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A free floating commentary on culture, politics, economics, and religion based on a passionate commitment to the truth and a desire graciously to refute that which is contrary to it….
"He must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it."
--Titus 1:9, Revised Standard Version
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The Irish Church today is still marked by relatively high levels of religious adherence and participation compared to most of its fellow European countries. Two of the book’s contributors, Elizabeth Oldmixon and Brian Calfano, find most Irish Catholic priests do not feel “burned-out” and report reasonably high levels of job satisfaction, in line with ministers in other religious traditions.
Another contributor, Bernadette Flanagan, finds a lively spirituality still at work within the Church, one that can now be informed by practices from other cultures as well as from the country’s own past.
Throughout the essays, the writers agree the potential is great for an Irish Catholicism that otherwise stands liberated from long relationships to political power and social privilege.
Read it all from the Irish Times.
As New York lawmakers began to consider a bill to legalize physician-assisted suicide, the New York State Catholic Conference launched a new website "to offer Catholics moral clarity and guidance on the church's teachings regarding end-of-life decision-making."
"Talking about death and dying can be difficult and uncomfortable, yet perhaps no conversations are more profound or necessary for all of us," says the "About" section of the site. "The fact is that most of us will face challenging decisions regarding treatment and care at the end of life, either for ourselves or our family members."
Developed with a grant from Our Sunday Visitor, the site provides links to resources, church teaching, advance directives and a variety of Catholic sources all across the country.
The Catholic church teaches that physician-assisted suicide is immoral and unethical.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Aging / the Elderly Health & Medicine Law & Legal Issues Life Ethics Religion & Culture * Economics, Politics Politics in General State Government * Religion News & Commentary Other Churches Roman Catholic * Theology Anthropology Ethics / Moral Theology Pastoral Theology
Pope Francis is himself conservative enough to see that those problems, baffling as they may be to outsiders, run too deep to be solved overnight. But he is throwing out a challenge. People who cannot come together for a ritual of sacrifice in a church are being cast by circumstances into a single, dire community of fate. In one sense, that very fact renders their differences irrelevant. It also challenges people living in safer circumstances to work harder on tearing barriers down.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Economics, Politics Terrorism * Religion News & Commentary Ecumenical Relations Other Churches Coptic Church Roman Catholic Pope Francis
Two deacons, one Episcopal, one Catholic, were standing on a street in Beverly Hills, in front of Tiffany's, across from Louis Vuitton.
It could have been the set-up for a joke — and some passersby thought it might be. Or maybe somebody was filming something? They stood and stared at the men dressed in purple stoles, white surplices and long black cassocks.
"Are you real? For real?" one woman in oversized Chanel sunglasses asked Scott Taylor of All Saints Episcopal Church and Eric Stoltz of the Church of the Good Shepherd.
Read it all.
Filed under: * Anglican - Episcopal Episcopal Church (TEC) * Christian Life / Church Life Church Year / Liturgical Seasons Lent Parish Ministry Ministry of the Ordained * Culture-Watch Religion & Culture * Religion News & Commentary Other Churches Roman Catholic
arriage is in crisis throughout the Western world. The data from the United States alone tell an unmistakable—and unmistakably sad—story. Fifty years ago, some 70 percent of American adults were married; today the figure is just over 50 percent. Then, close to 90 percent of children lived with their natural parents; today fewer than two-thirds do. The birth rate has declined, and the abortion rate has climbed from less than 1 percent of live births to over 20 percent.
Everyone suffers from the current crisis in marriage, but some suffer more than others. A growing class divide is becoming alarmingly clear. College-educated men and women marry and are unlikely to get divorced. The less educated are less likely to marry, and those who do so are three times more likely to get divorced. Rates of illegitimacy are even more striking. A very small percentage of college-educated women have children out of wedlock (6 percent). Nearly half of women without a college education now have children out of wedlock.
In considering the demise of marriage culture and the decline of the institution of marriage, we are profoundly aware of the challenge posed by the Lord, that “whatever you did to one of the least of these my brethren, you did it to me” (Matt. 25:40). The effects of the decline of marriage on children are dramatic, unequal, and deeply disturbing. Among the well-educated and economically well-off, the traditional family remains the norm. This is no longer true for children born to less educated and less affluent women. By age fourteen, nearly half of these children no longer live with both parents, posing dire consequences for their futures. Young men raised in broken families are more likely to go to prison. Young women in these circumstances are more likely to become pregnant as unwed teenagers. The dramatic decline of marriage is a major factor in the misery of many in our society.
Read it all.
Filed under: * Culture-Watch Law & Legal Issues Marriage & Family Religion & Culture Sexuality * Economics, Politics Politics in General * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Evangelicals Roman Catholic * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Scripture
The Ash Wednesday liturgy offers us, first of all, the passage from the prophet Joel, sent by God to call the people to repentance and conversion, due to a calamity (an invasion of locusts) that devastates Judea. Only the Lord can save from the scourge, and so there is need of supplication, with prayer and fasting, each confessing his sin.
The prophet insists on inner conversion: “Return to me with all your heart” (2:12). To return to the Lord “with all [one’s] heart,” means taking the path of a conversion that is neither superficial nor transient, but is a spiritual journey that reaches the deepest place of our self. The heart, in fact, is the seat of our sentiments, the center in which our decisions and our attitudes mature.
That, “Return to me with all your heart,” does not involve only individuals, but extends to the community, is a summons addressed to all: “Gather the people. Sanctify the congregation; assemble the elders; gather the children, even nursing infants. Let the bridegroom leave his room, and the bride her chamber. (2:16)”
The prophet dwells particularly on the prayers of priests, noting that their prayer should be accompanied by tears. We will do well to ask, at the beginning of this Lent, for the gift of tears, so as to make our prayer and our journey of conversion ever more authentic and without hypocrisy.
Read it all.
Filed under: * Christian Life / Church Life Church Year / Liturgical Seasons Lent Parish Ministry Ministry of the Ordained Preaching / Homiletics * Religion News & Commentary Other Churches Roman Catholic Pope Francis
Pope Francis on Monday denounced the murder of 21 Coptic Christians by ISIL militants in Libya. The Islamist terrorist organization released a video of the killings on Sunday.
Speaking in Spanish to an ecumenical delegation from the Church of Scotland, the Holy Father noted those killed only said “Jesus help me.”
“They were murdered just for the fact they were Christians,” Pope Francis said.
“The blood of our Christian brothers is a witness that cries out,” said the Pope. “If they are Catholic, Orthodox, Copts, Lutherans, it is not important: They are Christians. The blood is the same: It is the blood which confesses Christ.''
Read it all.
Filed under: * Culture-Watch Religion & Culture Violence * Economics, Politics Terrorism * International News & Commentary Middle East Egypt * Religion News & Commentary Other Churches Coptic Church Roman Catholic Pope Francis Other Faiths Islam * Theology Ethics / Moral Theology
At its heart this book, Gay and Catholic: Accepting My Sexuality, Finding Community, Living My Faith, is an extended effort to assure gay and lesbian people that entering the church will not mean the suppression of their longings and loves. It will, Tushnet promises, mean that those loves will be changed, reshaped, or reconfigured. But it won’t mean that they’ll simply be erased. Borrowing the historic language of vocations, she speaks of “figuring out how God is calling me to love and then pouring myself out into that love.” If gay people fear that becoming a Christian equals a one-way ticket to lifelong loneliness, Tushnet’s book is one long argument to the contrary.
The book has an uncluttered structure. Following several chapters that narrate her upbringing, including her coming out at age 13, her days as a student activist, and her eventual conversion to Catholicism while an undergraduate at Yale, Tushnet simply examines several possible ways that gay Catholics may give and receive love while remaining faithful to traditional Christian sexual ethics. There’s a chapter on friendship—not the anemic variety we now associate with Facebook verbs (“friending” and “unfriending”), but the vowed, lifelong kind associated with the church fathers and saints like Francis of Assisi and Clare, his spiritual sister. There are chapters on intentional community and parish life. There are explorations of service (Tushnet herself volunteers at a crisis pregnancy center, where she speaks of how her “connection to other women does have an adoring and erotic component, and [how she] wanted to find a way to express that connection through works of mercy”). And there are discussions of possible roadblocks gay Catholics may encounter in their search for loving community.
This book articulates, better than anything I’ve been able to find, the real yearnings, fears, and questions of gay Catholics (and other traditionalist Christians). But more than that, it also portrays, in vivid and personal terms, the hope of the church—the hope of the gospel that speaks to those desires and fears and beckons us on, to a brighter future in the household of God. I recommend it wholeheartedly, without reservation, as the best book of its kind.
Read it all.
Filed under: * Culture-Watch Books Psychology Religion & Culture Sexuality * Religion News & Commentary Other Churches Evangelicals Roman Catholic Sexuality Debate (Other denominations and faiths) * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Scripture
What do the ancient Christian communities of the Middle East, many of them threatened with extinction in lands where they have survived since the dawn of their faith's existence, most need from their co-religionists in the West? Some want more military support, but others take a different view. That difference emerged during a visit to London by Archbishop Bashar Warda, the top Catholic cleric in Erbil, the only Iraqi city where Christians live in significant numbers.
At a meeting yesterday in the House of Lords, co-organised by the Catholic charity Aid to the Church in Need, the archbishop reminded people of the hard realities facing his flock. As of a result of last year's onslaught by Islamic State, perhaps 400,000 people fled their homes in Mosul and the neighbouring Nineveh Plain and many sought refuge in the adjacent area controlled by the Kurdish regional government. The displaced include Christians, Yazidis and other religious minorities. Of the 300,000 or so Christians who remain in Iraq (down from 1.4m a couple of decades ago), the great majority now live in Kurdistan, of which Erbil is the capital.
Iraqi Christians are practical, energetic sorts, the archbishop told his British hosts, and they are not sitting around bemoaning their fate. Huge efforts are being made to get the displaced families, who are now holed up in tents, portakabins and half-built shopping centres, into better accommodation where they can become economically active and their children can pursue studies. The archbishop is working hard to start, by next autumn, a new university which will be Catholic in inspiration but open to all faiths.
Read it all.
Filed under: * Culture-Watch Religion & Culture Violence * Economics, Politics Defense, National Security, Military Foreign Relations Politics in General Terrorism * International News & Commentary Middle East Iraq * Religion News & Commentary Other Churches Roman Catholic Other Faiths Islam * Theology Ethics / Moral Theology
As we ponder this momentous ruling of our nation’s highest court, let us pray that the gifts of the Holy Spirit will guide all of us in our response: Above all, that the gifts of wisdom, right judgment and courage will flourish among us.
Moreover, we cannot fail to proclaim the gospel of life with both vigor and joy: that every life has an inherent God-given dignity from the moment of conception until life’s natural end. And let the words of St. Paul we heard in today’s second reading ring out in our minds and hearts: “If I proclaim the Gospel, this gives me no ground for boasting, for an obligation is laid on me, and woe to me if I do not proclaim the Gospel” (1 Corinthians 9:16).
