ZENIT from Roswell, Georgia, United States "‘What Can I Do to Help,’ Pope Asks in Surprise Call to Nice’s Authorities..." for Tuesday, 19 July 2016Like
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"‘What Can I Do to Help,’ Pope Asks in Surprise Call to Nice’s Authorities" by ZENIT Staff
Pope Francis has made a surprise phone call to Nice’s authorities to see how he can help and has suggested he will soon meet with victims’ loved ones.
According to Vatican Radio, Sunday Evening, Francis called Paolo Celi, head of “Amitié France-Italie,” a national association for Italians living in France, and to Nice’s Mayor, Christian Estrosi.
During a Bastille Day celebration Thursday evening, in the French city of Nice, a terrorist of Franco-Tunisian descent drove a truck into the crowds that had been watching. The attack claimed 84 lives, and wounded dozens, leaving at least 15 -18 in critical condition. After traveling two kilometers, eventually the driver was killed in a shootout with the police.
During the Pope’s Angelus address Sunday at noon, Francis decried the horrific attack and said to the thousands in St. Peter’s Square, “I am close to each family and the entire French nation which is in mourning.”
Following the Argentine Pontiff’s out of the blue call later that day, Celi told Vatican Radio that Francis, during his call at about 7 p.m., he “apologized because he doesn’t speak French very well”.
Celi said the Pope promised to meet “as soon as possible” with the families of the victims. But, the authority specified, the date is yet to be set.
“The first thing he said to me was, ‘What can I do for you?’” Celi said, while recalling the conversation before he connected the Pope to Estrosi.
Estrosi, also speaking to Vatican Radio, said the Holy Father’s gesture has restored in him the energy he needs to go forward in this situation. The Pope’s telephone call, he added, has been of comfort to thousands of people who are supporting the families of the victims.
“The image of all the flowers, the letters, the toys that have been put on the Promenade to pay tribute to the victims is an image that no one will be able to forget, but the Pope’s words and the comfort he brings alleviates this terrible memory and gives strength and hope to all,” the mayor expressed.
"Pope to Dominicans: Rededicate Yourselves to Your Tireless Founder’s Example" by ZENIT Staff
Pope Francis has called on the Dominicans to rededicate themselves to their founder’s example and has urged them to testify to mercy.
According to Vatican Radio, Pope Francis did this in a telegram to the Master General of the Order of Preachers – the Dominicans – who are currently holding the General Chapter of Priors Provincial in the central Italian city of Bologna.
In a telegram, Francis expressed his wish that all Dominicans find the spiritual wherewithal to rededicate themselves to the charism and legacy of St Dominic their Founder, who was, “a tireless apostle of grace and forgiveness, compassionate towards the poor and an ardent defender of truth.” The telegram was signed by Vatican Secretary of State, Pietro Parolin, on the Pope’s behalf.
“Testify to mercy, professing it and embodying it in life,” the Argentine Pope encouraged, before calling on all Dominicans to be signs “of the nearness and tenderness of God, so that society might in this day rediscover the urgency of solidarity, love, and forgiveness.”The General Chapter of Priors General is the second of three specific kinds of General Chapters, each being held at three-year intervals for a 9-year cycle that ends with the election of a new Master General. The sequence begins with General Chapter of delegates – called “diffinitors” in Dominican parlance; then the General Chapter of Priors Provincial; and then, the Elective General Chapter.This General Chapter of Priors Provincial is taking place in the context of the 800th anniversary of the confirmation of the Order under Pope Honorius III, and in the middle of the Jubilee Year of Mercy.***
Please find the full text of the English translation prepared by the Dominicans, below, provided by Vatican Radio:
R BRUNO CADORE, OP
MASTER GENERAL
ORDER OF PREACHERS
CONVENTO SANTA SABINA
PIAZZA PIETRO D’ILLIRIA, 1
00153 ROMA
ON THE OCCASION OF THE GENERAL CHAPTER OF THE PRIORS PROVINCIAL OF THE ORDER OF PREACHERS, TAKING PLACE IN BOLOGNA, IN THE CONTEXT OF THE EXTRAORDINARY JUBILEE YEAR OF MERCY AND OF THE EIGHT HUNDREDTH ANNIVERSARY OF THE CONFIRMATION OF THE ORDER BY POPE HONORIUS III, HIS HOLINESS POPE FRANCIS, IN SENDING HIS CORDIAL AND GOOD WISHES, INVOKES THE GIFTS OF THE HOLY SPIRIT, RECALLING THAT MERCY IS THE PILLAR THAT SUPPORTS THE LIFE OF THE CHURCH.
ALL OF ITS PASTORAL ACTION MUST BE EMBRACED BY TENDERNESS AND NOTHING OF ITS PROCLAMATION OR WITNESS BEFORE THE WORLD CAN BE WITHOUT MERCY. THE CREDIBILITY OF THE CHURCH COMES THROUGH THE PATH OF MERCIFUL AND COMPASSIONATE LOVE WHICH GIVES NEW LIFE AND THE COURAGE TO LOOK TO THE FUTURE WITH HOPE.
