Sustainable Development Goals, Agenda 2030 and Religion class.

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Sustainable Development Goals, Agenda 2030 and Religion class.

What is the relationship between the Sustainable Development Goals and the Religion class, are they compatible, and can they be integrated into the Religion class?

Javier Segura-March 8, 2021-Reading time: 4 minutes

The Sustainable Development Goals (2015-2030), also known by their acronym SDGs, are an initiative promoted by the United Nations. The overall objective is to achieve a more equal and healthy world. It is specified in 17 goals to which it is not easy to put a catch: end poverty in all its forms worldwide, promote inclusive and sustainable economic growth, full and productive employment and decent work for all, reduce inequality in and between countries... In Spain this 2030 agenda even has its own ministry that depends on the second vice-presidency of Pablo Iglesias.

One of the lines of action to achieve the goals of the 2030 Agenda is precisely education. Therefore, it is not strange that also when it comes to developing the new curriculum of Religion at this time of implementation of the LOMLOE, the SDGs and the 2030 Agenda are present as a horizon of dialogue and encounter between the ministerial proposals and the contributions of School Religious Education.

The Developmental Objectives need to be examined closely in order to see how to properly incorporate them into the development of the Religion curriculum.

How to assess this convergence of the SDGs and the religious education curriculum? In this case I believe that St. Paul's wise counsel to the Thessalonian community is applicableExamine everything carefully and keep the good things.(1 Thess 5:21) It is evident that in many of these objectives we can agree and have a constructive collaboration. There are undoubtedly good things we can keep, to paraphrase the apostle. But, also following his teachings, we have to examine everything carefully in order to see how to incorporate them correctly into the development of the Religion curriculum.

The first point I would highlight in this discernment is that, being convergent in some of their objectives, school religious education has its own purpose. And this marks the way in which these objectives could be incorporated into the Religion class curriculum.

As Carlos Esteban recalled in the Forum 'Towards a new Religion curriculum'. The three aims that the Church in Spain indicated for ERE in the document 'Pastoral Orientations on School Religious Education (1979) are surprisingly topical:

That the student is lucidly positioned before the cultural tradition.
That the student is critically inserted in society.
That the student can find answers to the ultimate meaning of life and its ethical implications.

These three objectives are dimensions of the Christian worldview that the Religion class should bring to the students. This global, internalized vision of Christianity, which the student integrates into his or her own life as a key competency, is the basis of all Catholic education. Also of the Religion class.

It is in this critical insertion into society that we can consider this dialogue on the SDGs and their application in the 2030 Agenda. It is a dialogue that faith must assume with the culture of each time, but it can only do so in an enriching way to the extent that it starts from its own Catholic identity, which helps it to do so in a critical way. Without this identity, the risk is to dilute and confuse the objective, turning school religious education and Catholic education in general into an uncritical support to the 2030 agenda.

It is not a question of looking askance or suspiciously, much less defensively, at the society in which we live. We need a curriculum in dialogue with society, embedded in the school pedagogy, capable of responding to the challenges presented by today's education. But all of this starts from the fact that the curriculum really serves to give our students the keys to Catholic identity.

And in this sense, Christian anthropology provides some keys that, we should not be afraid to say, do not coincide in essential aspects with those that can be proposed from other ideological instances. The person, man and woman, created in the image of God, open to transcendence, capable of good, wounded by sin, in need of redemption, resurrected, with Christ as a model of humanity... is our point of reference, which can illuminate in a special way the concrete life of our students.

We must teach how to face the challenges facing society and do so from the perspective of Christian humanism.

On the other hand, the SDGs and the 2030 agenda have, as is often the case in this type of document, a breadth of objectives that allow for different readings and realizations. The goal can be fine or ambiguous. But the way in which it is achieved, the means, must be put on the table.

The objective 5.6, for example, of '.ensuring universal access to sexual and reproductive health and reproductive rights'.The fact is that, uncritically assumed, it could lead us to support measures contrary to Christian morality, which one can easily intuit. Undoubtedly, Christians have a lot to say, and we must say it, about how to achieve the goals of the 2030 agenda. And so we must teach our students. But with that dose of critical vision that the bishops recommended in 1979 and which, in today's liquid world, is especially necessary. We simply have to teach them to face the challenges facing society and which are included, in part, in the 2030 agenda, and to do so from the perspective of Christian humanism.

In the SDGs we will find points of encounter and dialogue. And it is good that, as the apostle of the Gentiles did in Athens, we establish this dialogue. We should be aware that when we speak of the resurrection of the dead, when we propose a transcendent vision to an immanent society, we may also be told that this is what they will hear us speak about at another time. Like Paul, in Corinth, we will then discover that the cross is always a scandal or stupidity for one or the other. But it is always the key to life and to the interpretation of reality for a Christian.

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Translation of the article into English

Culture

The True Cross and the meaning and significance of the relics of Jesus Christ

The relics of the saints are a source of piety for all Christians, being an object of veneration, since they are the remains of those who already enjoy eternal glory. In the case of the relics of Our Lord, they take on an incalculable meaning.

Alejandro Vázquez-Dodero-March 8, 2021-Reading time: 10 minutes

Every human being leaves behind a legacy of his existence, for what he was, for what he did, for what he used -the so-called "relics by contact"-. That also happened to the Son of God, who was a true man: he developed as one more among us during several years here on Earth, and left us that legacy we are referring to.

There is evidence that confirms the historical existence of Jesus of Nazareth. A different thing are those objects of which he made use and that have been able to reach our days, whose authenticity in the great majority of the cases cannot be certified but by the tradition that accompanies the piety.

Narratives that come to life

Certainly the Apostles and first disciples recognized Jesus as the Redeemer, sent by the Father, and it is to be expected that what he wore would be treated with great devotion and reverence. The first Christian communities would try to keep a good memory of the Master, as much for what he did and said as for what he wore. Exactly what happens to us with our ancestors, but in this case it is the same God incarnate.

The objects used by Christ would be of great didactic value, reinforcing with great efficacy the teachings of his doctrine that was transmitted from generation to generation. In other words, the narration of the Redeemer's deeds and teachings would come to life.

But the fact of having relics of our Redeemer goes far beyond this didactic value. We are referring to piety, to which relics help enormously.

The relics

Popular religiosity has several sources of inspiration to find itself. One of them, and of no little relevance, are the relics of the saints and, in particular, the relics of Our Lord Jesus Christ.

The Catechism of the Catholic Church dedicates its point 1674 to popular religiosity, and points out that ".The religious sense of the Christian people has always found its expression in various forms of piety around the sacramental life of the Church, such as the veneration of relics, the veneration of the Holy Sacraments, and the veneration of the Holy Spirit. (...)", citing as sources the Council of Nicaea II and the Council of Trent.

Certainly anyone can be inspired by a relic to reach God. In the case of the relics of Jesus, it is about God himself, and for this reason they acquire a very particular relevance.

It is very graphic, and helps us to understand the value of what Jesus used, the passage of the woman who was suffering from a serious illness but thought that by touching the clothes of the Messiah she would be cured. The evangelist tells us that Jesus cured her, rewarded her faith demonstrated by the fact that she thought that by touching the clothes of God made man himself she would be cured.

This Gospel event and other similar ones, as well as the consideration of the greatness of the fact that God became one of us, would lead us to consider these objects used by Jesus as holy, to give them the character of "mediators" between the divine holiness and the needs of souls in this world.

What are relics in the Catholic Church?

They are the remains of the santos -and of Our Lord Jesus Christ - after his death. In a broader sense, they constitute the whole body or each of the parts into which it was divided. Relics also include clothing and objects that may have belonged to Jesus or the saint, or may have been in contact with them, considered worthy of veneration.

From the beginning of Christianity we find signs of veneration of relics: objects related to the life of our Savior and of those who died for the faith as a result of persecutions began to be preserved and held in great esteem.

On the other hand, the cult of relics has always been a phenomenon of great social, economic and cultural importance. Because of the attraction they have aroused for so many generations. The places where relics have been preserved have acquired a special relevance for religious tourism and popular piety.

Churches with relics of the True Cross - the cross on which Jesus died - became renowned over time. Pilgrims flocked to these temples to pray before the relics and gain indulgences for their souls. At first they went to the Holy Land, but later, as the relics spread throughout the world, a whole network of pilgrimage routes emerged. Incidentally, thanks to these pilgrimages, Europe became a community of believers.

The cult of relics

Since the beginning of Christianity, the body has been venerated, both for the fact of proceeding to its burial, with that component of respect for what God created to house the soul, as well as for the fact that history has cases of miraculously incorrupt bodies of certain saints that have led to venerate them as something sacred.

In the case of Our Lord we can refer to his holy blood, which, as we will see in another article, is preserved as a relic and arouses great interest and devotion.

Likewise, as we said, what those who would be proclaimed saints wore, and of course what Our Lord wore, would arouse admiration and piety in believers.

During the period of persecutions at the birth of the Church, the cult of relics was deeply rooted. Many would go to great lengths to obtain a relic. Huge sums of money were paid for the body of a martyr or for his utensils.

And, as so often happens in the history of mankind, disputes and even quarrels arose between cities over the ownership of relics.

Relics and liturgy

Gradually the relic was linked to the Eucharistic sacrifice, to the point that in the early days of Christianity Holy Mass was celebrated over the remains of the holy martyrs who had shed their blood for the Kingdom of Heaven. In fact, the first basilicas built after the first persecutions were erected over the crypts where the bodies of the martyrs lay. Later, some of these bodies were transferred to the cities to be deposited in temples built on top of the crypts where the bodies of the martyrs lay. ad hoc for it.

The bodies of the saints were deposited as relics at the doors of the churches: the faithful kissed them before entering. Another place where they were kept was in private oratories and sometimes even in private homes.

There was a time when the practice of fragmenting the bodies of the saints began and how much was used to distribute it among the various Christian communities. Many held that no matter how small the fragment, it retained its virtue and miraculous powers. In the case of Our Lord, as we shall see, it would also happen with the cross on which he died, with his blood and other relics.

La Vera Cruz: discovery and several vicissitudes

The Vera Cruz ("true cross") is the one on which, according to tradition, Jesus Christ was crucified.

In the 4th century, Emperor Constantitus sent his mother, Empress Helena of Constantinople - Saint Helena - from Rome to Jerusalem to demolish the temple of Venus on Mount Calvary, and had it excavated until what was believed to be the True Cross was found. It is documented by historians of the IV and V centuries.

Tradition has it that the saint interrogated the most learned Jews of the country to verify the authenticity of the cross of Jesus, after which the ground of Golgotha, where Our Lord was crucified, was examined. Jerusalem was totally destroyed in 70 A.D. by Titus, including the temple, and therefore it was thought that the Holy Cross could be found underground.

Three crosses were found: that of Jesus and that of the two thieves. As it was impossible to know which of the three crosses was that of Jesus, the legend tells that Helena had a sick man brought to her, who when he came in contact with the cross of Gestas, his health worsened, and when he was touched with the cross of Dimas, he remained as he had been at the beginning; but when he was touched by that of Jesus, he was completely restored. The day of the Invention of the Holy Cross is celebrated on May 3.

The title of the crime

Although some argue that what is relevant to identify the cross of Jesus would be the title ("titulus") of the crime of the executed that was placed on his head, once crucified. In the case of Our Lord, "Jesus of Nazareth, King of the Jews", according to St. John in his Gospel.

The saint divided the Holy Cross, and half of it she took with her back to Rome.

Today we have the Basilica of the Holy Sepulchre, built by the Empress in the place where the cross was found and where the relic was kept. Years later, in the 7th century, on the occasion of the Persian conquest of Jerusalem, the True Cross was outraged and relocated. But soon it was recovered and returned to Jerusalem, and legend has it that in the procession of entry into the city the emperor wanted to carry the cross, and unable to do so, he had to strip off the finery he wore; then, as Christ with no other adornment than his being, he could carry it and bring it into Jerusalem. That is why the feast of the Exaltation of the Holy Cross is celebrated.

But for several more times, as it is known, Jerusalem was occupied and sacked, and also the relics of the True Cross suffered such occupation and sacking. At the beginning of the 12th century, when Jerusalem was reconquered by the Crusaders and the Church of the Holy Sepulchre was rebuilt, the holy city once again had the holy relics.

In short, the parts of the Vera Cruz that were preserved in Rome suffered various vicissitudes, such as the title, which was hidden in various places of the temple, even in the wall, discovered in many others, and walled up again. To date only the right half of the "titulus" is preserved in the church of the Holy Cross.

Several testimonies on the Vera Cruz and the paleographic evidence

We have several direct testimonies about encounters with the True Cross, such as the visit of Egeria the Spaniard in 383 AD to the Holy Sepulchre. Or that of Socrates Scholasticus in the 5th century, who described the relic as "a tablet with different symbols written by Pilate, saying that Christ, King of the Jews, has been crucified". Also Somozeno of Gaza knew some of the workers who discovered the crosses in the Gogotha, and testifies about the titulus written in Hebrew, Latin and Greek.

In any case, these data do not seem conclusive to determine the authenticity of the relic. There is one test that could not be performed due to the smallness of the relic samples: the dentrological analysis of the wood.

However, the paleographic test could be carried out in order to examine the writing and determine the time and place of the writing based on the calligraphy. As for the "titulus" it coincides with the praxis of the time the fact that the name of Jesus is abbreviated in the three languages in which it is written: Hebrew, Greek and Latin. As for the way of writing, Jewish, it coincides with the use of the first century A.D. of the inclined letters with long tails. Specialist Jewish paleographers conclude that the letters of the "titulus" are typical of the first century.

We also have studies that assure that the "titulus" we have could not have been a copy or forgery, both because the name of Jesus is abbreviated, as was the custom of the time, and because of the order in which the languages are listed: Hebrew, Greek and Latin - if it had been forged, we can imagine that it would be listed according to the order of the Gospel of St. John, Hebrew, Latin and Greek-.

Relics of the Vera Cruz as of today

The dispersion of the relics to different churches in different countries is documented, starting from the division made by St. Helena of what was found of the True Cross. Each parish wanted to have a testimony of the suffering of Christ on the Cross.

Fathers of the Church, such as St. Gregory of Nyssa and St. John Chrysostom, wrote that some Christians wore fragments of the Cross around their necks in golden reliquaries.

We have fragments of the True Cross in many churches around the world, notwithstanding the lack of verification of its authenticity in many of these cases, because we do not know if they correspond to the one found by St. Helena or in any case with the one on which Jesus Christ died.

The relics used to be divided, for very diverse reasons, always considering that each fragment conserved the virtues of the original relic. By way of example, suffice it to cite the documented division of the Patriarch Sophronius I in 638 of the relic in 19 parts, dispersing them in various cities to prevent the Muslims from destroying it.

Or the taking of Constantinople, Byzantine capital, at the beginning of the 13th century, by the Crusades, who, requisitioning dozens of relics, were taken to several European cities. Among these cities, Venice stood out, where several samples of our relic were taken -in fact, to this day, the Basilica of St. Mark houses one of the largest pieces of the True Cross-. Or the dispersion of small splinters of the relic on the occasion of the deliveries made by various Popes to different people and communities over the centuries.

The authenticity of relics

Historically there have been many forgeries and reproductions of the relics of Vera Cruz, to the point that the Church imposed strict rules to determine their authenticity and to avoid as much as possible their traffic and forgery. The Fourth Lateran Council in 1215 forbade the transfer of the relics, providing for the prohibition to buy or sell them under penalty of excommunication.

On the other hand, there has been speculation about the volume of the cross of Christ that could have been preserved, and we have the 1870 study by Charles Rohault de Fleurywho concluded that the sum of all the existing relics amounted to one third of a cross three meters high.

As for the veracity of the relics of the True Cross, it has been concluded that at least those from Rome, Constantinople or Jerusalem are genuine.

Other fragments

Other fragments also considered by many to be authentic are found in the monastery of Santo Toribio of Liébana at Cantabria -In the 5th century, Toribio, who was entrusted with the custody of the Vera Cruz, was appointed bishop of Astorga and returned from Jerusalem to Spain, taking part of the relic with him; and in the 5th century, Toribio, who was appointed bishop of Astorga, returned from Jerusalem to Spain, taking part of the relic with him. Caravaca de la Cruz, Spain.

According to an analysis carried out in 1958, the piece of wood preserved in the monastery of Santo Toribio de Liébana corresponds to the species Cupressus sempervirensThe possibility that such wood may be older than the time period corresponding to the common era was not excluded. The same study specified that Palestine is located within the geographic area of Cupressus sempervirens.

In Caspe, Zaragoza -Spain-, there is another fragment of the Vera Cruz, one of the largest in the world, in addition to those of Paris and Santo Toribio de Liébana.

In Santa Cruz de Tenerife -Canary Islands, Spain-, in the Matriz de la Concepción church is preserved the foundation cross of the Canary capital, considered a relic of the Vera Cruz itself. It is kept in a crystal urn in the shape of a cross. The said cross has the patronage of the city shared with Santiago el Mayor. The Holy Cross is also the patron saint of the town of the Puerto de La Cruzalso located in Tenerife.

One of the greatest relics of the cross of Christ is found in the Heiligenkreuz Abbey -Austria-.

Also very relevant is an image of Jesus Christ crucified, called "Santo Cristo de la Veracruz", a work of the Jaén-born artist. Juan Martínez Montañés of the early XVII centurywhich is located in the church of San Francisco in Popayan. It seems that in the interior of the cross of this image is a splinter of the Vera Cruz, acquired by the conqueror Sebastián de Belalcázar in Spain.