The mission ahead of us is not committed only to a few. Rather, it is mine; it is yours; it is ours.
With God’s help, which he offers in this Eucharist, may we fulfill this obligation to proclaim the Gospel for the welfare of all our brothers and sisters.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Aging / the Elderly Children Health & Medicine Law & Legal Issues Life Ethics Marriage & Family Psychology Religion & Culture * International News & Commentary Canada * Religion News & Commentary Other Churches Roman Catholic * Theology Anthropology Ethics / Moral Theology
European Bishops have deplored the “unacceptable loss of life” of at least 29 migrants by hypothermia in the Mediterranean Seaand and are calling for “greater clarity and greater political will among all of the EU member states on an acceptable resolution of the refugee crisis”.
Just over two months have gone by since Pope Francis appealed to European policy-makers not to allow the Mediterranean to become a vast graveyard. But migrants continue to die during the dangerous crossing as they seek to flee poverty and conflict.
In the latest tragedy of the sea 29 migrants have died of hypothermia and others are in serious condition after they were picked up from inflatable boats by Italian coastguard vessels.
Read it all.
Filed under: * Culture-Watch Law & Legal Issues Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary Europe * Religion News & Commentary Other Churches Roman Catholic * Theology Ethics / Moral Theology
Catholics are called by their faith to assist all those in need, particularly the poor, the suffering and the dying. Comforting the dying and accompanying them in love and solidarity has been considered by the Church since its beginning a principal expression of Christian mercy.
Helping someone commit suicide, however, is neither an act of justice or mercy, nor is it part of palliative care. The decision of the Supreme Court of Canada today does not change Catholic teaching. "[A]n act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, our Creator." (Catechism of the Catholic Church, 2277).
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Aging / the Elderly Health & Medicine Law & Legal Issues Life Ethics Religion & Culture * International News & Commentary Canada * Religion News & Commentary Other Churches Roman Catholic
The selflessness of four Army chaplains who saved others aboard a sinking ship during World War II continues to serve as an example to pursue "greater service," speakers said at a ceremony Sunday.
On Feb. 3, 1943, the U.S. Army Transport ship Dorchester, bound for Greenland, began sinking after an attack from the German submarine U-223. Four Army chaplains helped usher passengers to safety and ultimately gave up their own life jackets - and lives - to save others. In all, 230 out of 904 people aboard the Dorchester survived.
On Sunday afternoon, about 40 people honored the chaplains at the Peter Gallan American Legion Post 104. American Legion member Dennis A. Baptiste served as the master of ceremonies during the event that featured the parade of colors, the national anthem and speeches.
The event focused on the legacy of the four chaplains: Lt. George Fox, a Methodist minister; Lt. Alexander D. Goode, a rabbi; Lt. John P. Washington, a Roman Catholic priest; and Lt. Clark V. Poling, a Dutch Reformed Church minister.
Read it all.
Filed under: * Christian Life / Church Life Church History Parish Ministry Death / Burial / Funerals * Economics, Politics Defense, National Security, Military * International News & Commentary America/U.S.A. * Religion News & Commentary Inter-Faith Relations Other Churches Methodist Reformed Roman Catholic Other Faiths Judaism * Theology
Brother QUENON: He loved being in the midst of nature, you know. The birds were his friends.
VALENTE: What do you think he did out here?
Brother QUENON: Well, read a lot and wrote. For him, praying was just to abide in the presence—the presence of the Lord.
(touring cottage): There’s the kitchen and then a bedroom. And then, a chapel was added later on.
VALENTE: Merton wrote this in his journal:
Mr. ATKINSON (reading from Merton’s journal): For myself I have only one desire and that is the desire for solitude: to disappear into God; to be submerged in His peace; to be lost in the secret of His space. I have gone to the hermitage not because I hate the world. I go to the hermitage to deepen my consciousness, to be more in communion with the world.
Read or watch it all.
Until last July, St. Bernard School in Mt. Lebanon hadn’t had a religious sister as a principal since 1991, leading some students to worry when they found out that Sister Daniela Bronka would be filling the position.
“We thought she’d be really strict and not fun at all,” said eighth-grader Chloe Morycz.
“I thought she’d be really old and have a big veil covering her whole face, but then she turned out to be really young. Like 20,” said fourth-grader Damien Szuch.
Read it all.
“It’s true, Jesus has saved us all, but not in a general fashion. All of us, each one with their name and surname. And this is our personal salvation. I am truly saved, the Lord looked at me, gave his life for me, opened this door, this new life for me and each of us can say ‘For me.’ But there’s a danger of forgetting that He saved us individually but at the same time as part of his people or community. His people. The Lord always saves his people. From the moment he calls Abraham and promises to make them his people. And the Lord saves us as part of this community. That’s why the writer of this Letter (to the Hebrews) tells us: ‘Let us be concerned for each other.’ There is no salvation solely for me. If that’s the way I understand salvation, I’m mistaken and going along the wrong path. The privatization of salvation is the wrong path.”
Pope Francis explained that there are three criteria for not privatizing salvation: ‘faith in Jesus who purifies us,’ hope that ‘stirs us to look at his promises and go forward’ and charity: namely taking care of each other, to encourage us all to practice charity and good works.’
“And when I’m in a parish, in a community -- or whatever it is – I am there, I can privatize salvation and be there only on a small social level. But in order not to privatize salvation, I need to ask myself if I speak and communicate the faith, speak and communicate hope, speak, practice and communicate charity. If within a particular community there is no communication between people and no encouragement is given to everybody to practice these three virtues, the members of that community have privatized their faith. Each of them is looking for his or her personal salvation, not the salvation of everybody, the salvation of their people. And Jesus saved all of us but as part of his people, within a Church.”
Read it all (Vatican Radio).
Filed under: * Christian Life / Church Life Parish Ministry Evangelism and Church Growth Ministry of the Laity Ministry of the Ordained * Culture-Watch Religion & Culture * Economics, Politics Politics in General * Religion News & Commentary Other Churches Roman Catholic Pope Francis * Theology Christology Ethics / Moral Theology Theology: Scripture
The Catholic archbishop of Birmingham says he wishes the Church of England’s first female bishop well in her ministry and will be remembering her in his prayers. Archbishop Bernard Longley is the Catholic co-chair of ARCIC, the Anglican-Roman Catholic International Commission. He told Vatican Radio that the consecration of Bishop Libby Lane on Monday was a “historic moment in the life of the Church of England” but noted that there has long been “the presence, the witness and the work of women” as bishops within the worldwide Anglican Communion.
The Reverend Libby Lane was ordained in York Minister as the new Bishop of Stockport, after the Church of England voted to adopt legislation last November to allow women bishops. Archbishop Longley said that while the ordination of women presents challenges to the Anglican-Catholic dialogue, this latest development “shouldn’t affect the way in which the dialogue is continued”.
Read and listen to it all.
These news items have begun to clarify my mind, just as I have been reading a short but challenging book by Scott Hahn: Evangelizing Catholics. Now I understand what the phrase means: every baptised Catholic, lay or clerical, has an apostolate, proper to their state, to spread the good news of salvation and the quickest way to achieve it: through participating in the life and mission of the Church. Hahn, who is an American and who was once a Protestant minister dedicated to bringing lapsed, unwary and ignorant Catholics into the Protestant fold, is now a well-known Catholic evangeliser, biblical scholar and academic. He has been using his gifts since his own conversion to explain why the Church’s claims and teachings are true and how they are supported by scripture.
In this book – significantly, it is dedicated to Pope Francis – he sets out to explain to his fellow Catholics why they must change their mentality and realise that they have a duty to share their faith. As he remarks, Catholics tend to think this is being “Protestant” – something they would rather run a mile from than undertake themselves. Sometimes, he suggests, this is ignorance of their faith; unlike Protestants, many Catholics, badly catechised, have “never encountered Jesus Christ in a meaningful and personal way.” Other Catholics, who do know their faith, prefer to keep their heads down, wanting to blend in with their neighbours so as not to appear weird. But, as he points out, “Our faith withers if we don’t share it.”
Quoting St John Paul II, “No believer in Christ, no institution of the Church, can avoid this supreme duty”, Hahn reminds readers that in sharing our faith, whether in our family life, at work, by our example, through the media and through friendship, we slowly start to change the culture around us – a culture which we are generally ready to criticise while doing nothing constructive to alter it.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Evangelism and Church Growth * Culture-Watch Books Religion & Culture * Religion News & Commentary Other Churches Roman Catholic * Theology Anthropology Christology Soteriology
In the wake of an interfaith Vatican conference on marriage two months ago, a coalition of Roman Catholics and evangelicals -- including Southern Baptist Timothy George -- has issued a statement calling the legalization of same-sex marriage "a graver threat" to society than either "easy acceptance of divorce" or "widespread cohabitation."
"We must say, as clearly as possible, that same-sex unions, even when sanctioned by the state, are not marriages," the statement, titled "The Two Shall Become One Flesh: Reclaiming Marriage," says. "Christians who wish to remain faithful to the Scriptures and Christian tradition cannot embrace this falsification of reality, irrespective of its status in law."
At least two additional Southern Baptists -- Rick Warren and Daniel Akin -- have endorsed the statement, which is slated to appear in the March 2015 issue of First Things, the journal's editor Russell Reno told Baptist Press. A list of approximately 30 Christian leaders to endorse the statement may include other Southern Baptists when it is finalized, Reno said.
Read it all.
Filed under: * Culture-Watch Marriage & Family Religion & Culture * Religion News & Commentary Other Churches Evangelicals Roman Catholic * Theology Ethics / Moral Theology Pastoral Theology Sacramental Theology
Bishop [Kevin] Rhoades served as the main celebrant for the Vespers, asking that “the Lord bless us and the Church, that we may be united in our Baptism as brothers and sisters in Christ.” He acknowledged that true unity is only possible through the work of God. “By our own efforts, our own works, we cannot achieve peace. It is only through the gifts of the Holy Spirit that this will be possible; that is why we are here this evening.”
Throughout the service, cantor Alicia Nagy from St. Matthew Parish led Psalms and hymns of praise, in the hope of unity. A combined choir from St. Matthew and the Episcopal Cathedral Church of St. James accompanied Nagy.
Bishop [Ed] Little offered the sermon for the event, first acknowledging both his gratitude to Bishop Rhoades and the Diocese of Fort Wayne-South Bend for their hospitality and graciousness.
He exclaimed that “acknowledging this friendship provides a sound foundation to remind us that we come together in prayer so that the Lord will make us one. It also signifies that we have unfinished business, specifically to welcome one another as Christ has welcomed each of us — and to do so for the greater glory of God.”
Read it all.
Filed under: * Anglican - Episcopal Episcopal Church (TEC) TEC Bishops * Christian Life / Church Life Liturgy, Music, Worship Parish Ministry * Religion News & Commentary Ecumenical Relations Other Churches Roman Catholic
As a statement about the making of church doctrine, that comment might not sound too startling, and it is quite obvious to Catholic and Orthodox believers. But it does point to a major paradox in the thinking of that numerous and influential section of the world’s Christians who are evangelicals. Surprised, and even shocked, as they might be to hear it, they are in fact far more Catholic than they might ever have thought.