THE HOLY FATHER WISHES THAT ALL WHO FOLLOW THE CHARISM OF SAINT DOMINIC – TIRELESS APOSTLE OF GRACE AND FORGIVENESS, COMPASSIONATE TOWARDS THE POOR AND AN ARDENT DEFENDER OF TRUTH – SHOULD TESTIFY TO MERCY, PROFESSING IT AND EMBODYING IT IN LIFE, AND SHOULD BE SIGNS OF THE NEARNESS AND TENDERNESS OF GOD, SO THAT SOCIETY TODAY MIGHT REDISCOVER THE URGENCY OF SOLIDARITY, LOVE AND FORGIVENESS.
WHILE REQUESTING YOUR PRAYERS TO SUPPORT HIS PETRINE MINISTRY, HE, THROUGH THE INTERCESSION OF OUR LADY OF THE ROSARY AND OF ALL THE SAINTS OF THE DOMINICAN FAMILY, IMPARTS TO YOU, AS WELL AS TO ALL THE CAPITULAR FRIARS, THE REQUESTED APOSTOLIC BLESSING, EXTENDING IT GLADLY TO THE ENTIRE ORDER.
FROM THE VATICAN, 15 JULY 2016
CARDINAL PIETRO PAROLIN
SECRETARY OF STATE OF THE HOLY FATHER
"INTERVIEW: 1st Woman Ever to Be Named Vice-Director of Holy See Press Office Speaks on Appointment" by Salvatore Cernuzio
“Beautiful and good,” should be said of Paloma Garcia Ovejero, but the young Spanish Vatican expert, appointed last Monday Vice-Director of the Holy See Press Office, is not the type to be described in simple phrases or labels. For her, this very important appointment, unprecedented in history, fits in the “logic of normality” that permeates Francis’ pontificate, the Argentine Pope she so admires and has followed over the past three years on all his international trips.
In the end, it is about “a service to the Church,” which the journalist wishes to render, with some fear but great tenacity and a strong sense of responsibility, the same with which, over the last four years, she has carried out her work as correspondent in Rome for Cope, radio of the Spanish Bishops. A professional always “on the spot,” as is said in journalistic jargon, always ready, no matter what time of day it is, to answer her cell phone and tell in a few seconds, with extreme fidelity and precision, what is happening in the Sacred Palaces, or herself being the reporter of news through her Twitter account, which is followed by 14,900 people.
However Paloma, whose name comes from the Virgin of the Dove of her city, Madrid, does not like the piling up of praises. In a conversation with ZENIT, she prefers to talk about the “new adventure,” which she will undertake August 1 beside Greg Burke, the American journalist who is succeeding Father Federico Lombardi in the role of Vatican Press Office director.
Here is the interview.
* *
ZENIT: Shock or surprise? How are we to describe this unexpected appointment?
It was a surprise for me, but it seems to me to be a moment in which the Church is having many surprises. Greg Burke’s appointment and mine are only a small part of the reform of the Vatican’s communication, which began a few months ago and which will continue for some years. Let’s say it’s the most visible part.
ZENIT: What is stronger, the joy for or the fear of this new task?
Half and half … Right now, I’m poised.
ZENIT: And when did you learn of the appointment? Tell us what happened.
I learned about it three days before it was communicated officially, namely on Friday, July 8th. I received an anonymous phone call in the morning. They are usually from the Vatican. In fact, it was the secretary of Monsignor Angelo Becciu, who called me to the Secretariat of State. At that moment, I didn’t think or imagine anything. I went there and I was told that the Pope wished to ask me something. Obviously, this left me somewhat shocked, but at the same time it filled me with joy and a strong sense of responsibility.
ZENIT: So, you went home, to Spain, to tell your parents …
Yes, the day after. I learned it on Friday morning. That evening, I talked about it with my boss, the president of Cope, who wished me well and gave me all his support. Then on Saturday, I took the first plane and went home to Madrid, to tell my parents and my brothers and sisters. I am the eldest of seven children and aunt of nine nephews, two of whom are about to be born. We all had lunch together, I told them the wonderful news and I returned to Rome that evening.
ZENIT: And how did your family react?
They were very astonished but at the same time they were happy because they understood that this is simply a change of mission. It’s a different service to the Church: first it was to the Spanish <Church> through the bishops’ radio; now to the universal Church, but always a service.
ZENIT: We were talking about the sense of responsibility. Does this formula, “the first woman at the summit of the Vatican Press Office” with which everyone now describes you, put pressure on you?
No, not at all. For me, to be a woman does not mean that I feel a greater responsibility upon me. It was never so, either at home with my siblings or at work where I was never favored or discriminated because of the fact of being a woman. When I arrived in the Vatican Press Office in 2012, I met many women, journalists or employees, who had been working there for years. For me, more than talking about categories it is right to talk of normality, or better of the logic of normality that I believe is the logic that the Holy Father is following.
ZENIT: Are you already operating in and from the Press Office in these days? Have you already left your work at Cope?
I am still in a transitional phase. I’m still working a bit for Cope and a bit for the Vatican. It’s strange, because until August 1, I don’t have the functions of the Vice-Directress, as Greg Burke is still in that role, beside Father Lombardi. Let’s say that little by little I’m closing a fundamental chapter of my life. This means getting through many bureaucratic practices, making many calls (her cell phone is always ‘busy’) and especially thanking the individuals who helped me up to now and who enabled me to be so happy as a correspondent, especially my colleagues and the leaders of Cope.