Relics of the Vera Cruz in the rest of the world

In all these other countries we have relics of the Vera Cruz -small historically preserved splinters-:

HondurasThe Museum of the History of the Americas has preserved a fragment of the Vera Cruz, which was donated by the Museum of the History of the Americas. Bulgariain a gesture of brotherhood between the two peoples.
Venezuela - La Santa Cruz church in Barquisimetostatus Lara-.
Mexico.
Guatemala -there are two fragments, in the church of San Francisco and in the church of La Recolección, both located in the capital city of Guatemala-.
Costa RicaA splinter is kept in the Metropolitan Cathedral.
Colombia.
Nicaragua.
Chile -Basilica of La Merced, Vera Cruz Parish at Archdiocese of Santiago de Chile e Sacred Hearts Church at the Diocese of Valparaíso-.
Peru -basilica of the Vera Cruz in the center of Lima-.
Córdoba, Argentina: sanctuary of the Señor de la Buena Muerte.

Veneration of the Vera Cruz

On Good Friday, in memory of the Passion of Our Lord, the True Cross is venerated in the Catholic Church, part of the Orthodox Church and the Anglican Church.

Also as a sign of special appreciation and veneration when venerating the Vera Cruz, genuflection is made -as before the Blessed Sacrament-, and it is also usually kissed.

In addition, in the case of a procession with relics of the Vera Cruz, these are carried under a canopy, as is done with the Blessed Sacrament.

On the other hand, in some liturgical celebrations the relics are used and, if the church in question has a reliquary for the True Cross, it is used for the blessing of the faithful in attendance.

It is striking how the Christians treated the fragments of the True Cross from the beginning, with how much reverence, and how they made expensive reliquaries that have survived to the present day. Authentic works of goldsmithing.

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Books

"To educate in the contemplation of beauty is to open the mind to its essence."

Maria Teresa Signes points out that contemplation in the context of education goes hand in hand with listening: Accepting who we are, without falling into superficial self-contemplation.

Maria José Atienza-March 8, 2021-Reading time: 6 minutes

Maria Teresa Signes, is vice-rector, professor of the degrees of Education at the Universitat Abat Oliba CEU (UAO CEU) and member of the research group 'Family, Education and Inclusive School' (TRIVIUM) of the UAO CEU. Together with other professors she has written the book Pandemic and resilience: academic contributions in times of crisis.in which it devotes a chapter to the Power of beauty in times of pandemic. Of these reflections he spoke with Omnes, in a conversation about beauty, human nature and transcendence.

In this book you allude to the protagonism of art, in its multiple manifestations, as a "refuge" during the pandemic. Do you think that this forced stop has forced us to turn our gaze towards what really defines us as human beings - creators of beauty? Have we learned to value more the everyday beauty that surrounds us, for example, nature?

R.- Indeed, the unexpected situation in which we all found ourselves about a year ago, has meant a "forced stop" in our daily dynamics. All the sometimes frenetic activity that we carry in our day to day, was completely altered not with a reduction, but with a confinement that isolated us from the rest of the members of the community, leaving us only the company of the people with whom we live and in some cases, in the most absolute loneliness.

Let us not forget that Aristotle already said that man is a social being by nature and he argued his statement on the need we have for others, not only for our physical survival, but also for our spiritual survival. In this sense, recent reports are showing that the pandemic situation and the social isolation that has resulted from it is causing a considerable increase in mental health problems. All this is evidently accompanied by the difficult economic situation and social crisis that has been generated over the last year.

Art has been a defense mechanism, ways have been found to express fears and anguish and also to express emotions and cope with them.

It is in this complex context that initiatives have arisen against the backdrop of cultural and artistic activities. In this sense, art has been a defense and prevention mechanism since, through painting, music, literature, etc., ways of expressing fears and anxieties have been found, as well as resilient models for expressing emotions and coping with them.

Art, in all its forms, also allows processes of mimesis and catharsis. Mimesis in that it allows the human being to identify with certain situations and catharsis in that this identification makes possible its transformation and therefore the overcoming of these complex situations.

The ability to create in even traumatic situations highlights the need that man has to express his emotions through artistic work.

The human being is the only being capable of being moved by a work of art, especially at the moment when he identifies himself with it and is also the only being who creates art. Throughout the history of mankind, there are many artistic works that show the anguish that man has felt at certain moments in history. Many artistic works, especially paintings, represent the fears that were felt in the face of certain events, such as epidemics, wars and the representation of death itself as a terrifying fact. This ability to create in complex and even traumatic situations shows the need that man has to express his emotions and feelings through artistic works.

Likewise, the situation created as a result of the pandemic has caused a considerable change in the habits and routines of people's lives. Beyond the consequences, we could say positive, that this has had for the environment, I mean the considerable decrease in environmental pollution due to the reduction of traffic of vehicles, airplanes, boats, etc., as well as the breeding of some animal species, has also caused a new look towards nature, as well as towards everyday things.

Social and personal isolation has allowed us to value those things that go unnoticed in our daily lives, precisely because they are everyday things. Too often we think that our reality will be what it is, eternally, without considering how ephemeral our own life can be. The loss of this everyday life has allowed us to value much more the little things, a coffee with a friend, with work colleagues, a greeting, a walk, observing the change that occurs in spring when the almond blossoms bloom, a look, a smile..., there are so many things that make up the everyday... I trust that everything that has happened to us will help us to value all this reality of the little things that are ultimately what help us to become aware of who we are and how important it is to respect the nature that gives us so much.

The book

TitlePandemic and resilience. Academic contributions in times of crisis.

Author: Marcin Kazmierczak, María Teresa Signes and Cintia Carreira Zafra

Editorial: Eunsa

Year: 2020

Pages: 424

Some time ago, a photo went viral of several students in the Louvre looking at their cell phones without paying attention to the Mona Lisa. In this sense, how can we educate people, from childhood, in the field of contemplation and not just looking? How can we develop a critical spirit in the face of the self-contemplation offered by the media culture?

R.- The first thing to consider is the difference between seeing, looking and contemplating. Seeing we see because we have eyes, and in this sense, we can see life passing before our eyes. Looking entails the intention of analyzing what we see. It is therefore a step further in the relationship with reality.

The gaze, therefore, is not indifferent, but implies going beyond the image captured by our eyes. In this sense, looking allows us to know and apprehend, that is, to make our own, part of reality and of the other, and even of ourselves. However, contemplating implies transcending reality, going deeper into it to the point of seeking the truth within what we are looking at.

Behold allows us to get to the essence of things, becoming aware of what things are. When we speak of contemplating, we do not speak of a task that we do with our eyes, not even with our brain, but with our soul.

Looking allows us to know and apprehend, that is, to make our own, part of reality and of the other, and even of ourselves.

Indeed, if we want to make our children and adolescents into whole persons capable of contemplating, we must educate them to be able to do so. To do this, we must teach them from an early age the importance of silence. This is no easy task in a society that shuns silence.

In a society that does not consider isolating itself from the media noise, probably because it means finding itself inwardly, and this is too often frightening.

Children and adolescents must be educated to be able to listen to themselves, because only when they are able to listen to themselves will they be able to listen to others.

Contemplation in the context of education goes hand in hand with listening. And listening begins with oneself. Accepting who we are, without falling into superficial self-contemplation that leads us to pride and personal isolation, is not easy. Educating in this sense means educating judgment as a capacity that allows us to reason. To have a good critical judgment means to have a physical and mental maturity as a result of a good education, not only at school but also in the family. The critical spirit must start by being applied on oneself, being able to see what the meaning of life should be, always from humility and the recognition of our vulnerability and contingency.

In this situation, families and teachers face an arduous task, since the current media culture, marked by a materialistic, secularized and, on too many occasions, personalistic vision, hinders the education of the youngest.

Max Jacob affirmed that the surest way to reach the good is beauty. St. Thomas Aquinas developed the "Via Pulchritudinis" as one of the ways to know God. Do you think that education in beauty can be a way of transcendence for today's society?

R.- Indeed, education in beauty implies educating in transcendence and for this we count on contemplation, as the way to discern what is beautiful, by deepening through it and reaching, as we said, the very essence of things.

In the postmodern culture in which we find ourselves immersed, we can see how difficult it is to produce an authentic encounter not only between different people, but also between man himself and himself and, of course, with the real meaning of human life.

Thus, the need to generate activities that allow the deepest nature of man to emerge, with a well-constituted and articulated identity, based on his capabilities and potentialities, within a continuous process of searching for himself and the truth, becomes evident.

Educating in beauty means educating in depth, transcending the work of art itself. Let us recall the words of the Holy Father John Paul II when in his Letter to artists, said: By modeling a work, the artist expresses himself to the point that his production is a singular reflection of his own being, of what he is and how he is..... Through the works produced, the artist speaks and communicates with others. The history of art, therefore, is not only the history of works, but also of men..

To educate the gaze towards the contemplation of beauty is to open the human mind towards its own essence and its own identity.

Defining what is beautiful, as a concept linked to the epistemological and affective analysis that arises from the interaction of the person, with himself and with the world around him, should be understood as another element of the educational process. And therefore, the education of beauty can be considered as a way of transcendence for today's society towards the beautiful and the true.

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Presentation of the group of young university students of the Archbishopric of Castrense

The initiative, very dear to Bishop Juan del Río, is consolidated with proposals to be carried out among young military personnel.

Maria José Atienza-March 8, 2021-Reading time: < 1 minute

The presentation of this initiative took place on March 5. This youth group was one of the most beloved projects of the recently deceased Bishop Juan Del Rio.

Under the gaze of the image of Christ of the Halberdiers, the youth group of this archbishopric was presented last Friday in the military cathedral.

This initiative, coordinated by the Delegate for Youth and Chaplain of the Royal Guard, Mr. Iván Cote, began to take shape at the end of October last year and is being consolidated with the proposals that will be carried out soon among the young soldiers.

The youth group was one of the wishes of Archbishop Juan del Río and has not been abandoned after his death. The presentation, solemn and devout, included Adoration of the Blessed Sacrament and a prayer, led by the Ordinary of the Military Archdiocese, Carlos Jesús Montes Herreros, in which Taizé songs were shared, a time of contemplation was dedicated after Lectio Divina, and the prayers and concerns of the youth of our Archbishopric were presented.

It was attended by the Vice Secretary for General Affairs of the Episcopal Conference, the first Counselor of the Nunciature in Spain, representatives of the Congregation of Christ of the Halberdiers, with its elder brother at the head, and a large group of military chaplains together with young people from their respective places of assignment.

Youth

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Evangelization

Parish renovation. Milagros

There will only be a New Evangelization and there will only be parish renewal if we are willing to believe with a faith capable of working miracles.

Juan Luis Rascón Ors-March 8, 2021-Reading time: 2 minutes

They call me at night:

-My mother is very ill, she is in the hospital.

-I'll be right there.

He was not someone I knew, I had never seen him around the church.

Arriving at the hospital I find, as I often do, someone who is unconscious, in preagony. Mouth wide open, shortness of breath, sallow color...

I give him the anointing of the sick and leave.

In the morning my son calls me. So as not to ask him what time his mother died, I tell him: How is your mother?

-Sitting up in bed asking for breakfast.

Years later, they were regulars at mass; I laughed with the mother and son.

It was a miracle.

On another occasion a priest went to anoint someone who was in a coma. A few days later, I went to see that man and I was talking to him. His wife said to him:

-Look, the priest who anointed you has come to see you.

-It wasn't him," replied the gentleman. It was someone else.

I didn't know either of us, but he knew it wasn't me, it was someone else.

Another miracle.

I dare to say that for the new evangelization and the pastoral transformation of the parish we have to believe with a faith capable of working miracles.

How much faith?

Like a mustard seed.

Jesus did not say: "To those who are very holy They will accompany these miracles: in my name they will cast out demons, they will speak with new tongues, they will seize snakes with their hands, and if they drink any poison, it will not harm them; they will lay hands on the sick and they will be healed" (cf. Mk 16:17-18).

What Jesus said was: "To those who believe will accompany these miracles...".

Jesus did not say: "Those who believe will be accompanied by these miracles...but only until the last of the apostles dies.", o "...only until Constantine signs the edict of Milan....". Jesus said: "To those who believe..." always.

With how much faith?

Like a mustard seed.

There will only be a New Evangelization and there will only be parish renewal if we are willing to believe with a faith capable of working miracles.

Before you put up a poster and the church was full for Lenten talks, now people have to see miracles.

Why did people gather around Jesus?

If Jesus had said "I am going to remind you of the commandments" or "I am going to speak to you about the uniqueness of God", they would have said: "we already know that, it is boring".

But Jesus worked miracles.

"My message and my preaching are not based on persuasive words of wisdom, but on the manifestation of the Spirit and of power, so that your faith is not based on human wisdom but on the power of God," said the Apostle Paul (1 Cor 2:4).

The Power of God.

Do you base your preaching on the manifestation of the Spirit and the power of God? Do you base your pastoral ministry on the power of God? Do you prepare the faithful to see miracles?

When people see miracles, the churches will be full, then we will not stop baptizing, hearing confessions, giving catechesis and formation, raising vocations....

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"Mosul's true identity is harmonious coexistence."

The Church in Iraq is alive

Pope Francis closed his trip to Iraq with a massive Holy Mass in Erbil, where he encouraged not to give in to the temptation to respond with force to the attacks received, but with the way of God.

David Fernández Alonso-March 8, 2021-Reading time: 6 minutes

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The Pope's historic trip was coming to an end, but he would still have one last act, much awaited by the Catholic community: the Holy Mass at the Franso Hariri stadium in Erbil.

After lunch at the Patriarchal Seminary of St. Peter, the Holy Father went directly by car to the Franso Hariri Stadium in Erbil for the celebration of the Eucharist.

At the Franso Hariri Stadium

The stadium was packed with the faithful, who were waiting for a close-up view of the Holy Father. They tried to keep a safe distance, without crowds. The Pope was able to take a few rides in the popemobile among the faithful, to greet them and see their faces. At 4:30 p.m. local time (2:30 p.m. Rome time) the Pope began presiding the Eucharistic celebration in the presence of about 10,000 faithful.

In his homily, Francis began by alluding to the importance of the centrality of Christ and the Cross in our lives, noting that "St. Paul reminded us that 'Christ is the power of God and the wisdom of God' (1 Cor 1:24). Jesus revealed this power and wisdom above all in mercy and forgiveness. He did not want to do so with demonstrations of strength or by imposing his voice from on high, nor with long discourses or displays of incomparable knowledge. He did it by giving his life on the cross. He revealed divine wisdom and power by showing us, to the very end, the faithfulness of the Father's love; the faithfulness of the God of the Covenant, who brought his people out of slavery and led them on the way of freedom (cf. Ex 20:1-2).

In the face of temptation

The Pope recalled that in the face of the temptation to take revenge in the face of insults and attacks, Jesus shows us that another response is possible, the way of God: "How easy it is to fall into the trap of thinking that we must prove to others that we are strong, that we are wise... In the trap of fabricating false images of God to give us security... (cf. Ex 20:4-5). In reality, it is the opposite, we all need the strength and wisdom of God revealed by Jesus on the cross. On Calvary, He offered to the Father the wounds by which we have been healed (cf. 1 Pet 2:24). Here in Iraq, how many of your brothers and sisters, friends and fellow citizens bear the wounds of war and violence, visible and invisible wounds. The temptation is to respond to these and other painful events with human strength, with human wisdom. Instead, Jesus shows us God's way, the way he has walked and calls us to follow him".

"In the Gospel we have just heard (Jn 2:13-25), we see that Jesus drove out of the Temple of Jerusalem the money changers and all those who bought and sold. Why did Jesus make such a strong and provocative gesture? He did it because the Father commanded him to purify the temple, not only the temple of stone, but above all the temple of our heart. Just as Jesus did not tolerate that his Father's house should become a marketplace (cf. Jn 2:16), so he desires that our heart should not be a place of agitation, disorder and confusion".

Purifying the heart

"The heart is cleansed, ordered, purified. From what? From the falsehoods that defile it, from the duplicity of hypocrisy; we all have them. They are diseases that hurt the heart, that cloud life, that make it double. We need to be cleansed of our false securities, which bargain faith in God with things that happen, with the conveniences of the moment. We need to eliminate from our heart and from the Church the harmful suggestions of power and money. To cleanse the heart we need to get our hands dirty, to feel responsible and not stand idly by while our brothers and sisters suffer. But how can we purify our hearts? We cannot do it alone, we need Jesus. He has the power to overcome our ills, to cure our illnesses, to restore the temple of our heart".

"To confirm this," the Pope continues, "as a sign of his authority he says: 'Destroy this Temple and in three days I will raise it up again' (v. 19). Jesus Christ, He alone can purify us from the works of evil, He who died and rose again, He who is the Lord. Dear brothers and sisters: God does not let us die in our sin. Even when we turn our backs on him, he does not abandon us to our own fate. He seeks us out, he follows us, to call us to repentance and to purify us. "I swear by my life - oracle of the Lord God - that I have no pleasure in the death of the wicked, but that he may turn from his wicked ways and live" (33:11). The Lord wants us to be saved and to be living temples of his love, in fraternity, service and mercy".