Evangelicals pride themselves on their reliance on Scripture alone, the core Reformation doctrine of sola scriptura. If you look at evangelical debates, the question will soon arise: how do you ground this in scripture? Give me chapter and verse!
But here’s the problem. Evangelicals believe absolutely in core doctrines of faith that cannot be derived simply from scripture, but rather grow out of church tradition.
Read it all.
In an interview with Aid to the Church in Need, the Catholic charity for persecuted and other suffering Christians, the bishop said Nigeria’s military was weakened by incompetence, corruption and Boko Haram infiltration within its ranks.
He warned that drastic action was urgently needed as the attacks earlier this month in the town of Baga showed that Boko Haram was poised to become a threat well beyond Nigeria’s borders and was recruiting from Niger, Chad, Cameroon and Libya.
Bishop Dashe Doeme, whose diocese is the heartland of the Islamist terror group, said: “The West should bring in security – land forces to contain and beat back Boko Haram. A concerted military campaign is needed by the West to crush Boko Haram.”
Read it all from Catholic Herald.
Filed under: * Culture-Watch Religion & Culture Violence * Economics, Politics Foreign Relations Politics in General * International News & Commentary Africa Nigeria * Religion News & Commentary Other Churches Roman Catholic Other Faiths Islam * Theology Ethics / Moral Theology
For [the] Rev. Jason Catania, Pope Benedict XVI's Apostolic Constitution, Anglicanorum Coetibus, is a blessing.
"I still remember the day in the fall of 2009 when it came to be. I couldn't believe it," said Catania, an American Ordinariate priest.
This was Pope Benedict's response to Anglicans requesting to join the Catholic Church — to come into communion with Rome yet retain much of their Anglican patrimony.
The Apostolic Constitution, Anglicanorum Coetibus ("groups" of Anglicans), establishes a new structure within the church. It allows Anglicans who become Catholics to keep their spiritual, liturgical and pastoral traditions.
"This is something that was dear to the (former) pope's heart. It is a novel opportunity, to allow Anglicans to retain their own identity and still be full members of the Catholic Church," said Catania.
Read it all.
Filed under: * Anglican - Episcopal Episcopal Church (TEC) * Christian Life / Church Life Parish Ministry Ministry of the Ordained * International News & Commentary America/U.S.A. Canada * Religion News & Commentary Other Churches Roman Catholic Pope Benedict XVI * Theology
To begin with, the language and culture of confirmation as a rite of passage isn’t going away any time soon, and so we might as well use it to our catechetical advantage. By dispensing with required confirmation preparation and reception, the sacrament can truly become a moment of conversion for Catholics, regardless of when it occurs. In this way, confirmation will take on particular importance for Catholics returning to the Church after being away for a time, especially when such a return coincides with significant life changes—like marriage for instance, or having that first baby. And young people who never drift away from the Church? They’ll likely seek confirmation in their teen years anyway. Thus, for all recipients, the sacrament will cohere with their actual lived experience of faith.
There’s an additional catechetical value to this approach: Confirmation classes will start to mix together maturing teens, young adults, and the retired—and everyone in between! Younger candidates will get to hear older Catholics share about their struggles and joys; in turn, those older Catholics will get to hear the younger candidates express their aspirations and enthusiasms.
I can’t think of a better way to foster the idea that confirmation (and Christianity) is really for grown-ups—grown-ups, that is, that humble themselves and come to Jesus.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Adult Education Youth Ministry * Religion News & Commentary Other Churches Roman Catholic * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Scripture
Listen to it all from the BBC World service (about 3 minutes and 40 seconds).
Filed under: * Culture-Watch Globalization Religion & Culture Violence * Economics, Politics Foreign Relations Politics in General Terrorism * International News & Commentary Africa Nigeria * Religion News & Commentary Other Churches Roman Catholic Other Faiths Islam * Theology Ethics / Moral Theology
Emblematic of this, in the Gospel infancy narratives, is King Herod. Feeling his authority threatened by the Child Jesus, he orders all the children of Bethlehem to be killed. We think immediately of Pakistan, where a month ago, more than a hundred children were slaughtered with unspeakable brutality. To their families I wish to renew my personal condolences and the assurance of my continued prayers for the many innocents who lost their lives.
The personal dimension of rejection is inevitably accompanied by a social dimension, a culture of rejection which severs the deepest and most authentic human bonds, leading to the breakdown of society and spawning violence and death. We see painful evidence of this in the events reported daily in the news, not least the tragic slayings which took place in Paris a few days ago. Other people “are no longer regarded as beings of equal dignity, as brothers or sisters sharing a common humanity, but rather as objects” (Message for the 2015 World Day of Peace, 8 December 2014, 4). Losing their freedom, people become enslaved, whether to the latest fads, or to power, money, or even deviant forms of religion. These are dangers which I pointed out in my recent Message for the World Day of Peace, which dealt with the issue of today’s multiple forms of enslavement. All of them are born of a corrupt heart, a heart incapable of recognizing and doing good, of pursuing peace.
It saddens us to see the tragic consequences of this mentality of rejection and this “culture of enslavement” (ibid., 2) in the never-ending spread of conflicts. Like a true world war fought piecemeal, they affect, albeit in different forms and degrees of intensity, a number of areas in our world, beginning with nearby Ukraine, which has become a dramatic theatre of combat. It is my hope that through dialogue the efforts presently being made to end the hostilities will be consolidated, and that the parties involved will embark as quickly as possible, in a renewed spirit of respect for international law, upon the path of mutual trust and fraternal reconciliation, with the aim of bringing an end to the present crisis.
Read it all from Vatican Radio.
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Dear friends, this is the question that the Church wishes to awaken in the hearts of all men: who is Jesus? This is the spiritual longing that drives the mission of the Church: to make Jesus known, his Gospel, so that every man can discover in his human face the face of God, and be illumined by his mystery of love. Epiphany pre-announces the universal opening of the Church, her call to evangelize all peoples. But Epiphany also tells us in what way the Church carries out this mission: reflecting the light of Christ and proclaiming his Word. Christians are called to imitate the service that the star gave the Magi. We must shine as children of the light, to attract all to the beauty of the Kingdom of god. And to all those who seek truth, we must offer the Word of God, which leads to recognizing in Jesus "the true God and eternal life" (1 John 5:20).
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May Jesus save the vast numbers of children who are victims of violence, made objects of trade and trafficking, or forced to become soldiers; children, so many abused children. May he give comfort to the families of the children killed in Pakistan last week. May he be close to all who suffer from illness, especially the victims of the Ebola epidemic, above all in Liberia, in Sierra Leone and in Guinea. As I thank all who are courageously dedicated to assisting the sick and their family members, I once more make an urgent appeal that the necessary assistance and treatment be provided.
The Child Jesus. My thoughts turn to all those children today who are killed and ill-treated, be they infants killed in the womb, deprived of that generous love of their parents and then buried in the egoism of a culture that does not love life; be they children displaced due to war and persecution, abused and taken advantage of before our very eyes and our complicit silence. I think also of those infants massacred in bomb attacks, also those where the Son of God was born. Even today, their impotent silence cries out under the sword of so many Herods. On their blood stands the shadow of contemporary Herods. Truly there are so many tears this Christmas, together with the tears of the Infant Jesus.
Dear brothers and sisters, may the Holy Spirit today enlighten our hearts, that we may recognize in the Infant Jesus, born in Bethlehem of the Virgin Mary, the salvation given by God to each one of us, to each man and woman and to all the peoples of the earth. May the power of Christ, which brings freedom and service, be felt in so many hearts afflicted by war, persecution and slavery.
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"The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined" (Is 9:1). "An angel of the Lord appeared to [the shepherds] and the glory of the Lord shone around them" (Lk 2:9). This is how the liturgy of this holy Christmas night presents to us the birth of the Saviour: as the light which pierces and dispels the deepest darkness. The presence of the Lord in the midst of his people cancels the sorrow of defeat and the misery of slavery, and ushers in joy and happiness.
We too, in this blessed night, have come to the house of God. We have passed through the darkness which envelops the earth, guided by the flame of faith which illuminates our steps, and enlivened by the hope of finding the "great light". By opening our hearts, we also can contemplate the miracle of that child-sun who, arising from on high, illuminates the horizon.
The origin of the darkness which envelops the world is lost in the night of the ages. Let us think back to that dark moment when the first crime of humanity was committed, when the hand of Cain, blinded by envy, killed his brother Abel (cf. Gen 4:8). As a result, the unfolding of the centuries has been marked by violence, wars, hatred and oppression. But God, who placed a sense of expectation within man made in his image and likeness, was waiting. God was waiting. He waited for so long that perhaps at a certain point it seemed he should have given up. But he could not give up because he could not deny himself (cf. 2 Tim 2:13). Therefore he continued to wait patiently in the face of the corruption of man and peoples. The patience of God. How difficult it is to comprehend this: God’s patience towards us.
Through the course of history, the light that shatters the darkness reveals to us that God is Father and that his patient fidelity is stronger than darkness and corruption. This is the message of Christmas night. God does not know outbursts of anger or impatience; he is always there, like the father in the parable of the prodigal son, waiting to catch from afar a glimpse of the lost son as he returns; and every day, with patience. The patience of God.
Isaiah’s prophecy announces the rising of a great light which breaks through the night. This light is born in Bethlehem and is welcomed by the loving arms of Mary, by the love of Joseph, by the wonder of the shepherds. When the angels announced the birth of the Redeemer to the shepherds, they did so with these words: "This will be a sign for you: you will find a baby wrapped in swaddling clothes and lying in a manger" (Lk 2:12). The "sign" is in fact the humility of God, the humility of God taken to the extreme; it is the love with which, that night, he assumed our frailty, our suffering, our anxieties, our desires and our limitations. The message that everyone was expecting, that everyone was searching for in the depths of their souls, was none other than the tenderness of God: God who looks upon us with eyes full of love, who accepts our poverty, God who is in love with our smallness.
On this holy night, while we contemplate the Infant Jesus just born and placed in the manger, we are invited to reflect. How do we welcome the tenderness of God? Do I allow myself to be taken up by God, to be embraced by him, or do I prevent him from drawing close? "But I am searching for the Lord" – we could respond. Nevertheless, what is most important is not seeking him, but rather allowing him to seek me, find me and caress me with tenderness. The question put to us simply by the Infant’s presence is: do I allow God to love me?
More so, do we have the courage to welcome with tenderness the difficulties and problems of those who are near to us, or do we prefer impersonal solutions, perhaps effective but devoid of the warmth of the Gospel? How much the world needs tenderness today! The patience of God, the closeness of God, the tenderness of God.
The Christian response cannot be different from God’s response to our smallness. Life must be met with goodness, with meekness. When we realize that God is in love with our smallness, that he made himself small in order to better encounter us, we cannot help but open our hearts to him, and beseech him: "Lord, help me to be like you, give me the grace of tenderness in the most difficult circumstances of life, give me the grace of closeness in the face of every need, of meekness in every conflict".