ZENIT: You have followed Pope Francis on all his trips, where Father Federico Lombardi was always present. What have you learned from him about the Vatican’s communication?
I have always admired the wisdom, the humility, and the discretion of Father Lombardi, especially his capacity to remain calm before any situation he was facing. I would like to have, or at least acquire in time, at least 5% of his many qualities. [smiling]
ZENIT: In his 10 years as Director of the Press Office Father Lombardi has had to address, among other things, complex cases never seen before in the history of the Church: pedophilia, Vatileaks, Benedict’s renunciation, to mention but a few. If you were to face such situations, how do you think you will address them?
The future is unforeseeable. When we find ourselves before a river, we shall try to cross it with a bridge, or to say it in English: “Don’t cross the bridge, before you come to it.”
ZENIT: Up to a few days ago, you were “on the other side,” namely, on that of journalists. What contribution do you believe you can make in this new role of yours?
Certainly, my experience, my journalist’s view. I have been here in this position in the Press Office for four years and I have understood the real needs of all my colleagues. There is a Spanish proverb that says: We have been cooks before being friars; in Italian, “We were cooks before being monks,” which means that we know how things are done in the kitchen before they arrive on the table. For me, it is the contrary now: We have been friars before being cooks.
ZENIT: Therefore, in other words, you must learn to cook?
I cook very well. Haven’t they ever told you about my paella? (She laughs).
"Liturgy Q & A: Mass and Disparity-of-Cult Marriages" 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: Can Mass be celebrated at disparity-of-cult marriages? If not, can a thanksgiving Mass be celebrated after the rite of marriage? Can the readings and Mass prayers (modified to remove the word “sacrament”) and the Prayer of the Faithful and final blessing be taken from the regular Mass for Marriages? Or should the readings of the day, etc., only be used? — J.A., Bangalore, India
A: According to the Catechism:
“1633. In many countries the situation of a mixed marriage (marriage between a Catholic and a baptized non-Catholic) often arises. It requires particular attention on the part of couples and their pastors. A case of marriage with disparity of cult (between a Catholic and a nonbaptized person) requires even greater circumspection.
“1634. Difference of confession between the spouses does not constitute an insurmountable obstacle for marriage, when they succeed in placing in common what they have received from their respective communities, and learn from each other the way in which each lives in fidelity to Christ. But the difficulties of mixed marriages must not be underestimated. They arise from the fact that the separation of Christians has not yet been overcome. The spouses risk experiencing the tragedy of Christian disunity even in the heart of their own home. Disparity of cult can further aggravate these difficulties. Differences about faith and the very notion of marriage, but also different religious mentalities, can become sources of tension in marriage, especially as regards the education of children. The temptation to religious indifference can then arise.”
Canon law also deals with this theme in several places:
“Canon 1086 §1. A marriage is invalid when one of the two persons was baptized in the Catholic Church or received into it and has not by a formal act defected from it, and the other was not baptized.
Ҥ2. This impediment is not to be dispensed unless the conditions mentioned in Canons 1125 and 1126 have been fulfilled.
“Canon 1108 §1. Only those marriages are valid which are contracted in the presence of the local Ordinary or parish priest or of the priest or deacon delegated by either of them, who, in the presence of two witnesses, assists, in accordance however with the rules set out in the following Canons, and without prejudice to the exceptions mentioned in Canon. 144, 1112 §1, 1116 and 1127 §§2-3.
Ҥ2. Only that person who, being present, asks the contracting parties to manifest their consent and in the name of the Church receives it, is understood to assist at a marriage.
“Canon 1124. Without the express permission of the competent authority, marriage is prohibited between two baptized persons, one of whom was baptized in the Catholic Church or received into it after baptism and has not defected from it by a formal act, the other of whom belongs to a Church or ecclesial community not in full communion with the Catholic Church.
“Canon 1125. The local Ordinary can grant this permission if there is a just and reasonable cause. He is not to grant it unless the following conditions are fulfilled:
“1. the Catholic party is to declare that he or she is prepared to remove dangers of defecting from the faith, and is to make a sincere promise to do all in his or her power in order that all the children be baptized and brought up in the Catholic Church;
“2. the other party is to be informed in good time of these promises to be made by the Catholic party, so that it is certain that he or she is truly aware of the promise and of the obligation of the Catholic party;
“3. both parties are to be instructed about the purposes and essential properties of marriage, which are not to be excluded by either contactant.
“Canon 1126. It is for the Episcopal Conference to prescribe the manner in which these declarations and promises, which are always required, are to be made, and to determine how they are to be established in the external forum, and how the non-Catholic party is to be informed of them.
“Canon 1127 §1. The provisions of Canon 1108 are to be observed in regard to the form to be used in a mixed marriage. If, however, the Catholic party contracts marriage with a non-Catholic party of oriental rite, the canonical form of celebration is to be observed for lawfulness only; for validity, however, the intervention of a sacred minister is required, while observing the other requirements of law.
Ҥ2. If there are grave difficulties in the way of observing the canonical form, the local Ordinary of the Catholic party has the right to dispense from it in individual cases, having however consulted the Ordinary of the place of the celebration of the marriage; for validity, however, some public form of celebration is required. It is for the Episcopal Conference to establish norms whereby this dispensation may be granted in a uniform manner.