Witnessing to the Gospel

The Pope wanted to remind us that Jesus sends us to bear faithful witness to the Gospel, and that with the power of the Holy Spirit, he has the power to change lives: "Jesus not only purifies us of our sins, but makes us sharers in his own power and wisdom. He frees us from a way of understanding the faith, the family, the community that divides, that opposes, that excludes, so that we can build a Church and a society open to all and solicitous towards our brothers and sisters most in need. And at the same time he strengthens us, so that we may know how to resist the temptation to seek revenge, which plunges us into an endless spiral of retaliation. With the power of the Holy Spirit, he sends us, not to proselytize, but as his missionary disciples, men and women called to witness that the Gospel has the power to change lives.

The Lord promises us that he can bring us and our communities back from the wreckage of injustice, division and hatred.

"The Risen One makes us instruments of God's peace and mercy, patient and courageous artisans of a new social order. Thus, through the power of Christ and his Spirit, what the Apostle Paul prophesied to the Corinthians comes to pass: "What seems foolishness in God is wiser than all that is human, and what seems weakness in God is stronger than all that is human" (1 Cor 1:25). Christian communities made up of humble and simple people become a sign of the Kingdom that is coming, the Kingdom of love, justice and peace.

Anointing wounds

The words of Christ, "Destroy this Temple and in three days I will raise it up again" (Jn 2:19), came from the circumstances, which Francis took advantage of to assure that Christ "was speaking of the temple of his body and, therefore, also of his Church. And that "the Lord promises us that, with the power of his Resurrection, he can make us and our communities rise again from the destruction caused by injustice, division and hatred. This is the promise we celebrate in this Eucharist. With the eyes of faith, we recognize the presence of the crucified and risen Lord in our midst, we learn to welcome his liberating wisdom, to rest in his wounds and to find healing and strength to serve his coming Kingdom in our world. By his wounds we have been healed (cf. 1 Pet 2:24); in his wounds, dear brothers and sisters, we find the balm of his merciful love; for he, the Good Samaritan of humanity, wishes to anoint every wound, heal every painful memory and inspire a future of peace and brotherhood on this earth."

In closing his homily, the Holy Father assured that "the Church in Iraq, with God's grace, has done and is doing much to proclaim this wonderful wisdom of the cross by spreading Christ's mercy and forgiveness, especially to those most in need. Also in the midst of great poverty and hardship, many of you have generously offered concrete help and solidarity to the poor and suffering. This is one of the reasons that prompted me to come as a pilgrim among you, to thank you and to confirm you in your faith and witness. Today, I can see and feel that the Church of Iraq is alive, that Christ lives and acts in this holy and faithful people of His.

With the little castaway

At the end of the Mass, the Chaldean Archbishop of Erbil, H.E. Msgr. Bashar Matti Warda, C.S.S.R., addressed a speech of greeting and thanksgiving to the Holy Father. Before the final blessing, Pope Francis addressed words of greeting to the faithful and pilgrims present and then met with Mr. Abdullah Kurdi, father of little Alan, who was shipwrecked with his brother and mother off the Turkish coast in September 2015 while trying to reach Europe. The Pope spoke with him at length and, with the help of the interpreter, was able to listen to the father's grief over the loss of his family and express his and the Lord's deep involvement in the man's suffering. Mr. Abdullah expressed his gratitude to the Pope for his words of closeness to his tragedy and to that of all migrants who seek understanding, peace and safety by leaving their country at the risk of their lives.

After bidding farewell to the Archbishop of Erbil, the President and the Prime Minister of the autonomous region of Iraqi Kurdistan, the Holy Father left the "Franso Hariri" stadium and drove to Erbil airport to board an Iraqi Airways plane bound for Baghdad airport. He then returned by car to the Apostolic Nunciature.

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Pope Francis visited on Sunday morning the cities of Erbil, Mosul and Qaraqosh, protagonists of attacks for years.

David Fernández Alonso-March 7, 2021-Reading time: 6 minutes

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This morning, after leaving the Apostolic Nunciature, the Holy Father Francis was transferred by car to Baghdad International Airport, from where he departed, aboard an Iraqi Airways plane bound for Erbil, a city that became a refuge for many people fleeing from others such as Mosul or Qaraqosh, during the rise of the Islamic State.

In the city-refuge, Erbil

Upon his arrival, the Pope was received by the Archbishop of Erbil of the Chaldeans, His Excellency Archbishop Bashar Matti Warda, the Archbishop of Hadiab-Erbil of the Syrians, His Excellency Archbishop Nizar Semaan, the President of the Iraqi Kurdistan Autonomous Region Nechirvan Barzani, Prime Minister Masrour Barzani and several civil and religious authorities. The President accompanied him to a VIP lounge at the airport where they were to meet.

The enthusiasm of the people was palpable: the songs that could be heard expressed great affection and joy. Some of them were sung in a particular Italian with an Arabian accent, in which the refrain "siamo contenti, siamo goiosi. Thank you with all my heart"(We are happy, we are joyful. Thank you from the bottom of our hearts).

Then, after a brief meeting, in the airport's presidential VIP lounge, with the archbishops of Erbil of the Chaldeans and of Hadiab-Erbil of the Syrians and with the president and prime minister of the autonomous region, Pope Francis took his leave and transferred by helicopter from Erbil to Mosul, the city that ISIS occupied and destroyed for three years.

In devastated Mosul

In Mosul, upon his arrival, the Pope was received by the Archbishop of Mosul and Aqra of the Chaldeans, H.E. Msgr. Najeeb Michaeel, O.P., by the Governor of Mosul and by two children who offered him a floral tribute. He then proceeded to Hosh-al-Bieaa for the prayer of suffrage for the victims of the war.

"A cultural and religious fabric so rich in diversity is weakened by the loss of any one of its members, however small."

It was 10:00 local time (8:00 Rome time), when the Holy Father Francis arrived at Hosh-al-Bieaa, the square of the four churches (Syrian-Catholic, Armenian-Orthodox, Syrian-Orthodox and Chaldean) destroyed between 2014 and 2017 by terrorist attacks, to pray the prayer of suffrage for the victims of the war.

Upon his arrival, the Pope was received by the Archbishop of Mosul and Aqra of the Chaldeans, H.E. Msgr. Najeeb Michaeel, O.P., who accompanied him to the Hosh-al-Bieaa center.

"Dear brothers and sisters, dear friends," Pope Francis began, "I thank Archbishop Najeeb Michaeel for his words of welcome and I thank especially Father Raid Kallo and Mr. Gutayba Aagha for their moving testimonies."

A small thread

He continued with greetings and thanks: "Thank you very much, Father Raid. You have told us about the forced displacement of many Christian families who had to leave their homes. The tragic decline of Christ's disciples, here and throughout the Middle East, is an incalculable damage not only to the individuals and communities affected, but to the very society they leave behind. Indeed, a cultural and religious fabric so rich in diversity is weakened by the loss of even a small number of its members. As in one of your artistic carpets, a small thread can spoil everything. You, Father, also spoke of your fraternal experience with the Muslims after your return to Mosul. You found welcome, respect and collaboration. Thank you, Father, for having shared these signs that the Spirit makes bloom in the desert and for having shown us that it is possible to hope in reconciliation and in a new life.

Mr. Aagha, you reminded us that the true identity of this city is the harmonious coexistence of people of diverse origins and cultures. I therefore welcome your invitation to the Christian community to return to Mosul and assume its vital role in the process of healing and renewal.

"Today we reaffirm our conviction that fraternity is stronger than fratricide, hope is stronger than death, peace is stronger than war."

Today we raise our voices in prayer to Almighty God for all the victims of war and armed conflict. Here in Mosul the tragic consequences of war and hostility are all too evident. It is cruel that this country, the cradle of civilization, has been hit by such a dehumanizing storm, with ancient places of worship destroyed and thousands upon thousands of people - Muslims, Christians, Yazidis and others - forcibly evicted or killed.

Today, in spite of everything, we reaffirm our conviction that fraternity is stronger than fratricide, hope is stronger than death, peace is stronger than war. This conviction speaks with a more eloquent voice than the voice of hatred and violence; and it can never be silenced in the blood shed by those who profane the name of God by walking paths of destruction".

From the deepest

Then, before beginning the prayer of suffrage, the Pope expressed some profound words in which one could perceive the Holy Father's feelings of closeness: "Before praying for all the victims of the war in this city of Mosul, in Iraq and throughout the Middle East, I would like to share with you these thoughts: If God is the God of life - and he is - it is not lawful for us to kill our brothers and sisters in his name. If God is the God of peace - and he is - it is not lawful for us to wage war in his name. If God is the God of love - and he is - it is not lawful for us to hate our brothers and sisters.

The prayer of suffrage

After these introductory words, he moved on to the suffragan prayer:

"Now let us pray together for all the victims of war, that God almighty may grant them eternal life and endless peace, and welcome them with his loving embrace. And let us also pray for all of us, so that, beyond religious beliefs, we may live in harmony and peace, aware that in the eyes of God we are all brothers and sisters."

And so began the prayer, which we transcribe in its entirety: "Most high God, Lord of time and history, you created the world out of love and never cease to shower your blessings on your creatures. You, beyond the ocean of suffering and death, beyond the temptations of violence, injustice and unjust gain, accompany your sons and daughters with the tender love of a Father.

But we men, ungrateful of your gifts and absorbed in our concerns and ambitions too earthly, have often forgotten your designs of peace and harmony. We have closed ourselves in ourselves and in our particular interests, and indifferent to You and to others, we have barred the doors to peace. Thus was repeated what the prophet Jonah heard from Nineveh: the wickedness of men went up to heaven (cf. Jon 1,2). We do not raise clean hands to heaven (cf. 1 Tm 2:8), but from the earth rose once again the cry of innocent blood (cf. Gn 4,10). The inhabitants of Nineveh, in the story of Jonah, listened to the voice of your prophet and found salvation in conversion. We too, Lord, as we entrust to you the many victims of man's hatred against man, invoke your forgiveness and beg for the grace of conversion:

Kyrie eleison. Kyrie eleison. Kyrie eleison".

And after a brief silence, he continued:

"Lord our God, in this city two symbols bear witness to the constant desire of humanity to draw closer to You: the Al Nuri Mosque with its minaret Al Hadba and the Church of Our Lady of the Hour, with a clock that for over a hundred years has been reminding passers-by that life is brief and time is precious. Teach us to understand that you have entrusted to us your plan of love, peace and reconciliation to be carried out in time, in the brief course of our earthly life. Make us understand that only by putting it into practice without delay can this city and this country be rebuilt, and hearts torn apart by pain be healed. Help us not to spend our time in the service of our selfish, personal or group interests, but in the service of your loving plan. And when we stray from the path, grant that we may listen to the voices of the true men of God, and come to our senses for a time, so that destruction and death may not ruin us again.

We entrust to you those whose earthly life has been shortened by the violent hand of their brothers, and we beseech you also for those who have harmed their brothers and sisters; may they repent, reached by the power of your mercy.

Requiem æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen."

Towards Qaraqosh

At the end of the moment of prayer, after the unveiling of the plaque commemorating the visit, followed by the release of a white dove and after the final blessing, the Holy Father, before leaving the square, greeted some religious and civil personalities. Then, he moved by car to the take-off area and, after taking leave of the Archbishop of Mosul and Aqra of the Chaldeans and the governor of Mosul, he took a helicopter to go to Qaraqosh.

There, he visited the Catholic community in the Church of the Immaculate Conception, which had been destroyed. He was able to pray the Angelus with the gathered faithful and signed the book of honor asking the Lord for peace: "From this destroyed and rebuilt church, symbol of the hope of Qaraqosh and of all Iraq, I ask God, through the intercession of the Virgin Mary, for the gift of peace".

It is evident that this is a trip with a marked significance, both for the pontificate of Francis and for interreligious dialogue, peace in the Middle East and for the universal Church.

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On Saturday morning, Pope Francis held an interreligious meeting with representatives of religious confessions, especially Islam. At the conclusion of the meeting, they recited together a Prayer of the children of Abraham.

Rafael Miner-March 6, 2021-Reading time: 3 minutes

After his visit to Grand Ayatollah Ali Al Sistani, leader of the Shiites in Iraq, Pope Francis went to the south of Iraq, in Nassiriya, for an interreligious meeting in Ur of the Chaldees, the homeland of the prophet Abraham.

During the meeting, passages from the Book of Genesis and from the Koran were read and testimonies were given. The Holy Father then delivered his speech, which we have reported on this portal Omnesmag.com.

At the end of his remarks, the Holy Father and the other religious leaders recited a so-called "The Holy Father's Prayer". Prayer of the children of Abraham. Here is the full text:

"Omnipotent God, our Creator who loves the human family and all that your hands have made, we, the sons and daughters of Abraham belonging to Judaism, Christianity and Islam, together with other believers and all people of good will, thank you for having given us Abraham, the illustrious son of this noble and beloved land, as our common father in faith.

We thank you for his example as a man of faith who obeyed you to the end, leaving his family, his tribe and his homeland to go to a land he did not know.

We also thank you for the example of courage, resilience and fortitude, of generosity and hospitality that our common father in faith has given us.

We thank you, in particular, for his heroic faith, demonstrated by his willingness to sacrifice his son to obey your command. We know that it was a very difficult trial, from which, nevertheless, he emerged victorious, because unconditionally he trusted in You, who are merciful and always open up new possibilities to begin again.

We thank you because, by blessing our father Abraham, you have made him a blessing to all peoples.

We ask you, God of our father Abraham and our God, to grant us a strong faith, diligent in doing good, a faith that opens our hearts to you and to all our brothers and sisters; and an invincible hope, capable of perceiving everywhere the faithfulness of your promises.

Make each one of us a witness of your loving care for all, especially for refugees and displaced persons, widows and orphans, the poor and the sick.

Open our hearts to mutual forgiveness and make us instruments of reconciliation, builders of a more just and fraternal society.

Welcome into your dwelling place of peace and light all the dead, especially the victims of violence and war.

It assists civilian authorities in the search and rescue of kidnapped persons, and in particular in the protection of women and children.

Help us to care for the planet, the common home which, in your goodness and generosity, you have given to all of us.

Support our hands in the reconstruction of this country, and grant us the strength to help all those who have had to leave their homes and lands in order to achieve security and dignity, and to begin a new, serene and prosperous life. Amen.

In the afternoon, the Holy Father celebrated the first Mass of a Pope with the Chaldean rite, in the Chaldean Cathedral of St. Joseph in the capital, Baghdad. The liturgical celebration took place in Italian, Chaldean and Arabic, and the prayers of the faithful were read in Arabic, an Aramaic dialect, Kurdish, Turkmen and English. Cardinal Archbishop Louis Cardinal Raphaël Sako, Chaldean Patriarch of Babylon, addressed a greeting to the Holy Father at the end.

At the conclusion of the homily, the Holy Father assured the faithful that the Lord promises each one that his name is written in their hearts, in heaven, and added: "And today I thank him with you and for you, because here, where in ancient times wisdom arose, in the present times many witnesses have appeared, whom the chronicles often overlook, and yet who are precious in the eyes of God; witnesses who, living the beatitudes, help God to fulfill his promises of peace."

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Silence the guns! The Pope's latest cry from Iraq

The interreligious meeting that took place in the plain of Ur, witnessed the Pope's exclamation, calling to silence the noise of weapons, and to strive for a better distribution of food.

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"The increasing proliferation of weapons gives way to the distribution of food for all." A task entrusted "to us". We heard it in the attractive speech that Pope Francis delivered at the interreligious meeting in the plain of Ur as a stop on his Apostolic Journey to Iraq, the 33rd of his pontificate and also the most difficult.

It is certainly not the first time that the Bishop of Rome exclaims against this practice that sows death and destruction everywhere, threatens peace, fraternity and the very well-being of populations, certainly of the most defenseless, taking away resources even from the basic need for food.

The day before, as soon as he landed in Baghdad, at the meeting with the country's authorities and civil society, the Pope was even more categorical: "Let the weapons be silenced, let their proliferation be prevented, here and everywhere."

Not just in Iraq and the Middle East, but everywhere.

Waste of valuable resources

It is no coincidence that already on September 25 last year, in a video message to the United Nations Assembly, Pope Francis invited us to reflect on whether it might not be time to rethink the waste of "precious resources" represented by the "arms race, including nuclear weapons" in order to use them instead "for the benefit of the integral development of peoples and to protect the natural environment".

World Hunger Fund

The following month, speaking at World Food Day, in a message to FAO he urged the "courageous decision" to use the money spent on weapons for the establishment of a "world fund" aimed at curbing "hunger once and for all and helping the development of the poorest countries".

This is certainly not a new idea of Pope Francis. St. Paul VI, in his 1967 social encyclical Populorum Progressio, had already proposed a similar "solution," which, however, more than fifty years later remains, unfortunately, a dead letter.

Perhaps this is also the reason for the insistence with which - having reached a point of no return - it is necessary to talk about it. And the current Pontiff did so also in the last encyclical Fratelli tutti, where he explains that eliminating hunger and bringing development to the poorest countries allows people not to "abandon their countries in search of a more dignified life", as well as reducing deception and violence.

Bread and no weapons

This concept was reiterated again earlier this year in the Message for the World Day of Peace, considering also the need to guarantee the health needs of all peoples, even more so in the pandemic situation affecting humanity.

We are approaching Easter and precisely in the homily of the Holy Night Vigil a year ago we find symbolically yet another appeal by the Pope to stop "the production and trade of arms, because we need bread and not guns".