Dear brothers and sisters, on this holy night we contemplate the Nativity scene: there "the people who walked in darkness have seen a great light" (Is 9:1). People who were unassuming, people open to receiving the gift of God, were the ones who saw this light. This light was not seen, however, by the arrogant, the proud, by those who made laws according to their own personal measures, who were closed off to others. Let us look to the crib and pray, asking the Blessed Mother: "O Mary, show us Jesus!".
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When many religious orders were founded centuries ago during the Middle Ages, agriculture was more than a way of life; it was a way of survival. Monasteries were self-sustaining, growing the food they ate. While farming has become less common as society has urbanized, Schortemeyer says the abbey's farm is more than just a quaint business. Other sisters have questioned the ranch's value, but Schortemeyer says it keeps the sisters connected to the outside world.
"When our neighbors are suffering from drought or suffering from flooding, we can totally relate to them. We're not above and beyond. ... It's good to be at the mercy of the environment, and so that other people know we don't live some ethereal life," she says.
Benedictine monasteries, with orders like the Trappists and Cistercians, use the motto Ora et Labora, meaning prayer and work. That motto doesn't represent separate ideas to the sisters. All day long, prayer and work are intertwined.
"Praying with the scriptures is like chewing your cud," Schortemeyer says. "So all through the day, we're ruminating on it. We chew, chew, chew, swallow, regurgitate. So it's not just 'the Lord is my shepherd,' it's 'the Lord is my cowboy.' "
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Pope Francis issued a blistering critique Monday of the Vatican bureaucracy that serves him, denouncing how some people lust for power at all costs, live hypocritical double lives and suffer from "spiritual Alzheimer's" that has made them forget they're supposed to be joyful men of God.
Francis' Christmas greeting to the cardinals, bishops and priests who run the Holy See was no joyful exchange of holiday good wishes. Rather, it was a sobering catalog of 15 sins of the Curia that Francis said he hoped would be atoned for and cured in the New Year.
He had some zingers: How the "terrorism of gossip" can "kill the reputation of our colleagues and brothers in cold blood." How cliques can "enslave their members and become a cancer that threatens the harmony of the body" and eventually kill it by "friendly fire." About how those living hypocritical double lives are "typical of mediocre and progressive spiritual emptiness that no academic degree can fill."
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While certainly Neuhaus was..-[indeed] still is - a tremendous influence on me, [my wife] Dianne's announcement set me to examining my Lutheran life, and in some ways it's not as Lutheran as it once was. I write regularly for a Catholic magazine. Everybody senior on the staff at First Things is Catholic. I know as many priests as I do pastors, people I hang out with on email and the like, and I point out not a few of those priests were once Lutheran pastors. Not to slight you or anyone you know, it has just happened in my life that my intellectual and best theological compatriots these days are largely Roman Catholic.
What I have always sought - since seminary on - is to be in a church that finally gives expression to the catholicity of the Augsburg Confession. There is no Lutheran expression doing that. Most of my 17 years as editor of Forum Letter was spent, so it seems, showing Lutherans how far we have fallen from the practice of parish life described in our own confession.
There are evangelically catholic centers of Lutheran congregational life, and some that are deeply so, And there are evangelically catholic-minded pastors seeking parish renewal by Creed, Catechism, Confession, and praise God for it. The Church must continually struggle "against forces that always strike the Church and gospel: the fashions and fads of Gnosticisms ancient and new . . . the devaluation of the sacraments through neglect, the socially accommodating spirit of Church Growth excitements, and the gross appetite of a politicized bureaucracy." (Forum Letter 19:9, September 1990). It may be, I'll find out, the best field for the contestation in that struggle is with Rome.
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Newman, as [Ian] Ker points out, realised that conscience can be “easily puzzled, obscured, perverted”. Nor is it “a judgment on any speculative truth, any abstract doctrine, but bears immediately on conduct, on something to be done or not done”.
This certainly dispels the anxieties that Gladstone stirred up. Yet, Ker argues, it also has consequences, for our generation, living after Vatican II. “The frequently voiced claim,” Ker writes, “that Newman allowed for conscientious dissent from Church teachings is incorrect.” Drinking first to conscience referred to a response to papal orders. In questions of faith, Ker insists, “a believing member of the Church has a conscientious duty to believe the teachings of the Church, not to pick and choose what to believe”. If someone doesn’t believe, of course, he might decide to leave the Church.
In his Grammar of Assent (1870), Newman defended propositions or articles of faith as “necessary to the mind in the same way that language is ever necessary for denoting facts”. Yet “the object of faith is not simply certain articles,” he wrote in a letter, “but the whole word of God, explicit and implicit, as dispensed by his living Church”.
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There’s only one problem: apparently none of it ever happened.
Yes, a version of that quotation was uttered by a pope, but it was said decades ago by Paul VI, who died in 1978. There is no evidence that Francis repeated the words during his public audience on Nov. 26, as has been widely reported, nor was there was a boy mourning his dead dog.
So how could such a fable so quickly become taken as fact?
Part of the answer may be the topic of the pope’s talk to the crowd that day, which centered on the End Times and the transformation of all creation into a “new heaven” and a “new earth.” Citing St. Paul in the New Testament, Francis said that is not “the annihilation of the cosmos and of everything around us, but the bringing of all things into the fullness of being.”
The trail of digital bread crumbs then appears to lead to an Italian news report that extended Francis’ discussion of a renewed creation to the question of whether animals too will go to heaven.
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It is not surprising that such remarks [from Pope Francis] would be ignored, given the media's high-priestly role within our "current Kingdom of Whatever," to use Brad Gregory's felicitous phrase, in which "men and women in larger numbers prioritize the fulfilment of their self-chosen, acquisitive, individual desires above any social (including familial) solidarities except those they also happen to choose, and only for as long as they happen to choose them." By warning that any society that mistakes rights for competing individual interests and freedom for mere licence will inevitability descend into resentment and violence, Francis was effectively storming the West's holy of holies, the sacred centre of liberalism as such. Far easier to grant blanket coverage the pope's off the cuff "Who am I to judge?" remark, which poses no challenge whatsoever to the effete sensibilities of liberal individualism, than to wrestle with a thoroughgoing challenge to the sustainability of liberalism itself.
Nor is it surprising that the media would be drawn to a broad-brush characterisation of an ageing, listless Europe, made by a pope who has graced the cover of Rolling Stone, no less! Once again, this says rather more about the media's slobbering servitude to "the new" - which cannot help but sneer at any tradition or institution or system of thought that does not melt away before the ineluctable demands of fashion and the fickle rule of individual choice - than it does about the pope's open-handed invitation to join together "in building a Europe which revolves not around the economy, but around the sacredness of the human person, around inalienable values ... a Europe which courageously embraces its past and confidently looks to its future in order fully to experience the hope of its present."
On both counts, the media conceals its ignorance, its arrogance and its incurious disregard for whatever does not fit within its unavowed agenda behind the threadbare alibi that it is simply reporting what is newsworthy - as if that were an objective category which the media is duty bound to serve, and which it itself has no role in shaping.
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A new troubling trend marks the U.S. church: the decline in Catholic funerals. It will affect Catholic life in the future if a basic tradition dies out. It also affects pastoral life now if people deprive themselves of closure after the death of a loved one.
Those for whom funeral rites are not celebrated today have often been lifelong Catholics who presume their children will arrange a traditional funeral for them when they die. Some parents may want to alert offspring that they want a funeral Mass.
In 1970, according to statistics from the Georgetown University-based Center for Applied Research in the Apostolate (CARA), there were 426,309 Catholic funerals in the United States. More than 40 years later, in 2011, there were 412,145, a decrease despite an increased U.S. Catholic population over that time.
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Archbishop Welby says while the event in the Vatican was a unique event, bringing together so many different religious leaders, it's also crucial to build on that momentum with a programme of implemention and he says he believes the Global Freedom Network has the ability to do that.....
In the Church of England, he says, two dioceses are already very involved in teaching and training people in awareness of this issue to help people ask questions of how they invest, where they buy things from and where those goods might be made.....
In the modern slavery bill currently going through the British parliament, he notes, there are obligations on retailers to look at their supply chains....the Anglican leader also says he's been involved in running ethical funds and has seen first hand the impact that they can have on pressuring retailers to stop the use of slavery in the manufacturing supply chains....
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[Michael] Shermer lauds the liberal society being brought ever more fully into view under the liberal dominion as one of equality, liberty, prosperity, and peace. This is at the very least a willful misreading of the signs of the time. The society that comes ever more clearly into view is one that efficiently and ruthlessly sifts the “winners” from the “losers,” the strong from the weak. It has transformed nearly every human institution – from the family to the schools to the universities to the government – to assist in this enterprise. Modern liberalism congratulates itself on its liberation of disadvantaged minorities – so long as some of their number can join the side of the winners – but is content to ignore or apply guilt-assuaging band-aids to the devastation of life prospects experienced by the “losers.” Tyler Cowen has described this aborning world as one in which “average is over,” in which you will either be one of the 10-15% of the winners, or 85-90% of the losers destined to live in the equivalent of favelas in Texas where you will be provided an endless supply of free Internet porn. This is the end of history, if we follow the logic of liberalism.
So, since Shermer ends with a prediction, let me make one also. Those Christians and other religious believers who resist the spirit of the age will be persecuted – not by being thrown to lions in the Coliseum, but by judicial, administrative, and legal marginalization. They will lose many of the institutions that they built to help the poor, the marginalized, the weak, and the disinherited. But finding themselves in the new imperium will call out new forms of living the Christian witness. They will live in the favelas, providing care for body and soul that cannot not be provided by either the state or the market. Like the early Church, they will live in a distinct way from the way of the empire, and their way of life will draw those who perhaps didn’t realize that this was what Christianity was, all along. When the liberal ideology collapses – as it will – the Church will remain, the gates of Hell not prevailing against it.
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On 2 December 2014 the Global Freedom Network (GFN) will bring together faith leaders forming a historic initiative to eradicate modern slavery by 2020 throughout our world and for all time.
They will sign the Joint Declaration of Religious Leaders against Modern Slavery to underline that modern slavery, in terms of human trafficking, forced labour and prostitution, organ trafficking, and any relationship that fails to respect the fundamental conviction that all people are equal and have the same freedom and dignity, is a crime against humanity, and must be recognised as such by everyone and by all nations. They affirm their common commitment to inspiring spiritual and practical action by all faiths and people of goodwill everywhere to eradicate modern slavery. The signatories will be...
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Pope Francis and the Ecumenical Patriarch Bartholomew I, spiritual leader of the Orthodox world, have signed a Joint Declaration reaffirming their desire to overcome the obstacles dividing their two churches.
The Catholic and Orthodox church leaders also deplored the dire situation facing Christians and all those suffering in the Middle East.
They called for an appropriate international community response, the Vatican news service said on November 30 on the third day of Pope Francis's visit to Turkey, where around 98 percent of the people are Muslims.
