spirituality of the Sacrament of Holy Orders,” contains theological-scientific studies, meditations on priestly spirituality and homilies on the episcopal, priestly and diaconal service, fruit of the activity of Joseph Ratzinger, theologian, Bishop and Prefect of the Congregation for the Doctrine of the Faith, which cover a time frame of almost half a century, from 1954 to 2002.
Holy See at UN: Discouraging Risky Behavior Isn’t Same as Discrimination by ZENIT Staff
Archbishop Bernardino Auza reminded UN officials last week that there is a difference between discrimination and discouragement of risk-taking behaviors.
The Apostolic Nuncio and Permanent Observer of the Holy See to the United Nations said this in the context of a June 8 statement that explained the position of the Holy See on the Political Declaration, “On the Fast-Track to accelerate the fight against HIV and to End the AIDS Epidemic by 2030.”
Here is the text of the statement:
—
Mr. President,
My delegation is wholeheartedly in support of efforts to intensify our collective commitment to end the AIDS epidemic by 2030 and to accelerate and scale up the fight against HIV internationally, which is the primary aim of this declaration. We recognize that this goal will not be achieved without meeting the needs of those most vulnerable to infection and especially of those that continue to lack access to prevention, treatment and health care services due to discrimination, stigmatization, and poverty.
However, while discrimination and stigmatization must be combatted, it is of vital importance to distinguish between policies that discriminate and stigmatize unjustly and those put in place to discourage risk-taking behaviors and to encourage responsible and healthy relationships, especially among youth. In this regard, the Holy See continues to call attention to the undeniable fact that the only safe and completely reliable method of preventing the sexual transmission of HIV is abstinence before marriage and respect and mutual fidelity within marriage.
The Holy See, in conformity with its nature and particular mission, especially keeping in mind the work of the Catholic Church in the field confronting HIV and the AIDS epidemic, wishes to make the following reservations on some of the concepts used in this Political Declaration:
Regarding the terms “sexual and reproductive health”, “sexual and reproductive health-care services”, and “reproductive rights”, the Holy See considers these terms as applying to a holistic concept of health. The Holy See does not consider abortion, access to abortion, or access to abortifacients as a dimension of these terms.
With reference to the terms “contraception”, “commodities”, “condom use” and any other terms regarding family-planning services and regulation of fertility concepts in the document, the Holy See reaffirms its well-known position concerning those family-planning methods which the Catholic Church considers morally acceptable and, on the other hand, family-planning services which do not respect the freedom of spouses, human dignity and the human rights of those concerned.
In relation to paragraphs 1 and 2 of this Statement of Position, the Holy See reiterates its statement and reservations as set out clearly and more fully in the Report of the 1994 International Conference on Population and Development, and the Report of the 1995 Fourth World Conference and their respective follow-up Conferences. In particular, my delegation understands, in accordance with the ICPD 1.15, that no new rights or human rights were created, that recourse to abortion may never to be had for purposes of family planning (7.24), and that abortion is a matter to be determined in accordance with national legislation (8.25).
With reference to “gender”, the Holy See understands the term to be grounded in the biological sexual identity and difference that is male or female. Regarding the concept of “gender norms” the Holy See does not recognize the idea that gender is socially constructed, rather gender recognizes the objective identity of the human person as born male or female.
With respect to “comprehensive education” or “information” on sexual and reproductive health, the Holy See reiterates the “primary responsibility” and the “prior rights” of parents when it comes to the education and upbringing of their children, as enshrined, inter alia, in the Universal Declaration of Human Rights and the Convention on the Rights of the Child. In that sense, the Holy See wishes to underline the centrality of the family, as well as the role and rights and duties of parents to educate their children.
The Holy See would kindly request that these reservations be made particularly in relation to paragraphs 14, 15, 33, 39, 41, 47, 60 (e) and (f), 61(c), (d), (j), and (l), 62 (a) and (c).
Canadian Christians, Jews, Muslims Call for Palliative Care Programs as Euthanasia Legalized by ZENIT Staff
In the wake of the legalization of assisted suicide in Canada, faith groups are calling the government to strengthen palliative care programs.
Today, representatives from various faith communities united to issue a joint call to Canada’s elected officials to support a robust, well-resourced, national palliative care strategy and to raise awareness of inadequacies in palliative care, particularly in the wake of the debate over Physician-Assisted Dying/Suicide.