“§3. It is forbidden to have, either before or after the canonical celebration in accordance with §1, another religious celebration of the same marriage for the purpose of giving or renewing matrimonial consent. Likewise, there is not to be a religious celebration in which the Catholic assistant and a non-Catholic minister, each performing his own rite, ask for the consent of the parties.
“Canon 1128. Local Ordinaries and other pastors of souls are to see to it that the Catholic spouse and the children born of a mixed marriage are not without the spiritual help needed to fulfill their obligations; they are also to assist the spouses to foster the unity of conjugal and family life.
“Canon 1129. The provisions of Canons 1127 and 1128 are to be applied also to marriages which are impeded by the impediment of disparity of worship mentioned in Canon 1086 §1.”
With respect to the celebration of a wedding Mass we can say that under normal circumstances there would be no Eucharistic celebration. This is true even for Catholics marrying other Christians as stated in the Ecumenical Directory:
“159. Because of problems concerning Eucharistic sharing which may arise from the presence of non-Catholic witnesses and guests, a mixed marriage celebrated according to the Catholic form ordinarily takes place outside the Eucharistic liturgy. For a just cause, however, the diocesan Bishop may permit the celebration of the Eucharist. In the latter case, the decision as to whether the non-Catholic party of the marriage may be admitted to Eucharistic communion is to be made in keeping with the general norms existing in the matter both for Eastern Christians 152 and for other Christians, taking into account the particular situation of the reception of the sacrament of Christian marriage by two baptized Christians.
“160. Although the spouses in a mixed marriage share the sacraments of baptism and marriage, Eucharistic sharing can only be exceptional and in each case the norms stated above concerning the admission of a non-Catholic Christian to Eucharistic communion, as well as those concerning the participation of a Catholic in Eucharistic communion in another Church, must be observed.”
Therefore, with all of this in mind it falls upon the bishop to determine what is to be done in the concrete case and the bishops’ conference to establish common criteria for a country or region.
The bishop has powers to dispense with the canonical form in special cases, although in practice this is only done if the wedding is to be celebrated in a non-Christian ceremony. On the other hand, just as he can for non-Catholic Christians, for grave reasons the bishop could also authorize the celebration of Mass. However, it is usually better to avoid any difficulties and celebrate these weddings outside of Mass.
If such marriages are common, the bishops’ conferences usually prepares a rite of marriage that is suitable for the occasion. If such a rite does not exist, the usual rite of marriage outside of Mass is used. Since the couple know they are getting married according to the Christian rite, there is no need to modify the specifically Christian prayers although, as our reader suggests, the word “sacrament” would be omitted.
Some adaptations may be made for the non-Christian partner. For example, there is a moment in the rite when each partner invokes the Trinity. A non-Christian could substitute “in the name of the Father and the Son and the Holy Spirit” for “in the name of God” or even omit the invocation altogether, as it would not affect the validity of the natural marriage.
At the celebration outside of Mass any suitable readings from the wide selection offered by the Rite of Matrimony may be used for the wedding ceremony.
If desired and possible, a thanksgiving Mass could also be celebrated afterward, although this would depend very much on the circumstances such as what to do with the non-Catholic guests in the meantime. If the Mass is considered of such importance to the Catholic family, it remains possible to request permission from the bishop for the usual nuptial Mass while taking the necessary steps to inform and instruct the non-Catholics regarding Catholic belief and practice and thus avoid anything improper.
A thanksgiving Mass following immediately would not be the ritual Mass and hence would have a lower liturgical rank. Therefore the use of other readings and formulas would depend on the usual rules with respect to the liturgical calendar and on whether such changes would be permitted on that specific day.
* * *
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.
"INTERVIEW: Mixed Serbo-Croatian Commission Will Enable Blessed Stepinac to Be Model for All" by Sergio Mora
The Mixed Commission of expert Croats and Serbs, which will work together on the figure and life of Blessed Cardinal Alojzije Stepinac, met at the Vatican on July 12-13.
Its objective is to clarify, through a historical-scientific reading, the points that might seem controversial, so that a future canonization of the Archbishop of Zagreb is not the object of discord between Serbs and Croatians, but becomes a motive for union between them, which would also be true between Orthodox and Catholics, said today French priest Father Bernardo Ardura, President of the Pontifical Commission for Historical Sciences, and President of the Mixed Commission, which is backed by the Holy See. ZENIT had the opportunity to talk with him.
The Archbishop of Zagreb was accused of collaborating with the Ustasci Fascists of the Independent Croatian State. So Tito’s Communist regime sentenced him to 16 years in prison, where he was tortured and died, poisoned by radiation. Saint John Paul II declared him Blessed in 1998.
* * *
ZENIT: How was this Commission born?
Father Ardura: The Commission came into being by a decision of Pope Francis, after having met with several representatives of the Orthodox Patriarchate of Serbia and of the Bishops of the Croatian Episcopal Conference. They realized that it was desirable to work in common to reread the figure and life of Blessed Cardinal Stepinac, in order to purify the memory.
ZENIT: Why is there difficulty in reading the life of the Blessed?