"We express our sincere and firm resolution, in obedience to the will of our Lord Jesus Christ, to intensify our efforts to promote the full unity of all Christians, and above all between Catholics and Orthodox," the declaration said.
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Rev Engin Yildirim, from the Church of the Resurrection (a Turkish language parish in Istanbul) has sent details of a privileged meeting when he and other Christian clergy greeted Pope Francis on Saturday 30 November 2014 during his official visit to the country.
Read it all and make sure not to miss the picture. For those interested in the background of the parish you may read more here and the parish website is there.
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There are now an estimated 100 million plus Christians in the world’s most populous country, with Catholics alone accounting for about 12 million of this number. Many of these are new converts who, eager to fulfill the Great Commission, are busy evangelizing their fellow Chinese citizens. The Chinese Communist Party has been doing some recruiting of its own in recent years, opening its ranks to intellectuals, business owners, and other previously suspect classes – even capitalists! Still, the 86.7 million formal members of this decaying "faith" – most of whom are Communists in name only – are now outnumbered by a growing and vibrant Chinese Christianity.
For China’s leaders, who vastly prefer that the Chinese people believe there is no god but the Party (and remember: they are the Party), this is an intolerable situation. This latest wave of persecution is their answer. The good news is that Catholicism in China is on the rise nonetheless.
Let me share with you the many hopeful faces of the Catholic faith that I saw on a recent trip to China.
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I implore each of you: Choose peace! Reject any false and empty hope that violence will solve problems. Violence only creates more violence. Let’s work for a better, stronger, more holy community— one founded upon respect for each other, respect for life, and our shared responsibility for the common good.
In 1979, Saint John Paul II visited the war-torn and weary nation of Ireland to decry years of violence. “Violence is evil…” the pope said. “Violence is unacceptable as a solution to problems.” How true this saint’s words are. He didn’t merely condemn violence; he also aptly described the depravity of violent behavior by saying:
“Violence is unworthy of man. Violence is a lie, for it goes against the truth of our faith, the truth of our humanity. Violence destroys what it claims to defend: the dignity, the life, the freedom of human beings. Violence is a crime against humanity, for it destroys the very fabric of society.”
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It also needs to be kept in mind that apart from the pursuit of truth, each individual becomes the criterion for measuring himself and his own actions. The way is thus opened to a subjectivistic assertion of rights, so that the concept of human rights, which has an intrinsically universal import, is replaced by an individualistic conception of rights. This leads to an effective lack of concern for others and favours that globalization of indifference born of selfishness, the result of a conception of man incapable of embracing the truth and living an authentic social dimension.
This kind of individualism leads to human impoverishment and cultural aridity, since it effectively cuts off the nourishing roots on which the tree grows. Indifferent individualism leads to the cult of opulence reflected in the throwaway culture all around us. We have a surfeit of unnecessary things, but we no longer have the capacity to build authentic human relationships marked by truth and mutual respect. And so today we are presented with the image of a Europe which is hurt, not only by its many past ordeals, but also by present-day crises which it no longer seems capable of facing with its former vitality and energy; a Europe which is a bit tired and pessimistic, which feels besieged by events and winds of change coming from other continents.
To Europe we can put the question: “Where is your vigour? Where is that idealism which inspired and ennobled your history? Where is your spirit of curiosity and enterprise? Where is your thirst for truth, a thirst which hitherto you have passionately shared with the world?
The future of the continent will depend on the answer to these questions.
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A Europe weary with disorientation. And I don't want to be a pessimist, but let's tell the truth: after food, clothing, and medicine, what are the most important expenditures? Cosmetics, and I don't know how to say this in Italian, but the “mascotas,” the little animals. They don't have children, but their affection goes to the little cat, to the little dog. And this is the second expenditure after the three main ones. The third is the whole industry to promote sexual pleasure. So it’s food, medicine, clothing, cosmetics, little animals, and the life of pleasure. Our young people feel this, they see this, they live this.
I liked very much what His Eminence said, because this is truly the drama of Europe today. But it's not the end. I believe that Europe has many resources for going forward. It's like a sickness that Europe has today. A wound. And the greatest resource is the person of Jesus. Europe, return to Jesus! Return to that Jesus whom you have said was not in your roots! And this is the work of the pastors: to preach Jesus in the midst of these wounds. I have spoken of only a few, but there are tremendous wounds. To preach Jesus. And I ask you this: don't be ashamed to proclaim Jesus Christ risen who has redeemed us all. And for us too that the Lord may not rebuke us, as today in the Gospel of Luke he rebuked these two cities.
The Lord wants to save us. I believe this. This is our mission: to proclaim Jesus Christ, without shame. And he is ready to open the doors of his heart, because he manifests his omnipotence above all in mercy and forgiveness. Let's go forward with preaching. Let's not be ashamed. So many ways of preaching, but to mama Europe - or grandma Europe, or wounded Europe - only Jesus Christ can speak a word of salvation today. Only he can open a door of escape.
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The celebration after the College of St. Scholastica won its fourth consecutive conference football championship resembled an extended family gathering this month. Oblivious to the numbing cold, players, coaches, family members and students lingered on the field, exchanging hugs and posing with the Upper Midwest Athletic Conference championship banner.
In the midst of it, Mike Lehmann, a beefy reserve offensive lineman, approached an assistant coach with a request. “Coach, my mom wants a picture,” he said.
So Lehmann wrapped an arm around the diminutive coach in the dark blue winter jacket and matching fleece headband, who is beloved around this little Catholic school for a quick smile and inspiring manner — Sister Lisa Maurer, the Benedictine nun who coaches kickers and punters for the 10-0 Saints.
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Prominent U.S. evangelicals Russell Moore and Rick Warren blasted the sexual revolution at a Vatican conference Tuesday (Nov. 18) and said it is destroying the institution of marriage.
Moore, the public face of the Southern Baptist Convention, said sexual liberation had created “a culture obsessed with sex” that had simply led to a “boredom of sex shorn of mystery.”
“Western culture now celebrates casual sexuality, cohabitation, no-fault divorce, family redefinition and abortion right as part of a sexual revolution that can tear down old patriarchal systems,” Moore told a global gathering of leaders from Catholic, Jewish, Muslim and other faiths as part of the “Complementarity of Man and Woman” conference convened by Pope Francis.
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Check it out and note the speakers included--Nigerian Anglican Archbishop Nicholas Okoh and Rabbi Lord Jonathan Sacks.
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What lessons were learned from the ERLC conference that might serve as a guide in the days ahead?
On homosexuality and same-sex marriage, the conference stands alone, at least from my perspective, as an earnest first attempt to move evangelicals in a deliberate direction toward more loving, thoughtful engagement on issues that are deeply visceral and deeply divisive. The conference also highlighted the ongoing attempt to rehabilitate the institution of marriage in a same-sex marriage world.
Simply being against same-sex marriage is an insufficient apologetic for rebuilding marriage as a cultural fixture. When deviations from marriage—such as cohabitation, divorce, and promiscuity—become routine, same-sex marriage can seem intelligible and acceptable. In attempts to halt the dictatorship of sexual relativism, the ERLC is dedicated to helping undo the foundations of the sexual revolution that have chipped away at marriage, not just fixing its symptoms.
The conference also revealed that evangelicals are taking a play out of the pro-life handbook.
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We know that today marriage and the family are in crisis. We now live in a culture of the temporary, in which more and more people are simply giving up on marriage as a public commitment. This revolution in manners and morals has often flown the flag of freedom, but in fact it has brought spiritual and material devastation to countless human beings, especially the poorest and most vulnerable.
Evidence is mounting that the decline of the marriage culture is associated with increased poverty and a host of other social ills, disproportionately affecting women, children and the elderly. It is always they who suffer the most in this crisis.
The crisis in the family has produced an ecological crisis, for social environments, like natural environments, need protection. And although the human race has come to understand the need to address conditions that menace our natural environments, we have been slower to recognize that our fragile social environments are under threat as well, slower in our culture, and also in our Catholic Church. It is therefore essential that we foster a new human ecology.
It is necessary first to promote the fundamental pillars that govern a nation: its non-material goods. The family is the foundation of co-existence and a remedy against social fragmentation.
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The archbishop who distributes charity on behalf of Pope Francis has announced that the public restrooms in St. Peter's Square will include showers where the homeless can wash.
The service will require volunteers and donations of soap, towels and clean underwear, Archbishop Konrad Krajewski, the papal almoner, told Catholic News Service Nov. 13. "We have to be evangelical, but intelligent, too."
Several people living on the streets of Rome or in tents say it is not difficult to find a parish or charity that will give them something to eat, but finding a place to wash is much more difficult.
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Latin America is home to more than 425 million Catholics – nearly 40% of the world’s total Catholic population – and the Roman Catholic Church now has a Latin American pope for the first time in its history. Yet identification with Catholicism has declined throughout the region, according to a major new Pew Research Center survey that examines religious affiliations, beliefs and practices in 18 countries and one U.S. territory (Puerto Rico) across Latin America and the Caribbean.
Historical data suggest that for most of the 20th century, from 1900 through the 1960s, at least 90% of Latin America’s population was Catholic (See History of Religious Change). Today, the Pew Research survey shows, 69% of adults across the region identify as Catholic. In nearly every country surveyed, the Catholic Church has experienced net losses from religious switching, as many Latin Americans have joined evangelical Protestant churches or rejected organized religion altogether. For example, roughly one-in-four Nicaraguans, one-in-five Brazilians and one-in-seven Venezuelans are former Catholics.
Overall, 84% of Latin American adults report that they were raised Catholic, 15 percentage points more than currently identify as Catholic. The pattern is reversed among Protestants and people who do not identify with any religion: While the Catholic Church has lost adherents through religious switching, both Protestant churches and the religiously unaffiliated population in the region have gained members. Just one-in-ten Latin Americans (9%) were raised in Protestant churches, but nearly one-in-five (19%) now describe themselves as Protestants. And while only 4% of Latin Americans were raised without a religious affiliation, twice as many (8%) are unaffiliated today.
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Pope Francis denounced the right to die movement on Saturday, saying that euthanasia is a sin against God and creation.
The Latin American pontiff said it was a “false sense of compassion” to consider euthanasia as an act of dignity.
Earlier this month, the Vatican’s top bioethics official condemned as “reprehensible” the death by assisted suicide of a 29-year-old American woman, Brittany Maynard, who was suffering terminal brain cancer and said she wanted to die with dignity.
“This woman (took her own life) thinking she would die with dignity, but this is the error,” said Monsignor Ignacio Carrasco de Paula, the head of the Pontifical Academy for Life.
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If you haven’t thought much about intersexuality, you’re not alone. Even though approximately 1 in 2,000 people are born with intersex (roughly the same amount as are born with cystic fibrosis or Down’s syndrome) it’s rarely discussed. One of the reasons for this is that doctors have employed a concealment-centered model focused on normalizing—through surgery and medication—the body and often even concealing intersexuality from the patient.