In addition to issuing an Interfaith Statement on Palliative Care, the organizations reaffirmed that compassion is a foundational element of Canadian identity that should directly shape Canadian public policy when it comes to end-of-life issues. The spokespersons warned that assisted dying/suicide must not become a default choice for those struggling with terminal illnesses, and that it is a national imperative to enhance access to and the quality of palliative care.
“The need for quality, widely accessible palliative care should be one of the most pressing concerns of our country,” said the Most Reverend Noël Simard, Bishop of Valleyfield, on behalf of the Canadian Conference of Catholic Bishops. “Faith communities, along with health care workers, have for centuries stood by the bedsides of the dying to comfort and protect, to heal and console. Today, as faith leaders, we recommit ourselves to this sacred task of providing the spiritual care so essential to palliative care.”
“People at the end of life need our care and tangible expressions of love. Palliative care alleviates the suffering of those nearing the end of life, yet, lamentably, it is not accessible to everyone,” said Julia Beazley, of The Evangelical Fellowship of Canada. “As faith communities and as Canadians, we must commit to making high-quality palliative care available to all.”
“Preserving human dignity and providing comfort to the most vulnerable among us are core Canadian values that transcend faith communities,” said Shimon Koffler Fogel, CEO of the Centre for Israel and Jewish Affairs (CIJA). “In light of Canada’s aging population, there is a pressing need to improve access to high-quality palliative care, which can make a world of difference in the well-being of patients – and their families – entering the final stages of life.”
“It is our duty to care for one other and offer assistance in times of need,” said Imam Sikander of the Canadian Council of Imams. “Fortunately, many Canadians take this responsibility very seriously. We must ensure though that the ill and dying are not left out of our care and compassion. Every life is worth living and saving. Let us come together to enhance and cherish life.”
Lint to the Interfaith Statement on Palliative Care (PDF)
Backgrounder on Palliative Care in Canada (PDF)
About Interfaith Communities for Improved Palliative Care
Our traditions instruct that there is meaning and purpose in supporting people at the end of life. Visiting those who are sick, and caring for those who are dying, are core tenets of our respective faiths and reflect our shared values as Canadians.
The Canadian Conference of Catholic Bishops www.cccb.ca is the national assembly of the Catholic Bishops of Canada. It was founded in 1943 and officially recognized by the Holy See in 1948. After the Second Vatican Council (1962–65), it became part of a worldwide network of Episcopal Conferences, established in 1965, as an integral part of the life of the universal Church.
The Evangelical Fellowship of Canada www.theEFC.ca is the national association of evangelical Christians uniting Evangelicals to bless Canada in the name of Jesus. Since 1964 the EFC has provided a national forum for Canada’s four million Evangelicals, fostered ministry partnerships, conducted research on religious and social trends and provided a constructive voice for biblical principles in life and society. In addition to 42 evangelical denominations, the EFC affiliates include 65 ministry organizations, 38 educational institutions and more than 700 individual congregations, who uphold a common statement of faith. The EFC is an active participant in the World Evangelical Alliance.
As the advocacy agent of the Jewish Federations of Canada, the Centre for Israel and Jewish Affairs(CIJA) www.cija.ca is a national, non-partisan, non-profit organization dedicated to improving the quality of Jewish life in Canada by advancing the public policy interests of Canada’s organized Jewish community.
The Canadian Council of Imams www.canadiancouncilofimams.com is a collective leadership of Imams (Ministers of Religion) in Canada. Established in 1990, the Council has been serving the Canadian Muslim communities throughout the nation in different capacities as well as acting as a unifying platform for the Imams and chaplains and being a resource centre for many of them. Through monthly meetings, press releases, seminars and conferences the council has succeeded in bringing most of the Imams together and unite them on many issues. The council has deliberated over many issues affecting the community and put forward some solutions. At the same time it filled a vacuum with the Government and it has become the principle liaison with Federal, Ontario Provincial and Toronto Municipal Governments.
Church Grows by Attraction, Not Proselytism, Says CDF Leader in Presenting New Document by Sergio Mora
Today the Letter of the Congregation for the Doctrine of the Faith,Iuvenescit Ecclesia, addressed to the Bishops of the Church, on the relation between hierarchical and charismatic gifts, was presented in the Holy See Press Office.