Father Ardura: Because, as has happened so many times between several European nations, there are events of the remote and recent past, that leave their mark. Therefore, it was decided to undertake a common study, a joint rereading of the life and activity of Blessed Stepinac before, during and after World War II – a historical-scientific reading different from the process of canonization.
ZENIT: And the Balkans War?
Father Ardura: The Balkans War has continued and aggravated these wounds of the past.
ZENIT: What is the key element that must be understood?
Father Ardura: The key element in all this is the relations between Serbs and Croats during the ephemeral Croatian Independent State, which existed during World War II.
ZENIT: Why the Orthodox?
Father Ardura: Because the Serbs are Orthodox and the Croats are Catholics and it is a context that is characteristic of the Slav nations. These peoples constitute nations that are not only an ethnic but also a cultural and religious complex, and each one defines itself by all that it is. Thus one thinks automatically of Serbs as Orthodox and Croats as Catholics. Like the Russians, the Serbs say they are Orthodox, and consider this a characteristic of their peoples, something that happens less in Western Europe.
ZENIT: How has the Commission been received?
Father Ardura: It is much appreciated both by the Orthodox as well, of course, as the Catholics, and it has been interpreted as a great act of pastoral charity. The Pope suggested that each side choose its members, so there are five Serbian Orthodox chosen by the Patriarch and five Catholics chosen by the Croatian Episcopal Conference.
ZENIT: So, in the future, Blessed Stepinac won’t be a motive for controversy?
Father Arduna: The Blessed’s canonization should make him a Saint for all. This is the Pope’s desire, which has been generously received by the Serbian Bishops.
ZENIT: How did the first meeting go?
Father Ardura: It went very well; it was held in Rome. The next will be held in Zagreb over two days in October. Every meeting has a topic. The Commission will then decide what will happen with the final document.
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---------------------
MASTER GENERAL
ORDER OF PREACHERS
CONVENTO SANTA SABINA
PIAZZA PIETRO D’ILLIRIA, 1
00153 ROMA
ON THE OCCASION OF THE GENERAL CHAPTER OF THE PRIORS PROVINCIAL OF THE ORDER OF PREACHERS, TAKING PLACE IN BOLOGNA, IN THE CONTEXT OF THE EXTRAORDINARY JUBILEE YEAR OF MERCY AND OF THE EIGHT HUNDREDTH ANNIVERSARY OF THE CONFIRMATION OF THE ORDER BY POPE HONORIUS III, HIS HOLINESS POPE FRANCIS, IN SENDING HIS CORDIAL AND GOOD WISHES, INVOKES THE GIFTS OF THE HOLY SPIRIT, RECALLING THAT MERCY IS THE PILLAR THAT SUPPORTS THE LIFE OF THE CHURCH.
ALL OF ITS PASTORAL ACTION MUST BE EMBRACED BY TENDERNESS AND NOTHING OF ITS PROCLAMATION OR WITNESS BEFORE THE WORLD CAN BE WITHOUT MERCY. THE CREDIBILITY OF THE CHURCH COMES THROUGH THE PATH OF MERCIFUL AND COMPASSIONATE LOVE WHICH GIVES NEW LIFE AND THE COURAGE TO LOOK TO THE FUTURE WITH HOPE.
THE HOLY FATHER WISHES THAT ALL WHO FOLLOW THE CHARISM OF SAINT DOMINIC – TIRELESS APOSTLE OF GRACE AND FORGIVENESS, COMPASSIONATE TOWARDS THE POOR AND AN ARDENT DEFENDER OF TRUTH – SHOULD TESTIFY TO MERCY, PROFESSING IT AND EMBODYING IT IN LIFE, AND SHOULD BE SIGNS OF THE NEARNESS AND TENDERNESS OF GOD, SO THAT SOCIETY TODAY MIGHT REDISCOVER THE URGENCY OF SOLIDARITY, LOVE AND FORGIVENESS.
WHILE REQUESTING YOUR PRAYERS TO SUPPORT HIS PETRINE MINISTRY, HE, THROUGH THE INTERCESSION OF OUR LADY OF THE ROSARY AND OF ALL THE SAINTS OF THE DOMINICAN FAMILY, IMPARTS TO YOU, AS WELL AS TO ALL THE CAPITULAR FRIARS, THE REQUESTED APOSTOLIC BLESSING, EXTENDING IT GLADLY TO THE ENTIRE ORDER.
FROM THE VATICAN, 15 JULY 2016
CARDINAL PIETRO PAROLIN
SECRETARY OF STATE OF THE HOLY FATHER
"INTERVIEW: 1st Woman Ever to Be Named Vice-Director of Holy See Press Office Speaks on Appointment" by Salvatore Cernuzio
“Beautiful and good,” should be said of Paloma Garcia Ovejero, but the young Spanish Vatican expert, appointed last Monday Vice-Director of the Holy See Press Office, is not the type to be described in simple phrases or labels. For her, this very important appointment, unprecedented in history, fits in the “logic of normality” that permeates Francis’ pontificate, the Argentine Pope she so admires and has followed over the past three years on all his international trips.