There is also striking lack of agreement among doctors about the precise definition of intersex....
While intersex activists have done an excellent job of re-educating the medical profession about the perils of across-the-board involuntary gender assignment, our cultural commitment to the male/female binary is about the reinforcement of majority rule, tradition, culture, and power. And a great deal of that tradition is about Christianity. According to Genesis, when God created humanity he created “humankind in his image” and “male and female he created them.” The idea that human beings are created in the image of God and divided into two complementary pairs has left a deep impression in our understanding of the world.
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..now another voice is being heard. The last pope is neither dead nor senile nor as silent as we thought he was going to be. In the last month Benedict XVI has written to the ex-Anglicans of the Ordinariate expressing delight that they now worship in the former Bavarian chapel in Warwick Street, London; to Rome’s Pontifical Urban University about the dangers of relativism; and, most significantly, to supporters of the old liturgy. ‘I am very glad that the usus antiquior [the traditional Latin Mass] now lives in full peace within the church, also among the young, supported and celebrated by great cardinals,’ he said. In fact, very few cardinals celebrate in the old rite. But one who does is Raymond Burke. ‘Benedict is well aware of that,’ says a Ratzinger loyalist. ‘He’s not under the illusion that he’s still pope, but he was appalled by the sight of Kasper trashing his legacy and he is making his displeasure clear.’
Where does this leave Francis? Looking a bit like ‘the Hamlet Pope’, Paul VI, whom he has beatified. He supports some sort of reform, but uncertainty is breaking the church into factions reminiscent of the Anglican Communion. Old enemies of Benedict XVI reckon they can persuade Francis to stack the college of cardinals in their favour. Meanwhile, Burke has emerged as leader of the hardline traditionalists. ‘He did not want this role but perhaps he sees himself as a St John Fisher figure,’ says one Vatican source, a comparison that casts the successor of Peter in the role of Henry VIII.
What should worry Francis is that moderate conservative Catholics are losing confidence in him...
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When Cardinals Donald Wuerl of the Washington Archdiocese and Gerhard Müller, prefect of the Vatican Congregation for the Doctrine of the Faith, stopped by for a visit to the ordinariate community of St. Luke’s at Immaculate Conception Church in Washington, the cardinals and priests halted in the church on the way out to sing together the hymn Hail, Holy Queen, Mother of Mercy.
In a quiet way, it was a remarkable, unplanned scene: Fathers Mark Lewis and Richard Kramer, who had begun their ministries as Episcopal priests, singing a hymn to the Virgin Mary with two cardinals of the Catholic Church, Msgr. James Watkins, pastor of Immaculate Conception, and several priests from Rome, on the eve of the fifth anniversary of then-Pope Benedict XVI’s Anglicanorum Coetibus.
Issued Nov. 4, 2009, Anglicanorum Coetibus is an apostolic constitution that provided for personal ordinariates for Anglicans entering into full communion with the Catholic Church. The document allows former Episcopalians and Anglicans to bring elements of their patrimony, including their distinctive liturgy, into the Catholic Church.
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The Vatican-sponsored gathering, on the "Complementarity of Man and Woman," will take place 17-19 November and feature more than 30 speakers representing 23 countries and various Christian churches, as well as Judaism, Islam, Buddhism, Hinduism, Jainism, Taoism and Sikhism.
The conference will aim to "examine and propose anew the beauty of the relationship between the man and the woman, in order to support and reinvigorate marriage and family life for the flourishing of human society," according to organisers.
Speakers will include Lord Jonathan Sacks, former chief rabbi of Great Britain, and Anglican Bishops N.T. Wright and Michael Nazir-Ali.
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Dear Brothers and Sisters,
the first two days of November are for all of us an intense moment of faith, prayer and reflection on the "last things" of life. In fact in celebrating all the saints and commemorating all the faithful departed, in the Liturgy the pilgrim Church on earth lives and expresses the spiritual bond which unites her to the Church in heaven. Today we praise God for the countless host of holy men and women of all ages: simple men and women, who sometimes were the "last" for the world, but "first" for God. At the same time we already remember our departed loved ones by visiting cemeteries: It is a source of great consolation to think that they are in the company of the Virgin Mary, the apostles, the martyrs and all the saints of Heaven!
Today's Solemnity thus helps us to consider a fundamental truth of the Christian faith that we profess in the "Creed": the communion of saints. It is the communion that comes from faith and unites all those who belong to Christ by Baptism. It is a spiritual union that is not broken by death, but continues in the next life. In fact there is an unbreakable bond between us living in this world and those who have crossed the threshold of death. We here on earth, along with those who have entered into eternity, form one great family.
This beautiful communion between heaven and earth takes place in the highest and most intense way in the Liturgy, and especially in the celebration of the Eucharist, which expresses and fulfills the deepest union between the members of the Church.
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As you can see from this archived version, ...[RNS] gave a bungled translation that had the pope denying God is a "divine being":
Francis said the beginning of the world was not “a work of chaos” but created from a principle of love. He said sometimes competing beliefs in creation and evolution could co-exist.Got that? Pope Francis, according to RNS, said, "God is not a divine being..."
"“God is not a divine being or a magician, but the Creator who brought everything to life,” the pope said. “Evolution in nature is not inconsistent with the notion of creation, because evolution requires the creation of beings that evolve.”
The context makes it obvious that the pope is not intending by any stretch of the imagination to deny God is a "divine being." He is, rather, denying that God is a demiurge, i.e. lower-case "builder-god" who merely fashions creatures out of primordial stuff and then leaves them to their own devices. For RNS to not only put the words "God is not a divine being" in the pope's mouth but also refuse to correct its mistranslation would therefore be simply irresponsible.
But that is exactly what RNS did – for forty-eight hours, even as Mohler and others questioned its translation.
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A single friend who recently moved posted a note on her Facebook page: “Was trying out a new church on Sunday when the pastor announced that his November sermon series would be about marriage. ‘And what if you’re not married?’ he asked us. ‘Well, Scripture says “Let marriage be held in honor among all, and let the marriage bed be undefiled.”’
Not the most welcoming way of putting it. “Excuse me?” my friend responded. “In other words, singles, suck it up. Won’t be returning there.”
Most of the responses were supportive, as you’d expect from friends, but several dismissed her concerns or told her, in various ways, to suck it up and stop whining. Other single friends, including widows and single mothers who were single because their loutish husbands left them for Miss Suzy Cupcake, have told me they don’t talk about their struggles because the chances of being dismissed or patronized or even condemned are too high.
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I can never agree with you that the Incarnation, or any truth, has to satisfy emotionally to be right (and I would not agree that for the natural man the Incarnation does not satisfy emotionally). It does not satisfy emotionally for the person brought up under many forms of false intellectual discipline such as 19th-century mechanism, for instance. Leaving the Incarnation aside, the very notion of God’s existence is not emotionally satisfactory anymore for great numbers of people, which does not mean that God ceases to exist. M. Sartre finds God emotionally unsatisfactory in the extreme, as do most of my friends of less stature than he. The truth does not change according to our ability to stomach it emotionally. A higher paradox confounds emotion as well as reason and there are long periods in the lives of all of us, and of the saints, when the truth as revealed by faith is hideous, emotionally disturbing, downright repulsive. Witness the dark night of the soul in individual saints. Right now the whole world seems to be going through a dark night of the soul.
There is a question whether faith can or is supposed to be emotionally satisfying. I must say that the thought of everyone lolling about in an emotionally satisfying faith is repugnant to me. I believe that we are ultimately directed Godward but that this journey is often impeded by emotion. I don’t think you are a jellyfish. But I suspect you of being a Romantic. Which is not such an opprobrious thing as being a fascist. I do hope you will reconsider and relieve me of the burden of being a fascist. The only force I believe in is prayer, and it is a force I apply with more doggedness than attention.
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Three things immediately strike a visitor to the tiny cathedral city of Vic in Catalonia: the smell of pigs that hangs in the air, the lovely arcaded square surfaced with raked sand, and the fog that envelopes the place for 100 days a year. The last may bring out the richness of the first.
Fog was used by the writer Miquel Llor (1894-1966) as a metaphor for the closed, hypocritical society that he portrayed in his novel Laura a la ciutat dels sants – Laura in the City of Saints. I don’t recommend it, except as an indicator of the way things seemed to middle-aged intellectuals in 1931, the year that the Republic was declared in Spain.
Vic was known as the City of the Saints because it produced saints at times that other Spanish towns did not. To acquire a new saint it is necessary first to supply holy men and women as candidates, but then to have people determined to persevere with the slow process of canonisation.
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Sufferers from of the Ebola virus in West Africa believe that "God has forsaken them", a Liberian Roman Catholic bishop, the Rt Revd Anthony Fallah Borwah, has said.
Bishop Borwah was prevented from attending Pope Francis's recent synod on the family because of the travel ban on countries affected by the virus.
He urged his fellow bishops, and the Church, to remember that it was the poor who are their priority, and said that whole families were being "decimated".
Speaking to the US Catholic News Service, he said: "We are losing our humanity in the face of Ebola. . . This disease makes impossible ordinary human kindnesses, such as putting your arm around someone who is crying."
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The proportion of British people identifying themselves as Anglican has halved in the last 50 years, while the proportion of Roman Catholics has remained largely steady, according to new data.
The percentage of self-identified Anglicans in Britain has fallen by half since 1963, according to figures released this week by the British Election Study in the run-up to next year’s general election. This year 31.1 per cent of respondents were Anglican compared to 64.5 per cent in 1963.
A spokeswoman for the Church of England said that it was active across the country, carrying our weddings, baptisms and funerals, and was host to vital community activities.
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Pope Francis will travel to Turkey next month, the Vatican said on Tuesday, his first visit to the predominantly Muslim country which has become a refuge for Christians fleeing persecution by Islamic State militants in neighboring Syria and in Iraq.
During his three-day visit, the pope will meet with Turkish President Tayyip Erdogan and Prime Minister Ahmet Davutoglu. He will also meet Ecumenical Patriarch Bartholomew I, the Istanbul-based spiritual leader of the Orthodox churches that make up the second-largest Christian church family after Roman Catholicism.
"The Holy Father will visit Ankara and Istanbul from Nov. 28 to 30," Vatican spokesman Father Federico Lombardi said in a statement.
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Essentially, the “relatio” (or report) published today, at the close of the Synod, will serve as a starting point for future discussion. It was also presented with great transparency, including even sections that did not win the necessary votes for complete approval.
Before we look at five things the synod did, it’s important to understand the unique “form” of this unusual final document. Pope Francis asked to have all of the paragraphs presented in the “final” report, even those that failed to win the majority needed for full passage (a two-thirds majority). Two of those three dealt with LGBT Catholics, and one addressed divorced and remarried Catholics. What’s more, the Pope asked that the voting results be shown alongside all the paragraphs, which were voted on separately. Gerard O'Connell called this a break with 49 years of tradition.
In other words, if the final document was published with only the fully approved texts, those three paragraphs would not appear.
Why might the Pope have chosen to do this?