Intervening were Cardinal Gerhard Ludwig Muller, Prefect of the Congregation for the Doctrine of the Faith; Cardinal Marc Ouellet, P.S.S., Prefect of the Congregation for Bishops, and two other lecturers: Maria Aparicio Valls, Professor of Theology at the Gregorian University, and Monsignor Piero Coda, Member of the International Theological Commission.
Cardinal Muller stressed the capacity the Church must have to challenge the erosion of time, thanks to the action of the Holy Spirit. And this is the “appropriate perspective to understand Iuvenescit Ecclesia,” and “the relation between hierarchical and charismatic gifts,” which are “placed at the service of life and of the ecclesial mission.”
“The emergence of so many new Aggregations, Associations and Ecclesial Movements, as well as the great quantity of new Institutes of Consecrated Life after Vatican Council II, has made one discover again and concretely the ecclesial bearing of this conciliar affirmation,” because it demonstrates that “the Church doesn’t grow by proselytism but by attraction,” he noted. And the birth of new charisms has always existed, as we are witnessing particularly “an unexpected and overwhelming flowering of so many of these realities,” stressed the Cardinal.
Therefore, the Letter points out “the theological and ecclesiological elements that can foster an ordered participation of the new Aggregations in ecclesial communion, for the full missionary commitment of the entire Church.”
In other words, beyond any sterile opposition or juxtaposition, it is about fostering an ordered communion, relation and synergy, in view of a renewed missionary impetus. Thus, without entering too much in pastoral topics and practices, the text reflects on the underlying theological issues.
Among the key points is the affirmation of the co-essentiality between the hierarchical and charismatic gifts, which belongs to the divine constitution of the Church founded by Jesus, said the Prefect of the Doctrine of the Faith. And that it must “not be licit to oppose a Church of the Spirit to a Church of the Institution.”
The document refers also to the placement of the charisms, in the relations between the universal Church and the particular Churches, especially in those that need a New Evangelization.
For his part, Cardinal Ouellet pointed out that the relation between hierarchical and charismatic gifts makes it possible for the Church to “proclaim the joy of the Gospel and awaken the adherence of the faithful, and also of non-believers, not by proselytism but by attraction.” He added that the document promotes basic biblical and theological criteria, and the Magisterium of the Church.
And although in the history of the Church there have been schisms, due to apocalyptic doctrines, Lumen Gentium entirely surmounts this problematic reality by distinguishing between the hierarchical and charismatic gifts, and stressing “their difference in unity.”
He reminded of the co-essentiality between both gifts, as reiterated by John Paul II, Benedict XVI and Francis. In sum, it is possible to acknowledge a convergence of recent ecclesial teaching on the co-essentiality between the hierarchical and charismatic gifts, he said.
Notwithstanding the inherent tensions, the fruits are very superior to the difficulties, concluded the Cardinal.
Spanish Martyr Moves Closer to Sainthood by ZENIT Staff
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MARTYRDOM
– Servants of God José Álvarez Benavides y de la Torre, Spanish dean of the Cathedral Chapter of Almería, and 114 companions, killed in hatred of the faith between 1936 and 1938
HEROIC VIRTUES
– Servant of God Anton Cyril Stojan, Czech, archbishop of Olomouc, Czech Republic (1851-1923)
– Servant of God Vicente Garrido Pastor, Spanish diocesan priest and founder of the Secular Institute of Workers of the Cross (1896 – 1975)
– Servant of God Pablo María Guzmán Figuero (né José Bardomiano de Jesús), Mexican priest of the Missionaries of the Holy Spirit and founder of the Eucharistic Missionaries of the Holy Trinity (1897 – 1967)
– Servant of God Luigi Lo Verde (né Filippo), Italian professed cleric of the Order of Friars Minor Conventual (1910 – 1932)
– Servant of God Bernardo of the Annunciation (né Bernardo de Vasconcelos), Portuguese professed cleric of the Order of St. Benedict (1902 -1932)
– Servant of God María Elisea Oliver Molina, Spanish founder of the Congregation of the Sisters of the Virgin of Mount Carmel (1869 – 1931)
– Servant of God Mary of the Merciful Love of Jesus (née María Jesús Guízar Barragán), Mexican founder of the Guadalupan Handmaids of Christ the Priest (1899 – 1973)
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