In the end, it is about “a service to the Church,” which the journalist wishes to render, with some fear but great tenacity and a strong sense of responsibility, the same with which, over the last four years, she has carried out her work as correspondent in Rome for Cope, radio of the Spanish Bishops. A professional always “on the spot,” as is said in journalistic jargon, always ready, no matter what time of day it is, to answer her cell phone and tell in a few seconds, with extreme fidelity and precision, what is happening in the Sacred Palaces, or herself being the reporter of news through her Twitter account, which is followed by 14,900 people.
However Paloma, whose name comes from the Virgin of the Dove of her city, Madrid, does not like the piling up of praises. In a conversation with ZENIT, she prefers to talk about the “new adventure,” which she will undertake August 1 beside Greg Burke, the American journalist who is succeeding Father Federico Lombardi in the role of Vatican Press Office director.
Here is the interview.
* *
ZENIT: Shock or surprise? How are we to describe this unexpected appointment?
It was a surprise for me, but it seems to me to be a moment in which the Church is having many surprises. Greg Burke’s appointment and mine are only a small part of the reform of the Vatican’s communication, which began a few months ago and which will continue for some years. Let’s say it’s the most visible part.
ZENIT: What is stronger, the joy for or the fear of this new task?
Half and half … Right now, I’m poised.
ZENIT: And when did you learn of the appointment? Tell us what happened.
I learned about it three days before it was communicated officially, namely on Friday, July 8th. I received an anonymous phone call in the morning. They are usually from the Vatican. In fact, it was the secretary of Monsignor Angelo Becciu, who called me to the Secretariat of State. At that moment, I didn’t think or imagine anything. I went there and I was told that the Pope wished to ask me something. Obviously, this left me somewhat shocked, but at the same time it filled me with joy and a strong sense of responsibility.
ZENIT: So, you went home, to Spain, to tell your parents …
Yes, the day after. I learned it on Friday morning. That evening, I talked about it with my boss, the president of Cope, who wished me well and gave me all his support. Then on Saturday, I took the first plane and went home to Madrid, to tell my parents and my brothers and sisters. I am the eldest of seven children and aunt of nine nephews, two of whom are about to be born. We all had lunch together, I told them the wonderful news and I returned to Rome that evening.
ZENIT: And how did your family react?
They were very astonished but at the same time they were happy because they understood that this is simply a change of mission. It’s a different service to the Church: first it was to the Spanish <Church> through the bishops’ radio; now to the universal Church, but always a service.
ZENIT: We were talking about the sense of responsibility. Does this formula, “the first woman at the summit of the Vatican Press Office” with which everyone now describes you, put pressure on you?
No, not at all. For me, to be a woman does not mean that I feel a greater responsibility upon me. It was never so, either at home with my siblings or at work where I was never favored or discriminated because of the fact of being a woman. When I arrived in the Vatican Press Office in 2012, I met many women, journalists or employees, who had been working there for years. For me, more than talking about categories it is right to talk of normality, or better of the logic of normality that I believe is the logic that the Holy Father is following.
ZENIT: Are you already operating in and from the Press Office in these days? Have you already left your work at Cope?
I am still in a transitional phase. I’m still working a bit for Cope and a bit for the Vatican. It’s strange, because until August 1, I don’t have the functions of the Vice-Directress, as Greg Burke is still in that role, beside Father Lombardi. Let’s say that little by little I’m closing a fundamental chapter of my life. This means getting through many bureaucratic practices, making many calls (her cell phone is always ‘busy’) and especially thanking the individuals who helped me up to now and who enabled me to be so happy as a correspondent, especially my colleagues and the leaders of Cope.
ZENIT: You have followed Pope Francis on all his trips, where Father Federico Lombardi was always present. What have you learned from him about the Vatican’s communication?
I have always admired the wisdom, the humility, and the discretion of Father Lombardi, especially his capacity to remain calm before any situation he was facing. I would like to have, or at least acquire in time, at least 5% of his many qualities. [smiling]
ZENIT: In his 10 years as Director of the Press Office Father Lombardi has had to address, among other things, complex cases never seen before in the history of the Church: pedophilia, Vatileaks, Benedict’s renunciation, to mention but a few. If you were to face such situations, how do you think you will address them?
The future is unforeseeable. When we find ourselves before a river, we shall try to cross it with a bridge, or to say it in English: “Don’t cross the bridge, before you come to it.”
ZENIT: Up to a few days ago, you were “on the other side,” namely, on that of journalists. What contribution do you believe you can make in this new role of yours?
Certainly, my experience, my journalist’s view. I have been here in this position in the Press Office for four years and I have understood the real needs of all my colleagues. There is a Spanish proverb that says: We have been cooks before being friars; in Italian, “We were cooks before being monks,” which means that we know how things are done in the kitchen before they arrive on the table. For me, it is the contrary now: We have been friars before being cooks.
ZENIT: Therefore, in other words, you must learn to cook?
I cook very well. Haven’t they ever told you about my paella? (She laughs).
"Liturgy Q & A: Mass and Disparity-of-Cult Marriages" by Fr. Edward McNamara
Answered by Legionary of Christ Father Edward McNamara, professor of liturgy and dean of theology at the Regina Apostolorum University.