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I’ve always felt sympathetic to foreigners on holiday in England who come across a church advertising Mass and displaying crucifixes and statues inside. When they discover later that they have been at a service of the Church of England, not of the Roman Catholic Church, they are puzzled and confused.
So what would you think if you went into a church and heard the clergyman begin: “God, unto whom all hearts be open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit…”?
If you said it was an early part of the Anglican service of Holy Communion, you’d be right. But I’ve just been looking at a new service booklet with the Order of Mass according to the Use of the Ordinariate. It begins with that prayer, yet it is a Roman Catholic liturgy. Instead of bells-and-smells Anglicans stealing the Catholics’ clothes, as it were, we have Catholics (Roman Catholics) cannibalising the Book of Common Prayer
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Huntington’s sensitivity to religion-and-world-politics ought to have commended his analysis to the Vatican for thoughtful consideration and serious discussion. Instead, Huntington-the-straw-man-who-prophesied-endless-civilizational-war is dragged out whenever it’s deemed necessary for officials of the Holy See to say that “a war between Islam and ‘the rest’ is not inevitable” (true, if the civil war within Islam is resolved in favor of those Muslims who support religious tolerance and pluralism); or that Christian persecution and dislocation in the Middle East must be handled through the United Nations (ridiculous); or that the path to peace lies through dialogue, not confrontation (true, if there is a dialogue partner who is not given to beheading “the other”).
The Huntington proposal is not beyond criticism. But Huntington accurately described the Great Change that would take place in world politics after the wars of late modernity (the two 20th-century world wars and the Cold War); he accurately predicted what was likely to unfold along what he called Islam’s “bloody borders” if Islamists and jihadists went unchecked by their own fellow-Muslims; and he accurately identified the fact that religious conviction (or the lack thereof, as in Europe) would play an important role in shaping the 21st-century world. Thirteen years after 9/11, and in light of today’s headlines, is Huntington’s proposal really so implausible?
There is something very odd about a Holy See whose default positions include a ritualized deprecation of the Huntington thesis married to a will-to-believe about the U.N.’s capacity to be something more than an echo chamber.
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Asia Bibi’s death sentence was upheld by the Lahore High Court in Pakistan on Thursday. Bibi, a Roman Catholic mother of five also known as Aasiya Noreen, was sentenced to die in 2010 after she was convicted of blasphemy. Bibi’s Muslim coworkers accused her of drinking the same water as them and verbally challenging their faith.
“I met Asia in prison a month ago. She’s fine and was hoping to hear good news, but, alas, our ordeal is not over yet,” Bibi’s husband, Ashiq Masih, told Morning Star News after yesterday’s decision.
World Watch Monitor reports that Bibi’s attorney Naeem Shakir challenged the testimony of the women who feuded with Bibi, arguing to the appellate court that their testimony had been hearsay because the complainant in the case had not heards Bibi’s words himself. The judges ignored Sharkir’s critiques, suggesting he should have raised them the trial level.
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What is really happening at this synod is an earnest effort by pastors of the church to determine how best to encourage people to live the Catholic faith. This is no easy task. A move too far in the direction of merely repeating old formularies will not work. A move away from what constitutes the very definition of what it means to be Catholic will not only erode the church’s self-identity and betray her founder’s mandate, it will also insult and alienate many Catholics who strive to live by the church’s teachings. This is what we pastors call the art of pastoral practice.
The practice is best modeled by Jesus’ encounter with the woman “caught in the very act of adultery” (John 8: 1-11). His interlocutors somehow thought that they could drive a wedge between his allegiance to biblical law and mercy. So they cast the woman before him and demanded that he say whether she should be stoned, as the law stipulated. The tension built as Jesus doodled in the sand. Finally he replied, “Let you who is without sin cast the first stone.”
The story does not end there. Jesus turned to the woman at his feet and delivered gentle, memorable words—a message that makes the whole story an encounter of faithful mercy: “Go and sin no more.” If this model—finding the balance between justice and mercy, which are often in tension—weighs heavily on the minds of bishops gathered in Rome, that will be an achievement for the church and its pastoral model.
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Among the 253 participants in the Synod on the Family which will conclude here in the Vatican on Sunday are eight delegates from different Christian Churches who are sharing insights from their own communities and traditions. Among them is the Anglican Bishop of Durham Paul Butler who has specialised in children and family ministry within the Church of England. As a husband and father of four children, Bishop Butler also brought his own experience to the Synod and especially to those working in one of the English language groups this week.
Bishop Butler sat down with Philippa Hitchen to talk about his impressions of the two-week meeting and about the struggle within the Anglican world of reaching out to people in same-sex relationships while upholding the Church’s teaching on marriage and family life
Read and listen to it all (about 8 1/3 minutes).
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The midterm report, presented by Hungarian Cardinal Peter Erdo, was intended as a summary of the synod’s conversation to date, and has no standing as a statement of church teaching. It likely will be significantly modified before a final version is adopted by the bishops on Friday.
One cardinal taking part in the synod told reporters today that some media coverage distorted a proper understanding of the document, falsely suggesting that it contained firm conclusions of the whole body.
“We’re now working from a position that’s virtually irredeemable,” said Cardinal Wilfrid Fox Napier of South Africa.
“The message has gone out that this is what synod is saying, that this is what the Catholic Church is saying,” he said. “Whatever we say hereafter will seem like we’re doing damage control.”
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Some of the most interesting debates taking place in Catholicism these days on family and marriage issues revolve around the work of gay Catholics who are orthodox in their stance on church teachings, as articulated in the Catechism and elsewhere.
Yes, this is a complex crowd. There are important debates in these circles about the degree to which homosexual orientation itself should be seen as a unique gift from God and, by implication, a part of God's plan for creation. There are also debates here about the degree to which sexual orientation should be openly celebrated as a key source of a person's public identity. (Can orthodox Catholics use "gay" language in a way that is positive and helps the church?) I get all of that.
All I am saying is that the language used in these discussions is often very close to the language that news consumers are hearing from the Vatican – filtered through the political, not doctrinal, lens of the press. The "tone" of the discussions in this niche in Catholic thought, and some content, is very similar to the current Vatican language that we are reading.
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For a Church that has historically linked the word “homosexual” with the word “sin,” the idea of welcoming gays in any capacity can appear to be a significant move. Headlines immediately spoke of a “dramatic shift” and a “more tolerant” stance from the church.
But before rushing to conclusions, everyone, on all sides, should calm down.
First, here’s what the document actually is:
The relatio is a mid-Synod snapshot of 200+ Catholic leaders’ conversations that happened in the Synod hall last week. It is a starting point for conversations as the Synod fathers start small group discussions this week.
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Using strikingly open language, an interim report of a Vatican synod on modern family life says the church needs to welcome and appreciate gays, and offers a solution for divorced and remarried Catholics who want to receive Communion.
At a press conference to present the report, Cardinal Tagle of the Philippines said the most discussed topics at the Synod so far were the impact of poverty, war and immigration on families.
But one veteran Vatican journalist called the newly proposed language on gays and civil marriages a “pastoral earthquake.”
“Regarding homosexuals, it went so far as to pose the question whether the church could accept and value their sexual orientation without compromising Catholic doctrine,” said John Thavis, a former Rome bureau chief for Catholic News Service.
Read it all.
Update: An AP article is here--read it all also.
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Is another way of putting it that the focus on divorced and remarried Catholics and on annulments risks overshadowing the bigger question, which is how to prevent marriages from breaking down in the first place?
Absolutely. The preventative approach is important. Of course, we never should be making a choice between helping people who are suffering and trying to prevent them from getting hurt in the first place. We have to do both.
What would be most useful to you as an American bishop out of this synod?
I think the most useful result would be a confirmation of the beauty of the Church’s teaching and a resolve on the part of the Church at all levels, not just the bishops, to support marriage and family.
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Pope Francis has signalled his blessing to the breakaway traditionalist American church at the centre of the split which has divided the 80 million strong worldwide Anglican Communion over the issue of sexuality.
He sent a message offering his “prayers and support” to Archbishop Foley Beach, the new leader of the Anglican Church in North America (ACNA), the conservative movement which broke away from The Episcopal Church after the ordination of the first openly gay bishop.
His message underlines the pressure facing the Archbishop of Canterbury, the Most Rev Justin Welby, as he attempts to avert a formal schism in worldwide Anglicanism.
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I happened to come across these this week, and I haven't seen them since 1990 when we first caught them on boxing Day in England (really). French with english subtitles, beautifully filmed, and, perhaps most notably, full of Christian themes--KSH.
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Pope Francis has communicated his personal greetings and blessings for the new ministry of the Most Rev. Foley Beach, Archbishop of the Anglican Church in North America [ACNA].
Speaking to the congregation of over 1500 gathered at the Church of the Apostles in Atlanta on 9 Oct 2014 for the installation of Archbishop Beach as leader of the ACNA, the Anglican Bishop of Argentina, the Rt. Rev. Gregory Venables stated that he had received a telephone call last week from "Fr Jorge", the former Cardinal Archbishop of Buenos Aires Jorge Bergoglio -- now Pope Francis. Bishop Venables noted that he had long had a warm personal relationship with Pope Francis from his days as leader of the Argentine Catholic Church, and added Anglicans should rejoice in the current occupant of the chair of St Peter as he was a "Bible-believing, born again Christian."
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In Detroit, a group of Catholics borrowed the idea of flash mobs for "Mass mobs" to help revitalize urban churches.
Every month, a group called Detroit Mass Mobs picks a church, spreads the word on Facebook — and just like that, it fills up and buzzes with the energy it once had.
St. Florian Catholic church is an eight-story, red-brick church built in 1908 by the Polish families who flocked here to work for Dodge, Ford and Packard. It seats 1,500 people, but normally only about 200 people attend noon Mass. On a recent Sunday, Thom Mann, an organizer with Detroit Mass Mob who's not a regular at St. Florian, had to get here early because, he says, "there'll be standing room only."
"People are upset that the churches are closing, but the simple reason is, people don't go," Mann says.
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In what ways did St. Francis revolutionize and transform the Church?
Six—detailed in my book: through a high view of friendship, by embracing the other, through personal poverty, by developing a new spirituality, through gentleness and care for creatures, and by embracing death.
For many of us, a favorite image of St. Francis is that of him delivering a spirited sermon to the birds. Did that really happen, and why did that particular story become so central to his legacy?
Sure, it happened, but it wasn’t cute. Our iconography has made it seem just cute—you know? Instead, as with many of the iconic moments in his life, it happened at a time of personal crisis and uncertainty.
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He urged the Catholic Church not to “capitulate to culture” nor to succumb to a weakening of discipline that he said had “caused havoc” within the Anglican Church. He said that he had watched the growth of the ordinariate with close interest.
“Allowing Anglican patrimony to flourish should not just be taken as an exception, but it could be a charter for the future,” he said.