In fact, "this is not the time to continue manufacturing and selling weapons, spending large sums of money that could be used to take care of people and save lives," he would later reiterate in the Urbi et orbi Message the following morning, the day of the Lord's Resurrection.

This is not the time: not more than fifty years ago (Paul VI), not a year ago and not even today. Silence your weapons! And let us put an end to hunger in the world. The last cry of Pope Francis from Iraq.

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Pope's historic meeting with Shiite Ayatollah Al Sistani and other religious leaders

Pope Francis and the highest Shiite representative have sealed in Najad (Iraq) an agreement of friendship between Christians and Shiites. At the interreligious meeting, the Holy Father denounced the abuse of religion by terrorism.

Rafael Miner-March 6, 2021-Reading time: 5 minutes

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On his second day of his visit to Iraq, Pope Francis has strengthened ties of friendship with the Shiite Muslim community, to which around 60 percent of Iraq's population belongs.

Iraqi Christians had requested a meeting, and the Pope's courtesy visit took place in the simple home of Grand Ayatollah Al-Sistani, leader of the Shiite community, in Najad, the third holy city for Shiite Muslims, after Mecca and Medina.

Shunning protocol, this time it was the Ayatollah's own son, Mohammed Rida, who stood at the door to greet the Pope and escort her to her father.

The conversation lasted 45 minutes, longer than initially planned, and in it the Holy Father highlighted "the importance of collaboration and friendship among religious communities so that, by cultivating mutual respect and dialogue, they may contribute to the good of Iraq, the region and all humanity." said Vatican spokesman Matteo Bruni.

The Pope thanked in the visit that, "together with the Shiite community and in the face of the violence and great difficulties of recent years."Grand Ayatollah Al Sistani]. "has raised his voice in defense of the weakest and most persecuted, affirming the sacredness of human life and the importance of the unity of the Iraqi people."

Among the weakest and most persecuted have undoubtedly been the Christians, which has led the Pope to refer to them as "a martyred Church". In bidding farewell to the great Ayatollah, the Holy Father "He reiterated his prayer to God, the Creator of all, for a future of peace and brotherhood for the beloved land of Iraq, for the Middle East and for the whole world".

With Shiites and Sunnis

Shiite Islam accounts for around 15 percent of Muslims worldwide, with a majority in Iran, Iraq itself and southern Lebanon, among other countries; there are also Shiite minorities in Syria, Afghanistan and Pakistan. Sunnis account for around 85 percent of the total and are found, for example, in Saudi Arabia, where the monarchy is Sunni.

Shahrazad Houshmand, Iranian, the first Muslim woman to graduate in Christian Fundamental Theology, has described the figure of Ayatollah Al-Sistani, as "the main religious, theological and legal reference point for Muslims in Iraq and other countries. It covers this role also for the Shiites of Pakistan, India, the Persian Gulf and also for the Shiites of Europe and America.".

In addition, in an interview with Vatican NewsHe recalled that after the meeting in 2019 with the Grand Imam of Al-Azhar Ahmad Al-Tayyib, and the signature of the "Document on Human Fraternity for World Peace and Coexistence", which has been a breakthrough in relations with Sunni Islam, "the meeting with Al-Sistani is a new big step in the dialogue with Islam.".

The first sentence of that document of February 4, 2019, signed in Abu Dhabi, "is precisely the summary of the religious act: the believer and his faith should lead to love and support his neighbor, but it is a love that also becomes support, especially towards those most in need. I believe that this other meeting with Ayatollah Al Sistani is along exactly the same lines."adds Housmand.

"Terrorism abuses religion."

Following his meeting with Al Sistani, Pope Francis held another historic meeting, in Abraham's ancient hometown of Ur of the Chaldees, with representatives of Jews and Muslims, and urged them to walk a path of peace. Some participants offered their testimonies of fraternity, mutual support and hope.

Yesterday, during his meeting with the Catholic community, as reported by this portal OmnesThe Pope had told them: "Tomorrow, in Ur, I will meet the leaders of the religious traditions present in this country, to proclaim once again our conviction that religion must serve the cause of peace and unity among all God's children.".

And indeed, after the testimonies, almost in his first words, Francis pointed out in Ur: "From this place that is the source of faith, from the land of our father Abraham, we affirm that God is merciful and that the most blasphemous offense is to profane his name by hating one's brother. Hostility, extremism and violence are not born of a religious spirit; they are betrayals of religion".

"And we believers cannot remain silent when terrorism abuses religion. Indeed, it is up to us to resolve misunderstandings with clarity. Let us not allow the light of Heaven to be obscured by the clouds of hatred. The dark clouds of terrorism, war and violence have descended on this country. All ethnic and religious communities suffered".

There are still kidnapped and missing persons

The Holy Father then remembered the Yazidi community, "which has mourned the death of many men and has seen thousands of women, youth and children abducted, sold into slavery and subjected to physical violence and forced conversions.

"Today we pray for all those who have endured such suffering and for those who are still missing and kidnapped." added Pope Francis, "that they may soon return to their homes. And we pray that everywhere freedom of conscience and religious freedom may be respected; these are fundamental rights, because they make man free to contemplate the Heaven for which he was created".

The Pope structured his speech in two parts: "We look to the sky." y "We walk on the land." and he had begun his remarks by delving into the "blessed place" of Ur, which "It takes us back to the origins, to the sources of God's work, to the birth of our religions. Here, where our father Abraham lived, we seem to return home. Here he heard God's call, from here he set out on a journey that was to change history. We are the fruit of that call and that journey"..

"And today we, Jews, Christians and Muslims, together with brothers and sisters of other religions." added the Vicar of Christ, "we honor father Abraham in the same way he did: we look to heaven and walk on the earth".

Daewood and Hasan, Christian and Muslim

All the testimonies offered at the Meeting were moving. The Pope referred to some of them. For example, he said, "I was struck by the testimony of Dawood and Hasan, a Christian and a Muslim who, without being discouraged by their differences, studied and worked together. Together they built the future and found themselves brothers. We too, in order to move forward, need to do something good and concrete together. This is the way forward, especially for young people, who cannot see their dreams destroyed by the conflicts of the past".

Najy saved his Muslim neighbor

"Mrs. Rafah told us about the heroic example of Najy, from the Sabean Mandaean community, who lost his life trying to save the family of his Muslim neighbor. How many people here, in the silence and indifference of the world, have embarked on paths of fraternity!!!", the Pope exclaimed.

Rafah also recounted the indescribable sufferings of the war, the Holy Father continued, which has forced many to leave home and homeland in search of a future for their children. "Thank you, Rafah, for having shared with us the firm will to remain here, in the land of your fathers. May those who did not make it and had to flee find a benevolent welcome, worthy of vulnerable and wounded people." added the Pope.

The Roman Pontiff also quoted "the young Muslim volunteers in Mosul, who helped rebuild churches and monasteries, building fraternal friendships on the rubble of hatred, and Christians and Muslims who today are restoring mosques and churches together."and Professor Ali Thajeewho told us about the return of pilgrims to this city".

"It is important to go on pilgrimage to the sacred places; it is the most beautiful sign of the longing for Heaven on earth. Therefore, to love and protect the sacred places is an existential necessity, remembering our father Abraham, who in various places raised altars to the Lord towards heaven".

The Vicar of Christ highlighted the final words of his address in UrWe want to commit ourselves so that God's dream may come true: that the human family may be hospitable and welcoming to all its children and that, gazing at the same sky, it may walk in peace on the same earth.

Pope to Iraqi Catholics: "Build bridges so that all may be one". Related News

"Religious, ethnic and cultural diversity is a resource, not an obstacle."

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Pope in Erbil next to the restored image of the Virgin Mary

Francis prayed before the restored image of the Virgin Mary during Mass in Erbil. ISIS beheaded her and cut off her hands. The restoration reattached the head, but left the hands hanging.

Omnes-March 6, 2021-Reading time: < 1 minute

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ColumnistsMontserrat Gas Aixendri

Secularism, religion and freedom

Secularism as understood by advanced democracies is not a religion, but an attitude of the State towards the religious phenomenon.

March 5, 2021-Reading time: 2 minutes

The Minister of Culture and "secretary of secularism" of the Socialist Party has recently sent a letter to the provincial executives of the party under the slogan "secularism, religion of freedom".

The document has been published in various media. I must admit that as a slogan it sounds good. At the same time, like many slogans, it contains in a few words misunderstandings, simplifications and contradictions. In this brief commentary I will refer to three of them.

In the first place, to understand secularity as religion. The Enlightenment writers of the 18th century, beginning with Rousseau, proposed secularism as a civil religion, with dogmas set by the ruler, which the French revolutionaries sought to impose on society as a whole by means of violence. This secular religion has manifested itself at various historical moments as intolerant (thus designed by Proudhon, Marx, Feuerbach, among others), because it is understood as the only true religion.

Fortunately secularism, as understood by advanced democracies, is not a religion, but an attitude of the State. to the religious phenomenon. Laicity is above all neutrality. Neutrality is not equidistance between believing and not believing.

It consists rather in respecting and not taking sides in the face of the different beliefs and lifestyles that citizens decide to follow. From neutrality it is not possible to promote a policy based on a specific religion, not even the civil one, with the intention of imposing it on everyone by means of laws.

– Supernatural second fallacy of this secularism understood as "civil religion" is its claim to be the only truly free religion. Since when is freedom the monopoly of anyone? Neither is the layman freer than the believer; nor does the layman cease to be as much a slave -as the believer can become one- when he tries to turn his dogmas into dogmatisms. Freedom, quite simply, does not belong to anyone but the human being who does not abdicate it.

At third placeThose who turn secularism into religion end up falling into a demagogic and inconsistent discourse which, while advocating secularism as an "antidote to value monism, fanaticism or dogmatism", try to impose on everyone a single vision (their vision) of the world.

A world in which God counts for nothing, or almost nothing. A world in which it does not bother to have some semblance of plurality, as long as none of these other religions contradict the dogmas of the civil religion.

The authorMontserrat Gas Aixendri

Professor at the Faculty of Law of the International University of Catalonia and director of the Institute for Advanced Family Studies. She directs the Chair on Intergenerational Solidarity in the Family (IsFamily Santander Chair) and the Childcare and Family Policies Chair of the Joaquim Molins Figueras Foundation. She is also Vice-Dean of the Faculty of Law at UIC Barcelona.

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Pope to Iraqi Catholics: "Build bridges so that all may be one".

Pope Francis has called for fraternity, reconciliation and to be builders of peace, during his meeting with a representation of Catholics in Baghdad.

David Fernández Alonso-March 5, 2021-Reading time: 7 minutes

The land of Abraham, the Iraq the Pope wants to visit Related News

Pope Francis arrived at the Syro-Catholic Cathedral at around 3:00 p.m., where he was welcomed by some of the faithful gathered around the church with applause, showing great affection and joy. The meeting with bishops, priests, religious men and women, seminarians and catechists would take place in the cathedral.

The Cathedral of Our Lady of Salvation is the seat of the Syro-Catholic archieparchy of Baghdad and has been the target of two terrorist attacks. One of them, in October 2010, was particularly serious, perpetrated by the self-styled Islamic State, where 48 people were killed, two of them priests.

Affection and gratitude

After greetings from Patriarch Ignatius Youssef III Younan of Antioch of the Syrians and Cardinal Louis Raphaël Sako, Patriarch of Babylon of the Chaldeans, President of the Assembly of Catholic Bishops of Iraq, the Pope began his remarks.

The Holy Father began his address by expressing his affection for the entire Iraqi community. "I embrace you all with paternal affection. I thank the Lord who in his providence has allowed us this meeting today. I thank His Beatitude Patriarch Ignace Youssif Younan and His Beatitude Cardinal Louis Sako for their words of welcome".

The memory of those who have been victims of the attacks was not lacking, as the Pope made special mention of these places as "blessed by the blood of our brothers and sisters who here have paid the extreme price of their fidelity to the Lord and to his Church. May the memory of their sacrifice inspire us to renew our confidence in the power of the Cross and its saving message of forgiveness, reconciliation and resurrection. Christians are called to bear witness to the love of Christ everywhere and at all times. This is the Gospel to proclaim and incarnate also in this beloved country. As bishops and priests, men and women religious, catechists and lay leaders, all of you share in the joys and sufferings, the hopes and anxieties of Christ's faithful.

Not to reduce apostolic zeal

The pandemic has aggravated "the needs of the people of God and the arduous pastoral challenges they face. In spite of everything," Francis continued, "what must never be stopped or reduced is our apostolic zeal, which you draw from very ancient roots, from the uninterrupted presence of the Church in these lands from the earliest times.

Faced with the virus of discouragement that seems to surround us, he said, we must not allow it to infect us. "The Lord has given us an effective vaccine against this terrible virus, which is the hope born of persevering prayer and daily fidelity to our apostolate. With this vaccine we can go forward with ever new energy, to share the joy of the Gospel, as missionary disciples and living signs of the presence of the Kingdom of God, the Kingdom of holiness, justice and peace."

"How much the world around us needs to hear this message. Let us never forget that Christ is proclaimed above all by the witness of lives transformed by the joy of the Gospel. As we see in the ancient history of the Church in these lands, a living faith in Jesus is "contagious"; it can change the world. The example of the saints shows us that following Jesus Christ "is not only true and just, but also beautiful, capable of filling life with a new radiance and a deep joy, even in the midst of trials" (Apostolic Exhortation, Apostolic Exhortation to the Church in the Church of the Holy Land, p. 25). Evangelii gaudium, 167)".

Unity in pain

The Holy Father joined in the pain and suffering of Iraqis in recent times. "In recent decades, you and your fellow citizens have had to face the consequences of war and persecution, the fragility of basic infrastructures and the ongoing struggle for economic and personal security, which has often led to internal displacement and the migration of many, including Christians, to other parts of the world. I thank you, my brother bishops and priests, for remaining close to your people, supporting them, striving to meet the needs of the people and helping each one to play his or her role in the service of the common good.

He also encouraged them to continue with care the educational and charitable work "of their particular Churches, which represent a valuable resource for the life of both the ecclesial community and society as a whole. I encourage them to persevere in this commitment, so as to ensure that the Catholic Community in Iraq, though small as a mustard seed (cf. Mt 13:31-32), continue to enrich the path of the whole country".

Diversity and unity

As could not be otherwise, the Pope also called for fraternity: "The love of Christ asks us to put aside every kind of self-centeredness and rivalry; it urges us to universal communion and calls us to form a community of brothers and sisters who welcome and care for one another (cf. Encyclical Letter, p. 4). Fratelli tutti, 95-96). I think of the familiar image of a carpet. The different Churches present in Iraq, each with its ancestral historical, liturgical and spiritual heritage, are like so many colorful threads that, woven together, make up a unique and beautiful carpet, which not only testifies to our fraternity, but also refers to its source. For God himself is the artist who devised this carpet, who weaves it with patience and mends it with care, wanting us to be always united with one another as his sons and daughters.

Francis encouraged, recalling the words of St. Ignatius of Antioch: "Let there be nothing in you that can divide you, [...] but that, gathered together in common, there may be one prayer, one hope in charity and in holy joy" (Ad Magnesios, 6-7: PL 5, 667). How important is this witness of fraternal unity in a world often fragmented and torn by our divisions. Every effort to build bridges between the community and ecclesial, parish and diocesan institutions will serve as a prophetic gesture of the Church in Iraq and as a fruitful response to Jesus' prayer that all may be one (cf. Jn 17,21; Ecclesia in Middle East, 37).

The words to the pastors and faithful, priests, religious and catechists stressed that the tensions that arise "are knots that we carry within us; in fact, we are all sinners. But these knots can be untied by grace, by a greater love; they can be loosened by forgiveness and fraternal dialogue, patiently bearing one another's burdens (cf. Gal 6,2) and strengthening each other in times of trial and difficulty".

Let us accompany the shepherds

He then wished to address his "brother bishops" in particular. I like to think of our episcopal ministry in terms of closeness, that is, our need to remain with God in prayer, together with the faithful entrusted to our care and with our priests. Be particularly close to your priests. Let them not see them as administrators or directors, but as fathers, concerned for the good of their children, ready to offer them support and encouragement with open hearts. Accompany them with your prayer, with your time, with your patience, valuing their work and encouraging their growth. In this way you will be for your priests a visible sign of Jesus, the Good Shepherd who knows his sheep and gives his life for them (cf. Jn 10,14-15)".

And then returning to address all those present, the Pope encouraged them to proclaim the Gospel with courage: "You have all heard the voice of the Lord in your hearts, and like the young Samuel you have responded: 'Here I am'" (1 S 3,4). May this response, which I invite you to renew every day, lead each of you to share the Good News with enthusiasm and courage, living and walking always in the light of the Word of God, which we have the gift and the task of proclaiming. We know that our service also involves an administrative part, but this does not mean that we should spend all our time in meetings or behind a desk. It is important that we are in the midst of our flock and that we offer our presence and our accompaniment to the faithful in the cities and villages. I am thinking of those who risk being left behind, the young, the elderly, the sick and the poor.