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Q: Can Mass be celebrated at disparity-of-cult marriages? If not, can a thanksgiving Mass be celebrated after the rite of marriage? Can the readings and Mass prayers (modified to remove the word “sacrament”) and the Prayer of the Faithful and final blessing be taken from the regular Mass for Marriages? Or should the readings of the day, etc., only be used? — J.A., Bangalore, India
A: According to the Catechism:
“1633. In many countries the situation of a mixed marriage (marriage between a Catholic and a baptized non-Catholic) often arises. It requires particular attention on the part of couples and their pastors. A case of marriage with disparity of cult (between a Catholic and a nonbaptized person) requires even greater circumspection.
“1634. Difference of confession between the spouses does not constitute an insurmountable obstacle for marriage, when they succeed in placing in common what they have received from their respective communities, and learn from each other the way in which each lives in fidelity to Christ. But the difficulties of mixed marriages must not be underestimated. They arise from the fact that the separation of Christians has not yet been overcome. The spouses risk experiencing the tragedy of Christian disunity even in the heart of their own home. Disparity of cult can further aggravate these difficulties. Differences about faith and the very notion of marriage, but also different religious mentalities, can become sources of tension in marriage, especially as regards the education of children. The temptation to religious indifference can then arise.”
Canon law also deals with this theme in several places:
“Canon 1086 §1. A marriage is invalid when one of the two persons was baptized in the Catholic Church or received into it and has not by a formal act defected from it, and the other was not baptized.
Ҥ2. This impediment is not to be dispensed unless the conditions mentioned in Canons 1125 and 1126 have been fulfilled.
“Canon 1108 §1. Only those marriages are valid which are contracted in the presence of the local Ordinary or parish priest or of the priest or deacon delegated by either of them, who, in the presence of two witnesses, assists, in accordance however with the rules set out in the following Canons, and without prejudice to the exceptions mentioned in Canon. 144, 1112 §1, 1116 and 1127 §§2-3.
Ҥ2. Only that person who, being present, asks the contracting parties to manifest their consent and in the name of the Church receives it, is understood to assist at a marriage.
“Canon 1124. Without the express permission of the competent authority, marriage is prohibited between two baptized persons, one of whom was baptized in the Catholic Church or received into it after baptism and has not defected from it by a formal act, the other of whom belongs to a Church or ecclesial community not in full communion with the Catholic Church.
“Canon 1125. The local Ordinary can grant this permission if there is a just and reasonable cause. He is not to grant it unless the following conditions are fulfilled:
“1. the Catholic party is to declare that he or she is prepared to remove dangers of defecting from the faith, and is to make a sincere promise to do all in his or her power in order that all the children be baptized and brought up in the Catholic Church;
“2. the other party is to be informed in good time of these promises to be made by the Catholic party, so that it is certain that he or she is truly aware of the promise and of the obligation of the Catholic party;
“3. both parties are to be instructed about the purposes and essential properties of marriage, which are not to be excluded by either contactant.
“Canon 1126. It is for the Episcopal Conference to prescribe the manner in which these declarations and promises, which are always required, are to be made, and to determine how they are to be established in the external forum, and how the non-Catholic party is to be informed of them.
“Canon 1127 §1. The provisions of Canon 1108 are to be observed in regard to the form to be used in a mixed marriage. If, however, the Catholic party contracts marriage with a non-Catholic party of oriental rite, the canonical form of celebration is to be observed for lawfulness only; for validity, however, the intervention of a sacred minister is required, while observing the other requirements of law.
Ҥ2. If there are grave difficulties in the way of observing the canonical form, the local Ordinary of the Catholic party has the right to dispense from it in individual cases, having however consulted the Ordinary of the place of the celebration of the marriage; for validity, however, some public form of celebration is required. It is for the Episcopal Conference to establish norms whereby this dispensation may be granted in a uniform manner.
“§3. It is forbidden to have, either before or after the canonical celebration in accordance with §1, another religious celebration of the same marriage for the purpose of giving or renewing matrimonial consent. Likewise, there is not to be a religious celebration in which the Catholic assistant and a non-Catholic minister, each performing his own rite, ask for the consent of the parties.
“Canon 1128. Local Ordinaries and other pastors of souls are to see to it that the Catholic spouse and the children born of a mixed marriage are not without the spiritual help needed to fulfill their obligations; they are also to assist the spouses to foster the unity of conjugal and family life.
“Canon 1129. The provisions of Canons 1127 and 1128 are to be applied also to marriages which are impeded by the impediment of disparity of worship mentioned in Canon 1086 §1.”
With respect to the celebration of a wedding Mass we can say that under normal circumstances there would be no Eucharistic celebration. This is true even for Catholics marrying other Christians as stated in the Ecumenical Directory:
“159. Because of problems concerning Eucharistic sharing which may arise from the presence of non-Catholic witnesses and guests, a mixed marriage celebrated according to the Catholic form ordinarily takes place outside the Eucharistic liturgy. For a just cause, however, the diocesan Bishop may permit the celebration of the Eucharist. In the latter case, the decision as to whether the non-Catholic party of the marriage may be admitted to Eucharistic communion is to be made in keeping with the general norms existing in the matter both for Eastern Christians 152 and for other Christians, taking into account the particular situation of the reception of the sacrament of Christian marriage by two baptized Christians.