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The prominent Anglican Bishop, Michael Nazir-Ali, formerly the Bishop of Rochester, has spoken of the overriding importance of the Catholic Church's global voice for the future of Christianity in a world threatened by Islamic militancy and secularism. He said the Catholic Church potentially had "a great future and a huge opportunity" in the emerging world order and that it now had allies in upholding orthodoxy, even in unexpected quarters. However, he said that how effective it would be depended on how Rome viewed its own position and on its willingness to address its approach to certain issues. He identified these as culture and language and discipline.
Bishop Nazir Ali, who has both a Christian and a Muslim family background and is now President of the Oxford Centre for Training, Research, Advocacy and Dialogue (OXTRAD), made his remarks to the clergy of the Personal Ordinariate of Our Lady of Walsingham - the structure set up by Pope Benedict to allow Anglicans to enter the full communion of the Catholic Church, bringing with them elements of their Anglican patrimony. He was speaking on the subject: "A Global Christianity in the Making" to the Ordinariate clergy's plenary session at St Patrick's Catholic Church in Soho Square, London
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The discussion preceding the synod of bishops on the family has ignored the most vulnerable party in divorces and remarriages: children. In so doing, it mirrors the discussion of sex and marriage in western culture more broadly, which focuses on the gratification of the desires of adults—however legitimate—while paying no attention to the needs of children.
For some children, no doubt, their parents’ divorce brings relief. For many, however, it leaves a wound that never fully heals. Children find themselves caught between two parties who each have a claim on them. They can frequently feel like pawns in a game, or like a piece of land fought over by conflicting nations. They have to grow up fast to take care of adults who, in their hurt, have begun to act like children.
Divorce ends the world that the child knows. It says that the foundation of her life, the structure that produced her and formed her is no more. This is captured well in the title of a book by a professor of youth ministry, Andrew Root: The Children of Divorce: The Loss of Family as the Loss of Being. The title is not an exaggeration.
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The Council has also had an enormous impact on Anglicanism, especially on the Anglican understanding of the Church, its liturgy, ministry, mission, and approach to Christian unity. By opening Rome to ecumenical dialogue it made the work of the Anglican-Roman Catholic International Commission (ARCIC) possible. With a few bumps along the road, ARCIC has achieved significant convergence in several areas that previously separated our two traditions: eucharistic theology, ministry and ordination, justification, ecclesiology, and authority. In the spirit of ARCIC, Anglicans and Roman Catholics have come together locally in many practical ways, and their bishops have held conversations in various parts of the world under the aegis of a parallel but more recent body, the International Anglican-Roman Catholic Commission for Unity and Mission. A debate about the legacy and significance of Vatican II that may appear at first sight to be a purely internal issue for Roman Catholics is actually vitally important to Anglicans.
So what resources will enable us to understand what Vatican II had to say and what we can learn from it? The texts that the Council produced are available in English, Latin, and many other languages at is.gd/VaticanII. There are several English translations of the documents published in book form, including those by Walter Abbott, SJ (1966) and the generally superior edition by Austin Flannery, OP (1975, with subsequent revisions). The standard, authoritative translation is now that edited by Norman Tanner, SJ, Decrees of the Ecumenical Councils (Georgetown University Press, 1990), in two volumes with Latin and English facing each other on each page. But most of us are grateful for some guidance in choosing and understanding what to read. Tanner’s Vatican II: The Essential Texts has interesting introductory essays by Benedict XVI and James Carroll, as well as brief prefaces to each document. It is a handy size for carrying around and dipping into, but it contains only six of the sixteen documents produced by the Council.
Much more helpful to someone wanting to get to grips with the riches of Vatican II is the well-named Keys to the Council: Unlocking the Teaching of Vatican II by Richard R. Gaillardetz and Catherine E. Clifford.
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A basic general condition is this: to speak clearly. No one must say: “This can’t be said; he will think of me this way or that …” It is necessary to say everything that is felt with parrhesia. After the last Consistory (February 2014), in which there was talk of the family, a Cardinal wrote to me saying: too bad that some Cardinals didn’t have the courage to say some things out of respect for the Pope, thinking, perhaps, that the Pope thought something different. This is not good; this is not synodality, because it is necessary to say everything that in the Lord one feels should be said, with human respect, without fear. And, at the same time, one must listen with humility and receive with an open heart what the brothers say. Synodality will be exercised with these two attitudes.
Therefore, I ask you, please, for these attitudes of brothers in the Lord: to speak with parrhesia and to listen with humility.
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If you are a Christian who doesn’t smoke, abstains from sex outside your heterosexual marriage and can get your priest to vouch that you go to church at least three times a month, you may qualify for a new Catholic alternative to health insurance.
Taking a cue from evangelicals, a group of traditionalist Catholics on Thursday (Oct. 2) unveiled a cost-sharing network that they say honors their values and ensures that they are not even indirectly supporting health care services such as abortion that contradict their beliefs.
Christ Medicus Foundation CURO, as the group is called, will be financially integrated with Samaritan Ministries International, which was launched in 1991 by an evangelical home-schooling dad. The SMI network now serves 125,000 people and is exempt from the Affordable Care Act.
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ECKSTROM: Well, the argument is really about, most immediately about communion for divorced Catholics. So under church law right now, if you are divorced and get remarried outside of the church, you can't get communion. And so what they're arguing about is whether or not they should change that rule and allow those divorced Catholics access to communion.
ABERNETHY: Now there's no voting, no decision-making, no change in this synod. But next year there's going to be another synod next October about the family again, and then, Kim—
KIM LAWTON, managing editor: Well, then there could be some change. I mean, nothing's ever guaranteed, especially when you're talking about the Catholic Church, but this is supposed to be the time for just discussing and debating some of these issues. And then decisions would come later, down the road. And on this issue of divorce and remarriage, you know, the church doctrine is that sacramental marriage is forever. It cannot be dissolved. And so therefore they don't recognize divorce, and therefore if you are divorced and you get remarried, in the church's eyes you're living in adultery, and that's why you cannot take communion and other sacraments. And so what the cardinals are arguing about is does it affect the doctrine that marriage is not able to be dissolved if you change how you treat people who are in those situations? And I think some of the conservatives are worried if you start tinkering around with that, what other issues and areas of teaching can be tinkered around with?
ABERNETHY: But there's a lot more that they could be discussing and probably will be discussing.
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Pope Francis has summoned bishops from all over the world to Rome to discuss issues concerning families – including hot-button issues like artificial contraception and gay civil unions.
The meeting, called a synod, opened on Sunday and is seen as a test of Francis' vision of a more merciful Church.
Not since the landmark Second Vatican Council half a century ago has a church meeting raised so much hope among progressive Catholics — and so much apprehension among conservatives.
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In the most Catholic country in Asia, The Philippines, the Church has played a significant role for centuries.
Recently the Catholic Church lost a long battle in a bid to prevent a family planning bill which aims to provide contraceptives to those who need it most.
Read it all and see what you make of the video. Please note that this is part of a series, there are also reports for example from Brazil and Ireland and Ghana.
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On Monday the Telegraph reported that the husband of a woman who earlier this year allegedly stayed for “at least three nights” at the house of Kieran Conry, until recently Roman Catholic Bishop of Arundel and Brighton, is threatening to sue the Roman Catholic Church. Bishop Conry stood down at the weekend after admitting he had broken his vows of celibacy; and the anonymous husband, who has filed for divorce, is claiming that the bishop’s penchant for women was well-known among the Roman Catholic hierarchy and that its failure to take action led directly to the break-up of his marriage. His solicitor, Ms Clare Kirby of Kirby and Co, said that he was considering an action against the Church, although the case was “in its infancy”:
“My client was trying to deal with this confidentially and went to the bishop for help in reconciling his marriage after he became aware that the bishop was the third person in his marriage. I first wrote to the bishop on behalf of my client some months ago, asking him to respond, but heard nothing back. I wrote again, but all we got was a menacing letter from the bishop’s lawyers indicating the possibility of defamation proceedings.”
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This Synod is an opportunity to express timeless truths about marriage. Why do those truths matter? How do they represent true love, not “exclusion” or “prejudice,” or any of the other charges brought against marriage today? Men and women need desperately to hear the truth about why they should get married in the first place. And, once married, why Christ and the Church desire that they should remain faithful to each other throughout their lives on this earth. That, when marriage gets tough (as it does for most couples), the Church will be a source of support, not just for individual spouses, but for the marriage itself.
You have written so powerfully, Holy Father, of the importance of a new evangelization within the Church: “An evangelizing community gets involved by word and deed in people’s daily lives; it bridges distances, it is willing to abase itself if necessary and it embraces human life, touching the suffering flesh of Christ in others.”
May we humbly suggest that in the context of marriage and family life your words are a call to personal responsibility, not only for our own spouses and children, but for the marriages of those God has put by our side: our relatives and friends, those in our churches and in our schools.
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1) What is an archangel?
The word “archangel” (Greek, archangelos) means “high-ranking angel”—the same way that “archbishop” means a high-ranking bishop.
Only St. Michael is described as an archangel in Scripture (Jude 9), but it is common to honor St.s Gabriel and Raphael as archangels also.
2) Why are they called “saints” if they’re angels rather than humans?
The word “saint” (Greek, hagios) means “holy one.”
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What is the point of this world synod of Catholic bishops on the family that is starting in Rome on October 5, a week tomorrow?
Most talk in the papers and in the crabbed and febrile world of the internet has been about whether divorced people who remarry should receive Holy Communion. This matters, because Communion is the symbol and channel of a Christian’s spiritual relations with God. And yet Pope Francis, who, we have learnt, is no friend of laws as a substitute for ideals, says that this is not the point of the synod at all.
The Pope often speaks openly when he shares an aeroplane with journalists, and, on the way back from his pilgrimage to the Holy Land earlier this year, he said: “I have not been happy that so many people – even church people, priests – have said: 'Ah, the synod will be about giving Communion to the divorced’.” His difficulty was that he “felt everything was being reduced to casuistry”
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For better or worse, change is not coming next month. This year's synod is supposed to prepare the agenda for another, larger synod in October next year. That second gathering will then make recommendations to the pope, with whom the final decision on any change will lie.
Pope Francis could choose to leave the work of mercy in this area to a commission he established last month for the purpose of simplifying and streamlining the marriage-annulment process. The pope has suggested that as many as half of all Catholic marriages are actually invalid, "because people get married lacking maturity, they get married without realizing that it is a lifelong commitment, they get married because society tells them they have to get married."
Focusing on reform of the annulment process could be appealing to a leader who, for all his innovations, has declared himself a "son of the church" on moral teaching. As the pope has said regarding contraception, "the question is not whether to change the doctrine, but to go deeper and make sure that pastoral care takes account of situations and of what each person is able to do."
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In an article in this week’s The Tablet, Bishop Oliver Dashe Doeme, half of whose diocese in northern Adamawa state is now under the control of Boko Haram, spoke of the appalling conditions for those Catholics who remained.
“We have our members who have been killed, those who have been abducted, among whom are men and women as well as children. There are those who are forced into marrying Boko Haram members, some have no houses to lay their heads. Also many have no food to eat nor do they have clothes to wear,” he said.
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