The lineage of God's people

"When we serve our neighbor with dedication," Francis pointed out, "as you do, with a spirit of compassion, humility and kindness, with love, we are truly serving Jesus, as He Himself has told us (cf. Mt 25,40). And by serving Jesus in others, we discover true joy. Do not stray from the holy people of God among whom you were born. Do not forget your mothers and grandmothers, who have "nursed" you in the faith, as St. Paul would say (cf. 2 Tm 1,5). Be pastors, servants of the people and not public administrators. Always with the people of God, never separated as if you were a privileged class. Do not deny this noble "lineage" which is the holy people of God".

The Holy Father did not want to end without mentioning "our brothers and sisters who died in the terrorist attack on this Cathedral ten years ago and whose beatification is in process. Their death reminds us forcefully that incitement to war, attitudes of hatred, violence and bloodshed are incompatible with religious teachings (cf. Encyclical Letter, "The Death of our Brothers and Sisters"). Fratelli tutti, 285). And I would also like to remember all the victims of violence and persecution, belonging to any religious community.

Commitment to building peace

Tomorrow," Francis announced to them, "in Ur, I will meet the leaders of the religious traditions present in this country, to proclaim once again our conviction that religion must serve the cause of peace and unity among all the children of God. This afternoon I want to thank you for your commitment to be peacemakers, within your communities and with believers of other religious traditions, spreading seeds of reconciliation and fraternal coexistence that can lead to a rebirth of hope for all. I am thinking in particular of young people.

"Everywhere they are bearers of promise and hope, especially in this country. In fact, here there is not only a priceless archaeological heritage, but also an incalculable wealth for the future: the young people! They are your treasure and we must take care of them, nurturing their dreams, accompanying them along the way and strengthening their hope. Although young, certainly, their patience has already been severely tested by the conflicts of these years. But let us remember that they - together with the elderly - are the tip of the country's diamond, the best fruits of the tree. It is up to us to cultivate them for good and instill hope in them."

Faithful to God's promises

The Pope concluded by recalling that "by baptism and confirmation, by ordination or religious profession, you were consecrated to the Lord and sent to be missionary disciples in this land so closely linked to the history of salvation. By faithfully witnessing to God's promises, which never fail to be fulfilled, and by seeking to build a new future, you are part of that history. May your witness, matured in adversity and strengthened by the blood of the martyrs, be a shining light in Iraq and beyond, to proclaim the greatness of the Lord and make the spirit of this people exult in God our Savior (cf. Lc 1,46-47)".

The land of Abraham, the Iraq the Pope wants to visit Related News

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"Religious, ethnic and cultural diversity is a resource, not an obstacle."

Pope Francis is already on Iraqi soil. "I come as a penitent asking forgiveness from Heaven and from my brothers and sisters for so much destruction and cruelty. I come as a pilgrim of peace, in the name of Christ, Prince of Peace", I would say shortly after arriving before the country's authorities.

Rafael Miner-March 5, 2021-Reading time: 5 minutes

His plane landed at Baghdad's international airport at 2 p.m. (Iraqi time), marking the beginning of his 33rd international apostolic journey. In Baghdad, a long red carpet and trumpets in the background with The hymn to joya, greeted the Holy Father. A song in tune with the motto of the trip: "You are all brothers." (Mt 23:8).

Prime Minister Mustafa Al-Kadhimi, at the foot of the steps of the Alitalia plane, received the Pope and together they moved to the VIP lounge of the airport for a private meeting and official photo. The Pope presented the Prime Minister with a triptych, a silver travel medal and a special edition of his Encyclical Fratelli tutti.

On the flight, the Pope had remembered with affection the Mexican Valentina Alazraki, the doyenne of the flights with the Holy Father, who is not on this trip, and whose baton has been taken up this time by the American Philip Pulella. Before leaving, Francis spent a few moments with a dozen Iraqi refugees, hosted by the Community of Sant'Egidio and the Auxilium cooperative, accompanied by the Apostolic Almsgiver, Cardinal Konrad Krajewski.

The flight lasted four and a half hours, during which he flew over Greece, Cyprus, Palestine, Israel, Jordan and, finally, part of Iraq, until his arrival at Baghdad airport. As is tradition, the Pontiff sent telegrams to the authorities of each of the countries flown over. On board the plane, a very special image accompanied the Holy Father during the trip: Our Lady of Loreto. "This is a flagship trip.", Francis told reporters."It is also a duty to a land that has been tormented for many years. Thank you for joining me.

The Iraqi President

After his arrival in Baghdad, Pope Francis went to the Presidential Palace, where the official welcoming ceremony took place. The President of the Republic of Iraq, Barham Ahmed Salih Qassim, recalled that "Our world is unfortunately living today a time of oppositions and in the East we are losing the aptitude for pluralism". This path incites to terrorism and to commit atrocities under pretexts that have nothing to do with the divine message and this is what threatens our future".. It is essential to combat extremist ideologies and root out the roots of terrorism.", added the President of the Republic, according to cope.es

Law and protection of religious communities

In his address to the authorities, civil society and the diplomatic corps, the first on Iraqi soil, the Pope alluded to the process of reconstruction of the country, in a moral sense in a special way.

"Only if we manage to look at each other, with our differences, as members of the same human family, can we begin an effective process of reconstruction and leave future generations a better, fairer and more humane world." said the Pope. "In this regard, the religious, cultural and ethnic diversity that has characterized Iraqi society for millennia is a valuable resource to be harnessed, not an obstacle to be removed." he stressed.

"Today, Iraq is called upon to show everyone, especially in the Middle East, that differences, rather than giving rise to conflict, should cooperate harmoniously in civil life." the Pope continued in this vein. "Fraternal coexistence requires patient and sincere dialogue, safeguarded by justice and respect for the law. It is not an easy task: it requires effort and commitment on the part of all to overcome rivalries and oppositions, and to dialogue on the basis of the deepest identity we have, that of children of the one God and Creator".

Based on this principle, "the Holy See, in Iraq as elsewhere, never tires of appealing to the competent Authorities to grant all religious communities recognition, respect, rights and protection. I appreciate the efforts that have already been made in this direction and I join my voice to those of men and women of good will to move forward for the benefit of the country".

The Pope rejected terrorism, based on fundamentalist ideas, and remembered the persecuted Yazidi minority. "In recent decades, Iraq has suffered the disasters of wars, the scourge of terrorism and sectarian conflicts often based on a fundamentalism that cannot accept the peaceful coexistence of various ethnic and religious groups, of diverse ideas and cultures. All this has brought death, destruction, ruins still visible, and not only at the material level: the damage is even deeper if one thinks of the wounds in the hearts of many people and communities, which will take years to heal".

"And here." he added, "among so many who have suffered, I cannot fail to remember the Yazidis, innocent victims of a senseless and inhuman barbarism, persecuted and killed because of their religious beliefs, whose very identity and survival have been endangered".

"St. John Paul II offered prayers and sufferings."

There was a moment in his speech when the Pope seemed to open his heart more, and he made several appeals more concrete. At one point, he revealed: "How much we have prayed in these years for peace in Iraq! St. John Paul II spared no initiative, and above all he offered prayers and suffering for this. And God listens, He always listens. It is up to us to listen to Him and walk in His paths."

– Supernatural The numbering of the expressions quoted below is not found in Pope Francis' speech, but can serve as a guide. They are guidelines for working for peace, according to his words at the Iraqi Presidential Palace:

First. "Let the guns be silenced, let their proliferation be prevented, here and everywhere."

Second. "Let the particular interests cease, those outside interests that are indifferent to the local population."

Third. "Let the builders, the artisans of peace, the little ones, the poor, the simple people, who want to live, work and pray in peace, be given a voice."

Fourth. "No more violence, extremism, factions, intolerance; that space be given to all citizens who want to build this country together, from dialogue, from frank and sincere, constructive discussion; to those who are committed to reconciliation and are willing to put aside, for the common good, their own interests."

Fifth. "In recent years, Iraq has been trying to lay the foundations for a democratic society. In this regard, it is essential to ensure the participation of all political, social and religious groups, and to guarantee the fundamental rights of all citizens. Let no one be considered a second-class citizen. I encourage the steps that have been taken so far in this process and hope that they will consolidate serenity and concord".

"Fraternal unity"

In his first speeches in Iraq, Pope Francis has used the term "Iraqi" in his first speeches in Iraq. "fraternal unity". on several occasions. This is how he expressed himself before the authorities, representatives of civil society and the diplomatic corps, remembering the most vulnerable, and those who have been victims of persecution and terrorism. These are ideas that the Pope will most likely expand on at the Mosul event on Sunday.

"A society that bears the stamp of fraternal unity is a society whose members live among themselves in solidarity. Solidarity helps us to see the other [...] as our neighbor, our companion on the journey. It is a virtue that leads us to make concrete gestures of care and service, with particular attention to the most vulnerable and needy. I am thinking of those who, because of violence, persecution and terrorism, have lost family members and loved ones, homes and essential goods.".

"You come out of a crisis better or worse."

"But I also think." Francisco pointed outThe Pope's message, "in all the people who struggle every day to find security and the means to move forward, while unemployment and poverty are on the rise. Knowing that 'we are responsible for the fragility of others' (Encyclical Letter Fratelli tutti, 115) should inspire every effort to create concrete opportunities in the economic sphere and in the field of education, as well as in the care of creation, our common home.".

And this was its realization: "After a crisis it is not enough to rebuild, it is necessary to do it well, so that everyone can have a decent life. We do not come out of a crisis the same as before: we come out of it better or worse. As political and diplomatic leaders, you are called upon to promote this spirit of fraternal solidarity. It is necessary to fight the scourge of corruption, abuses of power and illegality, but it is not enough. At the same time, justice must be built, honesty and transparency must grow.

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Twenty-five years at the service of communication in the Church

Communication on immigrants and refugees, between solidarity and fear

At an event held in Rome, communication on immigration and refugees has been studied, which oscillates between solidarity with the phenomenon and its positive aspects, and fear of the possible negative consequences.

Manuel Sanchez and Antonino Piccione-March 5, 2021-Reading time: 5 minutes

The event is promoted by the Committee "Information, Migrants and Refugees"The event, organized by the Faculty of Communication of the Pontifical University of the Holy Cross, the ISCOM Association and the NGO Harambee Africa International, was held on Tuesday, January 19. It is a day of study and professional training for journalists, a new opportunity to focus on media issues and contribute to more serious information that respects human dignity.

It was held via streaming, with a special focus on ethics and professional deontology. It is the second edition of the Conference of January 31, 2019, and has been attended by more than 50 people including academics, reporters, heads of humanitarian organizations and representatives of ecclesial and educational institutions.

"To show the real and deep motivations for which so many people leave their countries in search of a better future is one of the tasks of clear, serious and objective information". With these words, Cardinal Augusto Paolo Lojudice, Archbishop of Siena and member of the Congregation for Bishops, addressed his opening greeting, recalling the importance of countering ideological narratives with "the precision of a healthy and intelligent communication that allows us to look to the future."

Putting the person at the center

Fabio Baggio, undersecretary of the Migrants and Refugees Section of the Dicastery for the Service of Integral Human Development, reflected on this, for whom the shortcomings of the current information panorama are, in particular: "the easy generalization, the use of inappropriate terms (illegal immigrants, illegal, extra-communitarian) and hasty analyses". The Holy Father, in his latest encyclical Fratelli tuttiHe warns against "local narcissism", concerned with creating defensive walls, and invites us to dialogue with all people "because other cultures are not enemies to be defended against, but a different reflection of the inexhaustible richness of human life".

Among the problematic aspects of the reporting of the migratory phenomenon, the mere and sterile dissemination of figures and data by most of the media ("cold statistics") stands out, neglecting the people and their stories, each with an extraordinary identity and experience. Such is the case of three refugees, Kurdish Nabaz Kamil, the Congolese Myrra Muteba, y Malian Moussawhose testimonies accompanied the debate, moderated by Donatella Parisi, head of communication at Centro Astalli, on the social construction and perception of immigration.

In the face of hostile campaigns and sovereigntist propaganda, it is necessary to give voice to an Italy "that is not seen, that is not known," observed Mario Marazziti, of the Comunità di Sant'Egidio, author of the book Porte Aperte (Open doors). "A country that has already started to rebuild itself, precisely around the arrival of refugees who arrived safe and sound thanks to the Humanitarian Corridors": ordinary people, who work to welcome these people and to integrate them, at their own expense, devoting time, money and human resources. This is a key to talk about "Italians" and how to build a more solidary territory.

The importance of narrating the phenomenon in its complexity

Aldo Skoda, professor of Theology at the Pontifical Urbaniana University, spoke about the teachings of Gordon Allport, an eminent American psychologist, with a view to promoting communication aimed at overcoming the negative view of others, which is full of stereotypes and prejudices.

Skoda summarized the teachings of the American psychologist in the following points: "Emphasize the equality of migrants and natives, both capable of dialogue between equals; the importance of cooperative interaction, with the narration of examples of co-construction of society in which migrants and refugees have a role as protagonists, not only as users; and clear social and institutional support that highlights the reality for what it is, fleeing from easy assistentialism".

The problem, as revealed by Fabrizio Battistelli, Professor of Sociology at the University of La Sapienza, is that "the negative aspects are always more newsworthy than the positive aspects, so there is an easy tendency to give the most scandalous news; to attract attention they focus more on the alarming aspect, even when it does not exist. The media thus go so far as to transform the "risk" of immigration into a real "threat" that makes no mention whatsoever of the benefits derived from migration. It is therefore necessary to report the phenomenon in its complexity, highlighting the advantages and disadvantages. This is the mission of politicians and the media, offering a non-instrumental communication, which does not seek only to gather audience and votes".

Listening to others

For Father Camillo Ripamonti, president of Centro Astalli, a correct perception of the migratory phenomenon cannot do without "cultivating mutual trust between immigrants and natives and promoting a culture of encounter, with the aim of listening to others, of putting oneself in their place": "to know in order to understand"-as Pope Francis says.

"Thousands of students have the opportunity every year to listen - thanks to the meetings promoted by Centro Astalli - to the direct testimonies of men and women who have lived the experience of exile or who are faithful to religions different from our own." Focusing on young people and Italian schools to lay the foundations for a society in which ethnic, linguistic and religious diversities are considered an asset and not an obstacle to our future, is considered an important starting point in this regard.

The lexicon of the migratory phenomenon

The final reflection of the meeting focused on the language and ethics of the journalistic profession, topics introduced by journalist Irene Savio, co-author of the book "The Journalist's Profession". My name is refugee (Reports, 2016). With the support of the Observatory of Pavia, the Association Letter from Rome has explored the lexicon of the migratory phenomenon from 2013 to 2020. Its president, Valerio Cataldi, spoke about it: "In 2013 the symbolic word was "Lampedusa", theater of shipwrecks and reception; in 2014 "Mare nostrum", the rescue operation at sea of immigrants in the Sicilian Channel; and, in 2015, the day after the death of little Alan Kurdi, "Europe", as a European response to the arrival of immigrants and refugees".

"In 2016, the framework in which the phenomenon of migration is narrated begins to change: it is the "walls" the key word and in 2017 the "Ong", on which suspicions and accusations of "developing search and rescue operations at sea with an economic objective" are poured. In 2018 the key word is "Salvini" and in the following year it is still "Salvini", coupled with that of "Carola" (migration has become a topic of political encounter and disagreement). The key word in 2020 is "virus", in a scenario of health alarm where the presence of immigrants is associated with possible contagions".

They continue to be present - it has emphasized Paolo
Lambruschi, editor-in-chief of the Avvenire newspaper - "some of the words that have highlighted the phenomenon of migration: emergency, invasion, disembarkation, ghettos, confines. All these words serve a journalism that is not very careful - where it is essential to continue to study and deepen - that does not care to understand or to make people understand well, ignoring the global nature of the phenomenon, without investigating, for example, on the new drivers of migration, managed by terrorists beyond the Mediterranean and the Balkan route. And leaving aside development projects and humanitarian missions".

It is necessary, also on the part of the media, to put pressure on Europe to promote legal channels of access, with the agreement of all member countries, in order to "put an end to human trafficking, a plague that knows no pause, by dealing rationally with the problem of economic migrants".

The authorManuel Sanchez and Antonino Piccione

Migrants

Twenty-five years at the service of communication in the Church

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The land of Abraham, the Iraq the Pope wants to visit

Aram Pano, Iraqi priest: "What Iraq needs is fraternity".

"The visit of the Holy Father represents a great challenge to those who want to destroy the country and he is going to show the true values of Christianity." said the young Iraqi priest Aram Pano, in a digital meeting organized by the Roman Academic Center Foundation (CARF), on the occasion of Pope Francis' visit to Iraq.

Rafael Miner-March 5, 2021-Reading time: 4 minutes

Pope to Iraq: "I come to your land as a pilgrim of hope". Related News

"Thank you for inviting me to speak to our Spanish-speaking friends! Shlama o shina o taibotha dmaria saria ild kol! which in Aramaic means 'peace, tranquility and God's grace be with you all'.Aram, who studied philosophy and theology at the Baghdad seminary and was ordained a priest on September 9, 2011, greeted.

Now, after almost 10 years as a priest, Aram Pano, sent by his bishop, is studying Institutional Communication at the Pontifical University of the Holy Cross in Rome. "because the world needs each one of us to contribute to evangelization. And especially in these times, in order to proclaim the Gospel, it is necessary to know the digital and communication culture I have great hope for the future".

Aram Pano views Pope's visit to Iraq "in the optics of the encyclical 'Fratelli tutti' (Brothers all) of Pope Francis, for this is what my country needs: fraternity. So all the Christians of Iraq hope that this trip will change something."said at the online meeting of the CARFThe Foundation, an institution that is helping numerous priests, lay people, religious and seminarians to further their studies and training.