“160. Although the spouses in a mixed marriage share the sacraments of baptism and marriage, Eucharistic sharing can only be exceptional and in each case the norms stated above concerning the admission of a non-Catholic Christian to Eucharistic communion, as well as those concerning the participation of a Catholic in Eucharistic communion in another Church, must be observed.”
Therefore, with all of this in mind it falls upon the bishop to determine what is to be done in the concrete case and the bishops’ conference to establish common criteria for a country or region.
The bishop has powers to dispense with the canonical form in special cases, although in practice this is only done if the wedding is to be celebrated in a non-Christian ceremony. On the other hand, just as he can for non-Catholic Christians, for grave reasons the bishop could also authorize the celebration of Mass. However, it is usually better to avoid any difficulties and celebrate these weddings outside of Mass.
If such marriages are common, the bishops’ conferences usually prepares a rite of marriage that is suitable for the occasion. If such a rite does not exist, the usual rite of marriage outside of Mass is used. Since the couple know they are getting married according to the Christian rite, there is no need to modify the specifically Christian prayers although, as our reader suggests, the word “sacrament” would be omitted.
Some adaptations may be made for the non-Christian partner. For example, there is a moment in the rite when each partner invokes the Trinity. A non-Christian could substitute “in the name of the Father and the Son and the Holy Spirit” for “in the name of God” or even omit the invocation altogether, as it would not affect the validity of the natural marriage.
At the celebration outside of Mass any suitable readings from the wide selection offered by the Rite of Matrimony may be used for the wedding ceremony.
If desired and possible, a thanksgiving Mass could also be celebrated afterward, although this would depend very much on the circumstances such as what to do with the non-Catholic guests in the meantime. If the Mass is considered of such importance to the Catholic family, it remains possible to request permission from the bishop for the usual nuptial Mass while taking the necessary steps to inform and instruct the non-Catholics regarding Catholic belief and practice and thus avoid anything improper.
A thanksgiving Mass following immediately would not be the ritual Mass and hence would have a lower liturgical rank. Therefore the use of other readings and formulas would depend on the usual rules with respect to the liturgical calendar and on whether such changes would be permitted on that specific day.
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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.
"INTERVIEW: Mixed Serbo-Croatian Commission Will Enable Blessed Stepinac to Be Model for All" by Sergio Mora
The Mixed Commission of expert Croats and Serbs, which will work together on the figure and life of Blessed Cardinal Alojzije Stepinac, met at the Vatican on July 12-13.
Its objective is to clarify, through a historical-scientific reading, the points that might seem controversial, so that a future canonization of the Archbishop of Zagreb is not the object of discord between Serbs and Croatians, but becomes a motive for union between them, which would also be true between Orthodox and Catholics, said today French priest Father Bernardo Ardura, President of the Pontifical Commission for Historical Sciences, and President of the Mixed Commission, which is backed by the Holy See. ZENIT had the opportunity to talk with him.
The Archbishop of Zagreb was accused of collaborating with the Ustasci Fascists of the Independent Croatian State. So Tito’s Communist regime sentenced him to 16 years in prison, where he was tortured and died, poisoned by radiation. Saint John Paul II declared him Blessed in 1998.
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ZENIT: How was this Commission born?
Father Ardura: The Commission came into being by a decision of Pope Francis, after having met with several representatives of the Orthodox Patriarchate of Serbia and of the Bishops of the Croatian Episcopal Conference. They realized that it was desirable to work in common to reread the figure and life of Blessed Cardinal Stepinac, in order to purify the memory.
ZENIT: Why is there difficulty in reading the life of the Blessed?
Father Ardura: Because, as has happened so many times between several European nations, there are events of the remote and recent past, that leave their mark. Therefore, it was decided to undertake a common study, a joint rereading of the life and activity of Blessed Stepinac before, during and after World War II – a historical-scientific reading different from the process of canonization.
ZENIT: And the Balkans War?
Father Ardura: The Balkans War has continued and aggravated these wounds of the past.
ZENIT: What is the key element that must be understood?
Father Ardura: The key element in all this is the relations between Serbs and Croats during the ephemeral Croatian Independent State, which existed during World War II.
ZENIT: Why the Orthodox?
Father Ardura: Because the Serbs are Orthodox and the Croats are Catholics and it is a context that is characteristic of the Slav nations. These peoples constitute nations that are not only an ethnic but also a cultural and religious complex, and each one defines itself by all that it is. Thus one thinks automatically of Serbs as Orthodox and Croats as Catholics. Like the Russians, the Serbs say they are Orthodox, and consider this a characteristic of their peoples, something that happens less in Western Europe.
ZENIT: How has the Commission been received?
Father Ardura: It is much appreciated both by the Orthodox as well, of course, as the Catholics, and it has been interpreted as a great act of pastoral charity. The Pope suggested that each side choose its members, so there are five Serbian Orthodox chosen by the Patriarch and five Catholics chosen by the Croatian Episcopal Conference.
ZENIT: So, in the future, Blessed Stepinac won’t be a motive for controversy?
Father Arduna: The Blessed’s canonization should make him a Saint for all. This is the Pope’s desire, which has been generously received by the Serbian Bishops.
ZENIT: How did the first meeting go?
Father Ardura: It went very well; it was held in Rome. The next will be held in Zagreb over two days in October. Every meeting has a topic. The Commission will then decide what will happen with the final document.
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