The young priest sang the Our Father in Aramaic, the language of Jesus and the common language of many people after two thousand years, and he explained that "in fact Aramaic, in the Eastern Syriac dialect, is my mother tongue and the language of all the inhabitants of the area where I was born, in northern Iraq, which is called Tel Skuf, which means Bishop's Hill. It is located about 30 km from Mosul, the ancient city of Nineveh, in the Christian heart of the country.".

"Later, already in Basra, our bishop asked me to accompany him on a pastoral mission to Misan, about 170 km from Basra, where there were twenty Christian families, and there my vocation emerged."

"Many complicated problems."

Regarding Iraq's problems today, Aram Pano notes. "lack of honesty and unwillingness to rebuild the country, Muslims who have separated, the government thinks more about being loyal to neighboring countries than the welfare of its citizens... There is not one problem but many complicated problems." In his opinion, "Politics, the service to the citizen, does not exist, because it is in the hands of others outside Iraq. However, the fruit of God's work is not within our reach and we pray that through this trip peace, the love of Christ and unity will be proclaimed for a people who can no longer bear it".

Important interfaith context

The meeting was also attended by the Italian writer Gerardo Ferrara, an expert on the history and culture of the Middle East. "It is a historic moment for all Christians in the world, and especially for this country."said Ferrara, who explained that the Holy Father continues to "the footprint" John Paul II, who wished to begin the Great Jubilee of the Year 2000 with a pilgrimage to Iraq, "for it is the land of Abraham." but was unable to do so, because of opposition first from the United States and then from Saddam Hussein.

"Abraham came from Ur of the Chaldeans, and precisely as Christians, Jews and Muslims, from a historical and religious point of view, we all believe ourselves to be descendants of Abraham." added the writer.

Just this week, the Pope emphasized, among other things, this reason for the trip: "The day after tomorrow, God willing, I will go to Iraq for a three-day pilgrimage.", y "Together with the other religious leaders, we will take another step in the brotherhood among believers. The Iraqi people waited for St. John Paul II, who could not come. One cannot disappoint a people a second time", Francisco pointed out.

At the CARF meeting, Gerardo Ferrara reviewed the ethnic and socio-political situation in Iraq, "which is very complicated". The first thing the Pope will do is to meet with the country's authorities and celebrate Mass in the Chaldean (Catholic) Cathedral in Baghdad. Then he will go to Ur. One of the oldest cities in the world. Where he will have an interreligious meeting with Jews, Christians and Muslims".

"Another important meeting." in Ferrara's opinion, "It will take place with Grand Ayatollah Al-Sistani, who is the head of the Iraqi Shiites, who are the most important ethno-religious component of the country, because they make up 60 percent of the population. Sunni Muslims are 35 percent, and then there are Christians, Yazidis, Mandaeans, and other minorities".

"Brothers all"

The Italian expert also referred, like the priest Aram Pano, to this trip as a framed visit. in the context of the encyclical 'Brothers All', and fraternity is precisely what this country needs most. Christians have asked the Pope to meet with Ayatollah Al-Sistani".said Gerardo Ferrara at the CARF colloquium.

In his video message prior to his visit to Iraq, Pope Francis has stated: "I long to meet you, to see your faces, to visit your land, ancient and extraordinary cradle of civilization. I come as a pilgrim, as a penitent pilgrim, to implore the Lord's forgiveness and reconciliation after years of war and terrorism, to ask God for the consolation of hearts and the healing of wounds. And I come among you as a pilgrim of peace, to repeat: "You are all brothers" (Mt 23:8) (Mt 23:8). Yes, I come as a pilgrim of peace in search of fraternity, animated by the desire to pray together and to walk together, also with brothers and sisters of other religious traditions, in the sign of Father Abraham, who unites Muslims, Jews and Christians in one family" (Mt 23:8)..

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"More than 300,000 children die each year in Africa from fake medicines."

Duni Sawadogo: "Getting an education changed my life".

The Harambee Prize for the Promotion and Equality of African Women, has offered a virtual press conference in which she highlighted her interest in promoting access to scientific university education among women in her country.

Maria José Atienza-March 5, 2021-Reading time: 3 minutes

Dr. Duni Sawadogo described part of the work that has earned her the Harambee Award for the Promotion and Equality of African Women, in a virtual press conference held this morning, in which she highlighted her interest in facilitating and promoting access to scientific university education among women in her country.

The president of Harambee, Antonio Hernández DeusDr. Sawadogo "has broken a ceiling of steel rather than glass by winning her chair in Hematology and, even more, by forming a research team with other women, opening the way for women to access science in her country. Sawadogo opens a path with her work and her example and even more with her desire to help other people".

From the laboratories Pierre Fabresponsors of the Award, Nicolas Zombre highlighted the unity in the values that unite these laboratories and their foundation with the NGO Harambee, whose awards they have been sponsoring for the last 5 years. He also emphasized the important work of Dr. Sawadogo, especially in the fight against the trafficking of counterfeit medicines, one of the scourges against which this Foundation works in the country through the financing of medical centers and the training of people.

"Getting an education changed my life."

The winner of the Harambee Award, Duni SawadogoIn her presentation, she presented three key points of the African reality in which she works: the limited access of women to higher scientific education, the problem of illegal trafficking of counterfeit medicines and the incidence of sickle cell disease in the African population.

Sawadogo began by pointing out that "In Africa it is very easy to realize how lucky it is to be born into one family or another. In the same street there are shacks and mansions. My parents were intellectuals and I had no difficulty getting an education. When I saw girls selling fruit, which they carried on their heads, on the roads, I asked myself 'why not me, why have I been so lucky'.

The first female professor of hematology in Côte d'Ivoire is clear on this point: "the simple fact of receiving an education changed my life.

According to the data, only 7.6% of women in Côte d'Ivoire have access to a university education. Faced with this reality, Sawadogo decided "to do everything I could with what little I had to help women pursue a scientific career. To do this, I had to become a better professional myself. I entered a scientific competition and came first in the pharmacy section and became the first female professor in my country.

After this, she began to form a team of professionals: "I wanted them to be women, which meant more work on my part. I wanted them to be women, which meant more work on my part. I also had to find a host laboratory, scholarships, give lectures...". A task that had a very clear basis: "I had to teach everything I had learned without hiding anything. I made the girls who worked with me aware of their abilities, but I also made demands on them".

All this, he recalls, knowing that he had to "redirect" many of his students' stagnant attitudes: "One day, the class had already started and a student arrived who was Muslim. I asked her why she was late and she replied that she had gotten married. I realized that I had two possibilities: to tell her that the professional future was more important but it would have made her feel bad, so I asked the class to applaud her because marriage was very important and that encouraged her to come to class".

Fake medicines and sickle cell disease

Dr. Sawadogo also referred to the widespread problem in Africa with the sale, consumption and trafficking of counterfeit medicines. The WHO estimates that some 300,000 children under 5 years of age die each year in Africa as a result of these fake or low-quality medicines. Added to this is the lucrative business of trafficking in these fake medicines, which generate "20 times more money than heroin".

Finally, Dr. Sawadogo explained the incidence of sickle cell disease, a pathology characteristic of the black race that affects some 300 million people in the world and which, without adequate treatment, leads to high infant mortality.

Dr. Sawadogo's "dreams".

Dr. Sawadogo said goodbye by sharing her "dreams" for the future of Africa. A future of peace and equality, a future that does not force her compatriots to risk their lives crossing the Mediterranean to have a decent job and a future in which "I can work here in Africa in a laboratory like those I have known in Europe". He also stressed that the work with women around the world is key because it is they who "give life to humanity and humanity to life".

"More than 300,000 children die each year in Africa from fake medicines."

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Harambee 2021 Award recognizes the advancement of women in science

"More than 300,000 children die each year in Africa from fake medicines."

Duni Sawadogo is the first female professor of Biological Hematology in Côte d'Ivoire. Her fight against counterfeit medicines and drug trafficking and her work in promoting women in science have earned her the Harambee Prize for the Promotion and Equality of African Women.

Maria José Atienza-March 5, 2021-Reading time: 3 minutes

Duni Sawadogo: "Getting an education changed my life". Related News

On the occasion of the awarding of the Harambee Award for the Promotion and Equality of African Women, Omnes has interviewed the Ivorian Professor of Hematology Duni SawadogoWe spoke with her about her work as a promoter of women's access to university education, especially in the scientific field, and the problem of medicine trafficking in Africa.

Only 7.6% of women have access to university studies in Côte d'Ivoire. In your case, you hold a relevant position in a university laboratory and are part of the Management Committee of the AIRP (Autorité Ivoirienne de Régulation Pharmaceutique). She is also leading a project to encourage women's access to scientific careers.

R.- This task started in my family. With intellectual parents, I never had any impediment on their part with regard to my studies. Later I realized that I was privileged in this respect. I decided to start a university career and to form a team with many women - even if it meant more work - to give back a little of what I had received for free since my childhood. Thus began this task of educating women.

In many countries, the gap in access to education for women is still large, sometimes due to traditional or family pressures. In this sense, how can this gap be reduced without affecting other important tasks, such as caring for or raising a family, etc.?

R.- We must start by creating more secondary schools in each village first and then more universities. In this way, the fact of being schooled will not result in a break in family ties as it happens when a girl leaves her family to go to another city to continue her studies. This is the reason why families refuse to send their daughters to schools after primary school. If women are educated, they will be able to decide for themselves what is important at any given time: to give priority to raising a family or to devote themselves fully to a scientific career.

In Europe there is, somehow, the idea that "Africa must be helped", perhaps imposing certain Western elements or belittling some positive features of African idiosyncrasy and traditions. How not to fall into paternalism in these tasks?

R.- It seems to me that three factors are involved in this situation. The first is globalization, which transmits the values of a minority to the whole world. The second is the fact that many media transmit very negative images of Africa, where only natural catastrophes or war appear. Thus, everything that comes from this continent seems to have little value. In this context, the solutions come from the countries of the North. The third factor is that some, or many, Africans who belong to the intellectual elites of the continent are ashamed of their origin. In reality, they know very little about the history, the achievements of their ancestors, the value of what is proper to this continent. By teaching the truth about Africa, we will not fall into this paternalism that is found in both Europe and Africa.

You work in the field of drug safety and the fight against counterfeit medicines and drug trafficking, what are the main problems of these realities?

R.- Illegal trafficking of counterfeit or substandard medicines is a global and very complex problem. This illegal trade in medicines is very lucrative. It is supposed to generate 20 times more money than the sale of heroin. It is estimated that a $1,000 investment yields 500 times as much. The WHO estimates that about one in 10 medicines sold may be the result of this trafficking. This trafficking uses different strategies depending on the continents.

In Europe and America, it is about medicines sold over the Internet. But this traffic is very important on the African continent, which manufactures only 2% of the medicines it uses. In Africa, these medicines are found on the street or in street markets. Abidjan, for example, is the largest market for illicit drugs in West Africa. These medicines come mainly from China and India.

The WHO estimates that, each year, some 320,000 children die in Africa from complications related to taking fake or substandard medication.

My country, Côte d'Ivoire and Cameroon belong to the group of countries where drugs are manufactured. Antibiotics and antimalarials are the most sold pharmaceutical specialties on the African continent. What is really serious is that this traffic causes many deaths because it is directly related to resistance to antibiotics and antimalarials and to a higher frequency of renal failure.

The World Health Organization estimates that, each year, some 320,000 children die in Africa from complications related to taking fake or substandard medication. An estimated 170,000 from childhood pneumonia and 150,000 from malaria. It is because of all these factors that this illicit trade is very harmful.

Duni Sawadogo: "Getting an education changed my life". Related News

Harambee 2021 Award recognizes the advancement of women in science

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Sweden: A country "back" from secularization

The Cardinal Anders Arborelius, Bishop of Stockholm and member of the Council of Economy of the Holy See will be the keynote speaker at the Omnes Forum to be held, digitally, next Wednesday.

Maria José Atienza-March 4, 2021-Reading time: < 1 minute

On March 10, at 7:00 p.m., there will be the I Omnes Forum of this year. Cardinal Anders Arborelius, ocd , will be the speaker at this first meeting, which will be held digitally and will focus on the interest in the religious fact that is taking place in Sweden. The Nordic country is experiencing a return to faith from secularization driven by phenomena such as immigration or the discovery of faith in adults.

He will be joined by the Spanish Andres BernarVicar for Evangelization of the diocese. In the colloquium that will follow, questions may be asked.

Anyone can attend the forum virtually. The registration can be done through this link.

Cardinal Ander Arborelius

Carmelite Anders Arborelius is the first Swedish bishop since the Reformation. From a Lutheran family, he converted to Catholicism in his youth and entered the Carmelite order. Ordained a priest in 1979, St. John Paul II consecrated him a bishop in 1998 and in 2017, Pope Francis appointed him a Cardinal of the Catholic Church. An appointment that caused great joy and admiration in his country, where Fokus magazine chose him as "Swede of the Year".

He is a member of the Holy See's Council for the Economy and the Pontifical Council for Promoting Christian Unity and in 2019 a member of the Congregation for Oriental Churches.

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Initiatives

10 minutes with Jesus: An audio that talks about Jesus.

Simply a 10-minute audio that talks about Jesus: that's all... But the initiative has spread everywhere, and the promoters estimate that some 100,000 people use it, and there are versions in several languages. Signing with a joking pseudonym, one of the priests who promote it explains it to us.

Ignoto Anónimez-March 4, 2021-Reading time: 6 minutes

The idea of 10 minutes with Jesus is very simple: it is a 10-minute audio that talks about Jesus. The surprising thing is that it has reached so many people, without us having done any thoughtful marketing or anticipatory work. If it has worked, it is because people share it.

It is difficult to estimate accurately how many people hear 10 minutes with Jesusbut about 60,000 people receive it every day via Whatsapp, about 80,000 are subscribed on Youtube, about 13,000 are subscribed on iVoox, about 10,000 on Spotify, etc. In any case, we estimate that more than 100,000 people listen to it.

A great disproportion

From the beginning we have been surprised by this great response. The disproportion between what happens and what we do is enormous. If there are so many people who want to listen to this, if we receive information of so many conversions, if we promote so many acts of love directed to God... it is because Jesus is there. What we do is very little: in fact, we only talk about Him for ten minutes, record it and transmit it to the world; and the Holy Spirit, who moves souls, does much more.

I think people are surprised to hear the message of Jesus Christ explained in a normal tone of speech, not in abstract or overly clerical language, but in a natural way, so that it seems more like the priest is with you over a beer, but talking to you about Jesus and praying, than in a church.

Helping to pray, and to want to pray

The idea came from a layman, not a priest; more specifically, from a mother of a large family, a teacher at the Montespiño school in La Coruña, where I am chaplain. She had a very good idea and was determined to carry it out: she wanted to record in audio format the talks we gave at school and send them to the students in the summer. We started in a somewhat disorganized way, giving a key so that each student could choose the meditation he or she wanted. But that teacher also thought that if it was useful to her, it would also be useful to her friends, and she began to send them daily to a hundred people, who in turn distributed them. That's how it started: like foam, uncontrollably.

Our desire is not only to arouse the desire to pray, but also to nourish those who want to pray. What is desirable is that the audios we record not only appeal to those who are already in the Church, but that the listener, seeing that it is useful to him, says to himself, for example: this will be useful to my daughter, to my son, who has not been to Church for a long time, and with this he can connect. We would like all the audios to be like this, although it is difficult to always achieve. In any case, we do not speak only for those who are there, but we want them to want to share what they receive.

A year after the summer in which we started in Spanish, on August 22, the English version began; the Portuguese version began on Ash Wednesday of last year 2020; at the end of the summer of the same year the French version began, and recently the German version was born. They are carried by priests from the countries where these languages are spoken.

Two "you's"

The one who preaches is always a priest, but an anonymous priest, because we never say our name. That explains why I am signing this article with the name we usually give each other jokingly. We usually use the Gospel of the day, but we are not tied to that; sometimes one of us directly exposes something he wants to say and that serves to connect, an idea or something that works, naturally always referring to Jesus Christ, or to the Virgin, or to St. Joseph, especially this year.

We try to translate our colloquial speaking style to audio. It is not easy to do this when you are alone in the room recording; but the basic thing is that we are addressing a single listener, not thousands "who are listening to us", maybe one who is going with his headphones in the subway or who knows where. In the audio there are always two persons: the priest, who addresses Jesus and that specific person, is before two "yous", a divine you and a human you.

Ideally, I imagine that this particular listener is a girl or a boy in the last years of university, with a Christian background, but who has stopped going to Mass. And his mother, who listens to him, says to herself: I am going to pass it on to him to see if, with the normality of this language, and in this way, he will get back in touch. Sometimes the priest will give you a smile or even a laugh, which is also part of the 10 minutes with JesusThe texts include many testimonies of people, conversions, anecdotes of daily life, and always the Gospel. And in the texts are intermingled many testimonies of people, conversions, anecdotes of the day to day, and always the Gospel. Everything mixed, updated; everything alive.

The priests, the volunteers and the listeners

Now they do 10 minutes with Jesus sixteen priests (I am referring to the Spanish edition), many of them young, spread throughout Spain. What they have in common is that they understand holiness in the midst of the world, the encounter with God by doing the natural, normal things that any ordinary person does. A good part of them belong to the Prelature of Opus Dei. Of course, among the saints we mention there are many, but anyone listening to the audios can perceive that St. Josemaría Escrivá is very present, because of this spirit of holiness in the midst of the world.

The technical means are very elementary, and the expenses are practically nil. The only thing that has cost us money has been the AppBut with people's help we managed to pay for it in 24 hours, and with it their next updates. It was a joy to see how well people responded. We don't have to pay any salary, and everything is supported by volunteers. How many are there? I can't say precisely, but each of the 320 groups of Whatsapp The current system is managed by one of them, and volunteers are the ones who maintain the channels of Youtubethe website, or those of iVoox, Spotify, Instagram, Facebooketc.

Talking to Jesus in a different way

The reactions we get from the people who listen to us are only the tip of the iceberg. We receive many messages like this: "I have learned to pray with you. I have always been a Christian, but these 10 minutes They have taught me to talk to Jesus in a different way". During a meeting, one of the volunteers approached us and told us: "I had been away from the faith for many years, without going to Mass and with a certain reluctance for anything spiritual. I don't remember who sent me an audio, but I started to listen to it every day, I got hooked, and one day I said: "What if I go to Mass? So I went to Mass. And since you talk so often about confession, you managed to win me over, and I went back to confession. And then: I became the administrator of a group. I wanted to tell her story. Now she is a Christian woman, she goes to mass regularly, not only on Sundays, she attends the sacraments, etc....

Another person was climbing a mountain pass with little traffic, in the snow and without chains. She was stuck for a long time, and to fight her nerves, she put on the 10 minutes with Jesus. That day they were talking about the holy guardian angels, so he asked his Guardian Angel to fix the problem. Just as the audio ended, a snowplow appeared.

We also know of people who have made great decisions of surrender to God as a result of listening to some audio. God also moves hearts through telematics: the Holy Spirit also works, whatever the means.

Prayer: authentic life

To pray is to begin to live the authentic life. Authentic life is not a solitary life. And prayer allows me to live with someone who loves me, who knows me, who has been waiting for me for a long time, and who teaches me who I am.

To live in prayer is to know who you are, and to discover something that is a joy, a marvel, as St. Augustine discovered: I was looking for God everywhere, and in the end I found him within me. It happens to people who begin to pray: there is a voice inside them that says: hey, I am here, you are not alone, and I am in the deepest place of your own depth. For anyone who doesn't know who God is or how to pray, I would encourage them to listen to an audio of 10 minutes with Jesus which is entitled: "For Atheists Only". It is easy to find. It is intended for the one who does not know God, for the one who is perhaps an atheist at heart, and it is an exercise to be able to address Him for the first time.

The authorIgnoto Anónimez

Prayer

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Guest writersMsgr. Celso Morga Iruzubieta

Positive secularism

The Archbishop of Badajoz reflects on the concepts of secularism and his view on the role of religion in society following the missive of Spanish politician José Manuel Rodríguez Uribes.

March 4, 2021-Reading time: 2 minutes

There are recurring themes that never seem to disappear from discussion forums. Issues that become more lively at certain times and decline at others, but which have been present in the last two centuries, especially in our old Europe. I would like to talk about a concept that seems to me to be key to understanding the organization of political and social life: the concept of "secularism".

It is true that the debate to which I refer has helped us to refine and integrate certain aspects, but at present we find nuances, even interpretations of substance, that make us think that when we speak of secularism, we are not all talking about the same thing.

Secularism includes freedom, respect and tolerance.

A proper understanding of the concept of secularity presupposes, at least from the point of view of the Catholic Church, that the claim of Christianity, and therefore of the Catholic Church itself, to be, also for the democratic political community, a source and guarantee of fundamental human values derived from conceiving the human being as the "image and likeness of God", be taken into account, respected and valued.

Secular state, not secularist

The secular State, evidently, is neither obliged nor in a position to recognize such a claim as true; but neither can it consider such a claim as an attack or a denial of the secularity of the State, nor can it hinder the Church from wanting and striving - democratically - for such a claim to have a presence, public space and influence in society. If state leaders were to show annoyance, discomfort or an attempt to suppress this public presence, they would be demonstrating that it is no longer a positive secularism that drives them but a belligerent secularism. Such a stance would show idolatry of politics and the State; it would be like a new religion under the guise of freedom.

Nothing in human thought and conduct is neutral. Every institution is inspired, at least implicitly, by a vision of man, from which it draws its references of judgment and its line of conduct.

If this institution dispenses with transcendence, it is obliged to seek in itself its references and purposes. But if this institution rejects, closes itself completely or does not admit other criteria about man and his destiny, it could easily fall into a totalitarian power, as history shows (cf. Catechism of the Catholic Church, n. 2244).

Nothing in human thought and behavior is neutral. Every institution is inspired, at least implicitly, by a vision of mankind.

The Catholic Church asks her lay faithful to work so that political and social management, through civil laws and structures of government, may be in conformity with justice and that, as far as possible, such laws and structures may favor rather than hinder the practice of human and Christian virtues; But the Church also asks her lay faithful to distinguish between the rights and duties which concern them as members of the Church and those which concern them as members of human society; to try to reconcile them with one another, bearing in mind that in any temporal matter they should be guided by their Christian conscience (cf. Lumen Gentium, n. 36).

If the Second Vatican Council refers to this "effort of conciliation" it means that they will encounter difficulties; that the Christian will never be fully at ease with some of the laws and structures of this world; but it also means that they should always strive to improve them, according to their conscience, trying to exercise their democratic right of positive influence and that the secular State should not only respect, but positively favor this right by facilitating its exercise, even through the recognition of conscientious objection.

The authorMsgr. Celso Morga Iruzubieta

Archbishop of Mérida-Badajoz

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The Pope announces the "Amoris Laetitia Family Year".

Family

"Families have to feel the support of the administration."

The expert meeting on demographics, organized by The Family Watch highlighted the importance of families receiving real support to enable the demographic trend to change.

Maria José Atienza-March 4, 2021-Reading time: 2 minutes

Starting a family, secondary for 3 out of 4 young people Related News

The expert meeting on demographics, organized by The Family Watch highlighted the importance of families receiving real support to enable the demographic trend to change.

Despite the red lights that the continued demographic decline suffered by Spanish society throws on issues such as the sustainability of the economic system, the loss of quality of life or the lack of prospects for the youngest people, it does not seem to push administrations, companies and organizations to a paradigm shift that facilitates the full development of family life and a consequent stabilization of the demographic pyramid.

Javier Díaz-Giménez, Professor of Economics at IESE Business School, Jacobo Rey, Director General of Families, Children and Demographic Dynamization of the Xunta de Galicia, and Conrado Giménez, President of the Fundación Madrina were the speakers at the event. "Demographics in Spain and the sustainability of the system."The zoom meeting held yesterday by The Family Watch addressed from different points of view, Academic, Civil Society and Administration, various aspects that affect this issue.

Education, key

In the words of Javier Díaz-Giménezeducation is key to reversing this trend: "the demographic situation in our country will not be solved without a clear commitment to education, which will help to improve the quality of employment and, as a consequence, the sustainability of pensions".

For its part, Jacobo Rey developed the Demographic Impulse Law, an initiative to alleviate the birth rate situation in one of the most depopulated communities in Europe such as Galicia. Rey stressed that "families have to feel the support of the administration from all points of view, reconciliation, employment, family, youth, aging" ... etc.. In this sense, María José Olesti, General Director of The Family Watch noted that "we need to examine why we don't have enough children and what is preventing young people from having children; what are the obstacles in their way and how can we help them overcome them."

Support for mothers

Faced with the difficulties that many families affected by a long-term economic crisis are facing, Conrado GiménezThe president of Fundación Madrina, asked for clear and effective support for mothers in order to "alleviate the maternal and child poverty that is increasingly occurring in our country.

Among the proposals that were discussed at this round table were the '.Flexicurityflexibility in working hours and working space and job security, the co-responsibility and recognize the value of motherhood from the personal, economic, social and political spheres.

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Get to know the Iraq that the Pope will visit firsthand

Pope to Iraq: "I come to your land as a pilgrim of hope".

The Pope prepares his imminent trip to Iraq by calling to be infected by hope and to strengthen fraternity "to build together a future of peace".

David Fernández Alonso-March 4, 2021-Reading time: 2 minutes

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One day before the historic start of Pope Francis' apostolic journey to Iraq, he sent a video message in preparation for his imminent arrival in the land of Abraham.

"Dear brothers and sisters in Iraq, assalam lakum [peace be upon you].

In a few days I will finally be among you. I long to meet you, to see your faces, to visit your land, ancient and extraordinary cradle of civilization. I come as a pilgrim, as a penitent pilgrim, to implore the Lord's forgiveness and reconciliation after years of war and terrorism, to ask God for the consolation of hearts and the healing of wounds. And I come among you as a pilgrim of peace, to repeat: "You are all brothers" (Mt 23:8) (Mt 23:8). Yes, I come as a pilgrim of peace in search of fraternity, animated by the desire to pray together and to walk together, also with brothers and sisters of other religious traditions, in the sign of Father Abraham, who unites Muslims, Jews and Christians in a single family.

Dear Christian brothers and sisters, who have given witness to faith in Jesus in the midst of the most difficult trials, I await you. It is an honor for me to meet a Church that has been martyred: thank you for your witness! May the many, too many martyrs you have met help us to persevere in the humble strength of love. You still have in your eyes the images of destroyed houses and desecrated churches, and in your hearts the wounds of broken bonds and abandoned homes.

Let us not give in to the spread of evil: the ancient springs of wisdom in your lands guide us elsewhere.

I wish to bring you the affectionate caress of the whole Church, which is close to you and to the tormented Middle East and encourages you to go forward. Let us not allow the terrible sufferings that you have experienced and that grieve me so much to prevail. Let us not give up in the face of the spread of evil: the ancient springs of wisdom in your lands guide us elsewhere, to do as Abraham did, who, though he left everything, never gave up hope (cf. Rom 4:18); and trusting in God, he gave birth to descendants as numerous as the stars in the heavens. Dear brothers and sisters, let us look to the stars. Therein lies our promise.

Dear brothers and sisters, I have thought a lot about you in these years, about you who have suffered so much but have not fallen. To you, Christians, Muslims; to you, peoples, like the Yazidis, the Yazidis, who have suffered so much, so much; to all of you brothers, to all of you. Now I come to your blessed and wounded land as a pilgrim of hope. From you, in Nineveh, the prophecy of Jonah resounded, which averted destruction and brought a new hope, the hope of God.

And in these hard times of pandemic, let us help each other to strengthen fraternity, to build together a future of peace.

Let us allow ourselves to be infected by this hope, which encourages us to rebuild and start anew. And in these hard times of pandemic, let us help each other to strengthen fraternity, to build together a future of peace. Together, brothers and sisters of all religious traditions. From you, thousands of years ago, Abraham began his journey.

Today it is up to us to continue it, in the same spirit, walking together on the paths of peace. Therefore, I invoke upon all of you the peace and blessing of the Most High. And I ask you all to do as Abraham did: to walk in hope and never stop looking up at the stars. And I ask you all to join me in prayer. shukran! [Thank you!"

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ColumnistsJaime Gutiérrez Villanueva

Lesson for the present, light for the future

Society needs young people and adults who know the history and the deep and rich spiritual roots of our peoples.

March 3, 2021-Reading time: 2 minutes

At this moment, the totalitarian system prevailing in our society is trying to develop, especially among young people, the culture of oblivion, so that we only live in the present (presentism), without roots and without future.

Its pretension is that the history of the victims, of the impoverished who have made in silence the solidarity in history, of the militants who fought for the implantation of the Kingdom and its Justice, does not count at the time of realizing another world radically different from theirs. It is necessary that the person does not feel part of a historical process, nor a protagonist of it in an associated way.

A culture of self-sufficiency is spreading, of refusal to be educated by others, of any moral reference, of the knowledge of liberating experiences, of the gift of counsel of the Holy Spirit, of any norm or morality other than that of the empire. This is the only one to be obeyed and followed.

From all sectors, a loss of the sense of history is being promoted, which is increasingly dividing and disorienting. Old conflicts that seemed to have been overcome are being revived, aggressive nationalism is re-emerging. An idea of the unity of the people and the nation, penetrated by various ideologies, creates new forms of selfishness and loss of social sense masked under a supposed defense of national interests. This reminds us that "each generation must make the struggles and achievements of past generations its own and take them to even higher goals. This is the way.

Good, as well as love, justice and solidarity, cannot be achieved once and for all; they must be conquered every day. It is not possible to be satisfied with what has already been achieved in the past and to settle in and enjoy it as if this situation led us to ignore the fact that many of our brothers and sisters still suffer situations of injustice that call out to all of us" (FT 11).

These are the new forms of cultural colonization that Pope Francis denounces on so many occasions: "An effective way to liquefy historical conscience, critical thinking, the struggle for justice and the paths of integration is to empty of meaning or manipulate the great words. What do expressions such as democracy, freedom, justice, unity mean today? They have been manipulated and disfigured in order to use them as instruments of domination, as titles empty of content that can be used to justify any action". (FT 14)

Our society needs young people and adults who know the history, the deep and rich spiritual roots of our peoples. Our task of transforming the world cannot, and should not, ignore the results that other human actions have had for the life of the people. Reflected history is a lesson for the present and a light for the future.

The authorJaime Gutiérrez Villanueva

Pastor of the parishes of Santa María Reparadora and Santa María de los Ángeles, Santander.

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Will as engine and will as heart

Prof. Torralba: "Willpower can be educated from childhood".

In a colloquium exclusively for Omnes collaborators, Professor Torralba stressed that the key to a good education of the will is to make the "heart the motor of the will".

David Fernández Alonso-March 3, 2021-Reading time: 3 minutes

On the afternoon of Tuesday, February 2, a colloquium organized by Omnes with Professor Jose Maria Torralba took place. This is the Omnes Dialogues, a series of talks with authors or relevant figures, offered exclusively for collaborators, those people who financially support the Omnes project (you can learn more about this event at how to join here).

Jose Maria Torralba is professor of ethics and director of the Core Curriculum Institute at the University of Navarra. The dialogue was entitled "Freedom and desire in the education of the will"and was based on an article by the author himself published in Omnes, entitled "Will as engine and will as heart".

A very fashionable theme

The dialogue began with the intervention of the moderator, Rafael Miner, editor of Omnes, who introduced the professor and introduced the subject, "as old as philosophy, although it has become very fashionable in recent years. In fact, he added, Oxford University is working on a program of virtuous leadership. In other parts of Europe they are interested in and are working on character education from an Aristotelian perspective, from the virtues.

The objectives proposed by Professor Torralba, once he was given the floor by the moderator, were mainly two: on the one hand, to reflect on some features of the human capacity to desire that we call will; and on the other hand, to situate ourselves to be in a position to educate it better: in ourselves and in others, for those who are dedicated to education.

Desire and freedom

Professor Torralba went on to identify some initial concepts, of which it is worth mentioning, on the one hand, that identity is defined by desire, which is why so much is at stake in the education of the will. On the other hand, this task has to be carried out from within oneself. It could be said that it is about self-education, where the protagonist is oneself, and freedom plays a fundamental role.

To illustrate a classic error in this task, the fact that willpower is decisive, he used an experiment with young children, the Marshmallow Test. This experiment consists of several children being offered a candy, and being told that if they wait a few minutes and hold on without eating it, they will be given an additional candy. In fact, the reading to be made from this example is that children act according to what they have learned in their family, school or environment.

Two dimensions of will

Finally, he explained the different dimensions of the will: the will as "motor" and the will as "heart. He wanted to emphasize that perhaps the tradition from which we come, whether cultural or religious, has placed greater emphasis on the first dimension, on the will as motor, when a balance between the two is important.

"The distinction serves to explain that the problem of spiritual voluntarism consists in reducing the function of the will to being a motor, that is, to the capacity to carry out correct actions. On the other hand, the risk of understanding the will only as heart would be to end up in some kind of spiritual quietism, as if there were no need to make an effort to achieve the good and to grow morally.

A successful life

Professor Torralba concluded with a proposal and a key. The proposal, to reach a successful life. And the key, to integrate the two dimensions, where "a good education of the will is one that makes the heart the motor".

Will as engine and will as heart

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Get to know the Iraq that the Pope will visit firsthand

Centro Academico Romano Foundation organizes an online meeting on Thursday, March 4 at 8:30 p.m. to get to know the Iraq that the Pope will see.

Maria José Atienza-March 3, 2021-Reading time: < 1 minute

On the occasion of the Pope's imminent trip to Iraq, Centro Academico Romano Foundation has organized a digital meeting in which it will be possible to learn about the social, cultural and religious situation that the Holy Father will encounter, in what will be the first trip of a Pontiff to this country.

The meeting will be attended by Gerardo Ferrara, an expert in the history and culture of the Middle East, as well as a writer, translator and versed communicator, a great connoisseur of international relations and author of numerous articles and books on these topics.

He will be joined by 34-year-old Iraqi priest Aram Pano, who is currently studying for a degree in Institutional Social Communication at the Pontifical University of the Holy Cross in Rome.

The meeting will take place tomorrow March 4 at 8:30 pm. and will be broadcasted through Youtube. To receive the link to the call for entries, all you need to do is to register through the CARF website

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"To pray is not to escape the difficulties of life."

"Jesus shows us to what extent God is Father."

At this Wednesday's audience, Pope Francis reflected on how, thanks to Jesus, prayer opens us to the immense mystery of the Most Holy Trinity.

David Fernández Alonso-March 3, 2021-Reading time: 2 minutes

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In this Wednesday's audience - from the Library of the Apostolic Palace, broadcast via streaming - Pope Francis wanted to deal with a profound theme, "how, thanks to Jesus, prayer opens us wide to the immense mystery of the Holy Trinity, to the depths of the God of Love", continuing his catechesis on prayer. In fact, he announced that next week he will also deal with the same line of prayer.

The Holy Father wanted to rely on the models of the Bible, recalling that "no one has ever seen the Father; it was Jesus who revealed him to us. Without him our prayer would not be able to reach God, we would not even be worthy to mention his name. The Bible gives us several examples of prayers that God did not accept, because not all prayers are good. However, it is Jesus who fulfills our longing by teaching us how to pray.
Therefore, it is good for us to recognize the poverty of our prayer, like the centurion in the Gospel.

It is Jesus who fulfills our longing by teaching us to pray.
Therefore, it is good for us to recognize the poverty of our prayer, like the centurion in the Gospel.

Dialoguing with God is an immense grace, considering," Francis continued, "that 'one word from him' is enough for us to be saved. There is nothing in us that justifies his love, there is no proportion. The ancient philosophers hardly considered it possible, with sacrifices and devotions, to ingratiate themselves with a mute and indifferent god".

Emphasizing the figure of the fatherhood of God, he pointed out that "Jesus, on the other hand, with his life, shows us to what extent God is Father and that no one is Father like him. He assures us that he is the shepherd who looks for the lost sheep, the merciful father who goes out to meet the prodigal son.

Jesus shows us to what extent God is Father and that no one is Father like him. He assures us that he is the shepherd who seeks the lost sheep, the merciful father who goes out to meet the prodigal son.

What God would be willing to die for men, to love them always with patience, without expecting anything in return? How could we even conceive of the infinite abyss of God's love? How can we believe that this sea of mercy would have extended to the shores of our humanity? We can only accept and understand it thanks to the mystery of the cross.

Prayer

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Iraq: in the eye of the hurricane

Church in Iraq data ahead of the Pope's trip

Nearly 600,000 Catholics are waiting for the Pope in Iraq. The data in view of the Holy Father's apostolic journey reveal the need for pastoral care for the people who live their faith in the land of Abraham.

David Fernández Alonso-March 2, 2021-Reading time: 2 minutes

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This Friday, March 5, the Pope will undertake a historic trip to Iraq, since it will be the first time that a Pontiff visits the land of Abraham. It is a difficult trip that the Pope has ahead of him, to a country devastated by war and terrorism, where he wants to show closeness to Christians, fraternity with other faiths and support for the reconstruction of the country.

Population and church structure

Iraq has an area of 438,317 km2 and a population of approximately 38 million inhabitants, of whom 590,000 are Catholics, or 1.5 per 100 inhabitants of the country. Iraq is organized into 17 ecclesiastical circumscriptions and has 122 parishes and 12 pastoral centers.

DATO

590 thousand

These are the Catholics in Iraq

In Iraq there are 19 bishops, 113 diocesan priests and 40 religious priests. In addition, it is interesting that the Iraqi Church has 20 permanent deacons. There are 8 non-priest religious and 365 religious sisters. There are also 4 lay missionaries and 632 catechists.

Pastoral care load indicators

Therefore, to serve as an indicator of the pastoral load, there are 3856 Catholics for every priest, and one priest for every 100 people involved in apostolic activities. These numbers show a great need for priestly vocations, which can cover with guarantee the pastoral needs.

DATO

153

There are priests in Iraq, and 19 bishops, to serve almost 600,000 Catholics.

In fact, the numbers of seminarians and priestly vocations corroborate this need: in Iraq there are 11 minor seminarians and 32 major seminarians, which means 0.08 major seminarians per 100,000 inhabitants and 5.4 major seminarians per 100,000 Catholics. These are vocations that, among other things, the Pope wishes to promote with his trip.

Educational centers

In the country there are 55 primary and nursery schools run by ecclesiastics or religious, with 5,464 students. Secondary schools, on the other hand, are only 4, with 770 students. There are 9 institutions of higher education and universities, such as the Catholic University of Erbil. Between the nine centers, there are 378 students.

Finally, the Church's Central Statistical Office has also provided some data on charitable and social centers run by the Church. There are 7 hospitals, 6 outpatient clinics, 5 homes for the elderly and handicapped, 10 orphanages, a family clinic and a social re-education center.

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32.15% of taxpayers marked "x" in favor of the Church.

7,297,646 people allocated 0.7 of taxes to the Church in 2019. It represents an increase of just over 5% over the previous fiscal year.

Maria José Atienza-March 2, 2021-Reading time: 2 minutes

The Spanish Episcopal Conference has presented the data of the tax allocation registered in favor of the Church in the 2020 Income Tax Return, corresponding to the economic activity developed in 2019.

7,297,646 people marked the X in favor of the Catholic Church in the Income Tax Return, which means, counting joint returns, 8.5 million taxpayers. A number that means 106,000 new declarations in favor of the Church in the 2019 exercise.

5% increase

The data has been released this morning by the Spanish Episcopal Conference. Considering that each taxpayer who marks X contributes an average of €35.4 to the Church, the result is close to €301.07 million. This represents an increase of 5.85% over the previous year, "which will enable more effective assistance to those who need it most."as stated in the note issued by the EEC.

In this note of presentation of the data, the Spanish Episcopal Conference wanted to emphasize that the income tax campaign "The Church's efforts to multiply its presence and attention to the most disadvantaged groups coincided with the hardest months of the first wave of the pandemic. The 106,259 new declarations that marked the X of the Church, show the social and personal support to the work carried out by the Church during this time, and multiply by four the increase of X in the Income Tax Declaration of the previous year"..

Data by Autonomous Communities

The amount collected in favor of the Church grows in all the autonomous communities without exception, and in thirteen of them, in addition, there is also an increase in the number of taxpayers marking the X. The number of tax returns increases especially in Andalusia, Madrid, Castilla Mancha and Comunidad Valenciana. The number of declarations increases above all in Andalusia, Madrid, Castilla la Mancha and the Valencian Community. On the other hand, the Basque Country recorded the largest decrease.

The regions where higher percentage of people decide to collaborate with the X in the Income Tax Return to support the Church are Castilla La Mancha (45.18%), La Rioja (44.77%), Extremadura (44.03%), Murcia (43.68%) and Castilla y León (42.3%). Almost half of the declarations choose to support the work of religious entities.

At the other extreme, the Canary Islands (25.6%), Galicia (24.7%) and Catalonia (16.9%) have the lowest allocation rates.

Figures do not yet show the crisis

Marking the X in favor of the Catholic Church does not mean paying more or receiving less money in the refund, in case it is favorable.

In spite of the socioeconomic crisis we are going through, the EEC wanted to highlight the generosity of the Spanish people, although it points out these "figures do not yet show the economic consequences of the pandemic situation in Spain since the first quarter of 2020.". He also wanted to recall that "This contribution is decisive to support the immense work of the Church, which, in order to continue to help in this crisis, needs more than ever the collaboration of everyone.".

Church's work in pandemic

The note also includes the portal www.iglesiasolidaria.es in which the Church's work with those who are suffering in a special way due to the situation caused by the pandemic is described.

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Bringing the Year of St. Joseph to the classroom

An interesting initiative to work on the Year of St. Joseph in religion classes of different ages and stages.

Javier Segura-March 2, 2021-Reading time: 2 minutes

Anniversaries are always good opportunities for educators to work on our subject in a different way. Different because, first of all, they give it a new air, breaking -at least apparently- the usual curriculum. But they also allow students to perceive the subject in connection with what society is living and celebrating. On the other hand, it is a good opportunity for interdisciplinary work because normally this event can be illuminated from different points of view (history, language, science...) with more or less incidence of one or the other depending on the event being celebrated, of course.

In the case of the year of St. Joseph Pope Francis has proposed to us, I have rescued an initiative that may be of interest to teachers in the area of Religion.

Based on the song Joseph, he of Mary by Jesús Morales (Chito), member of the well-known Catholic music group 'Brotes de Olivo', a video clip has been prepared with drawings by Ángel Ortiz, cartoonist and Religion teacher, and animation by Milo Jiménez. A fresh song with friendly and suggestive drawings that, for sure, will delight students of different ages and that has been made to spread the figure of the holy carpenter.

With this base song, different songs have been prepared didactic materials (download them here) that teachers can use and adapt to their classes. The layout was done by Rubén Montero. The pedagogical team was formed by Juana Sánchez, Montse Morell, Montse Aguilar and Gerardo Sánchez.

The challenge for Catholic educators is that this year of St. Joseph can have a real impact in the classroom.

It is a interesting material with didactic units for different educational levels, from kindergarten to high school and including material for special education students, something unfortunately not usual in this type of work. In addition to the video clip of the song, several games have been incorporated (word roulette, memory, goose game, tic-tac-toe...) and a gallery of pictures related to St. Joseph that serve as support for the didactic units.

There are sure to be more initiatives to work on this figure throughout the year. The challenge for Catholic educators is that this initiative of Pope Francis can have a real projection in the classroom and that this universal reference reaches the new generations. Because tradition has to be alive and has to be updated and put in dialogue with each generation if we do not want it to remain stagnant, become museum material and not serve for life. This material prepared by this enthusiastic group of teachers is undoubtedly a good contribution in this direction.

San Jose

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"Fratelli Tutti": Friendship and fraternity, dialogue and encounter.

"We must present our faith in a dialogue that does not impoverish it."

The Episcopal Delegates and Directors of the Secretariats of Interconfessional Relations met telematically on February 22 and 23 to analyze the reality of religious pluralism in Spain.

Maria José Atienza-March 2, 2021-Reading time: < 1 minute

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You are at XXX Conferenceorganized by the Subcommission for Interfaith Relations, were held against the backdrop of the Document on Human Fraternity for World Peace and Common Coexistence, signed by Pope Francis and Imam Al-Tayyen in Abu Dhabi on February 4, 2019, as well as the Pope's latest encyclical, Fratelli tutti.

Dialogue without diluting faith

With this premise, the delegates have shown their concern to respond to the reality of religious pluralism that exists in our country and that must lead us to present our faith in a dialogue open to the "other", which, far from impoverishing or diluting the Catholic identity, enriches it.

Among the speakers at this conference were Prof. Diego Sarrio, Rector of the Pontifical Institute for Arab and Islamic Studiess (PISAI) in Rome, Prof. D. Gonzalo Villagrán, Rector of the University of Rome. Faculty of Theology of Granada and His Beatitude Msgr. Pizzaballa, Latin Patriarch of Jerusalem.

In addition, the challenge of jihadist terrorism was addressed by experts Mr. David Garriga and Mr. Said El-Gazhi, members of CISEG (Intelligence and Global Security Community). Likewise, Prof. Francisco Diez de Velasco offered a map of the Buddhist presence in Spain.

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Fraternity with a simple family dinner

Gastronomic gatherings allow us to share moments that can promote fraternity, generosity and joy. Francisco Santiago, vicar of the parish of Our Lady of Mount Carmel, in the town of Villalba, Puerto Rico, tells us.

Francisco Santiago-March 1, 2021-Reading time: 3 minutes

On a beautiful morning in the mountains of Villalba, he arrived from some early morning errands and received from a parishioner his usual Saturday lunch for the Fathers of the town.

I would bring a sancocho

In the joyful dialogue prior to the delivery of the food, she commented that she would bring a sancocho (a very typical stew that mixes different types of meat and tubers) to a novena rosary for a deceased person. She also mentioned that she always arrived early to help the family prepare the hors d'oeuvres that are usually offered after the novenario to those who participate: how important this gesture is!

It made me think how much sense it makes for a family to give a gift, no matter how simple it may be, to the one who compares with them at that moment, in this case a little difficult. But it is not limited to difficult moments because almost every moment of Christian life is sealed with a meal or at least with a sharing of some snacks.

The family's Easter journey

As a result of all this, I remembered an activity that we developed in the parish of Santo Domingo de Guzman in the beautiful town of Yauco, in which I collaborated and which was called "Easter Family Day". In that activity we sought, that around the dining table, the family of the children of God who were on pilgrimage in that community would gather and we would strengthen the bonds of Christian fraternity within the spirit of the Easter season.

The activity took place on a Sunday afternoon on the grounds of the parish church which provided all the elements: parking and the outdoor area to prepare the tables for the dinner. Inside the church we had the first part of our meeting, a time of prayer for all the families, especially those of our community. Then we went outside where under some flamboyant trees and in the cool of the afternoon there were 30 tables ready to welcome everyone. There was also a simple stage at the back for some good music.

The third part

Everyone was seated and the dinner that had been prepared by a group of faithful together with the parochial vicar began to be served. With great love they worked together from early in the morning to present to all those who participated a succulent dinner with bread, rice, meat, salad and dessert. While the diners were tasting the food, the third part of the activity began.

The parish priest of the community, who was musically gifted, together with parishioners from the different choirs, prepared a musical selection to offer a small concert to those who were having dinner. The dynamic was truly pleasant, some danced and sang, the children ran around playing and everyone spent an evening of true fraternity with the simple fact of a family dinner.

This is just one example of how sharing a meal provides an opportunity to fellowship and strengthen family ties. Let us take advantage of every opportunity the Lord gives us to serve others (cf. Lk 22:27) in this small way and through this simple gesture create and deepen Christian family bonds.

The authorFrancisco Santiago

Fraternity

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AnnotationsJuan Luis Lorda

From what saves us

March 1, 2021-Reading time: < 1 minute

A priest commented to me that many people today do not understand what "salvation" means. We tend to say it without thinking. But without God's help,

We do not attain the meaning of our life or that of the world. They depend on the Creator.
We do not achieve happiness, but only moments of satisfaction and joy.
We are not saved from death.
We are not free from the breakdowns of sin: from the ruptures between reason and feelings or between will and passions. Nor can we overcome the evil that exists in society, or do justice in the world. And we cannot resolve the distance with nature, which sometimes harms us and sometimes we mistreat it.
We do not love God above all things and our neighbor as He has commanded us. We cannot be truly good.

We need the Lord's help to know the meaning of life, to attain happiness, to overcome death, to mend our moral brokenness and that of the world, and to live seriously the two commandments of charity. He gives us his forgiveness and his charity with the Holy Spirit; and a promise of eternity and happiness. That is salvation.

The authorJuan Luis Lorda

Professor of Theology and Director of the Department of Systematic Theology at the University of Navarra. Author of numerous books on theology and spiritual life.

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ColumnistsAntonio Moreno

The original lie

Do we live a real sincerity, with ourselves and with those around us? Or, are we afraid to face the truth of our heart?

March 1, 2021-Reading time: 2 minutes

Let us imagine a world where no one can lie, not because it is forbidden or immoral, but because its inhabitants do not have the intellectual capacity to say something that is not true. This is the argument of "Incredible but false"in Spain or "The original lie"in America (2009. Prime Video and Netflix). The citizens of this curious universe speak their minds without restraint of any kind, even knowing that their opinions may hurt their interlocutor - "that dress makes you fat"- or be harmful, as in the case of a thief who is forced to give his real name when caught red-handed. The advertising is also incredibly funny with slogans like "Coke, a little sweet tooth" or "Pepsi, when they don't have Coke". The knot arises when the protagonist suddenly discovers that he can tell lies, getting everyone to believe them because no one mistrusts anyone since no one lies. Making use of the open sincerity that the story proposes, I will say that the film is not much, but it makes you think.

It makes us think of the world of lies we have created to cover up our shame as a society. We call democracies to oligarchies dominated by ideological and economic elites; we call love to relationships of convenience; we call religion to rites to soothe our conscience but that do not involve us...

In particular, our true face is hidden behind a multitude of masks. Sometimes, behind that of a kind and caring person, hides someone who continually judges his interlocutor and pretends to be attentive for his own benefit; at other times, behind that of a shy person, hides a proud person who is afraid to speak so as not to reveal that he is not as superior as he thinks he is.

The lies we surround ourselves with in front of others become a problem when we become convinced of them. A distorted image of ourselves will make us live in a parallel world, like the one in the movie, but not real. If I come to believe that I do everything right, all the problems that surround me will be the fault of others: I get divorced, because of my wife; I defraud, because of the tax authorities; I treat my employees badly, because of their lack of interest...

Telling sins to the confessor and doing penance is relatively easy; what is difficult is to sincerely face the truth that is in our heart.

In this time of Lent, we are invited to a very useful exercise to get out of the movie we may have made in our heads and to recover our judgment. The extreme sincerity that the examination of conscience of the sacrament of reconciliation implies will help us to remove our masks before ourselves, because we cannot deceive God.

Telling sins to the confessor and doing penance is relatively easy; what is difficult is to face sincerely who we are, the truth that is in our heart, which is where evil thoughts, murders, adulteries, fornications, thefts, false witness and slander come from (cf. Mt 15:19).

If after taking an honest look inside ourselves, there is no pain in our heart, it means that we are still in the original lie. Let us make a resolution of amendment.

The authorAntonio Moreno

Journalist. Graduate in Communication Sciences and Bachelor in Religious Sciences. He works in the Diocesan Delegation of Media in Malaga. His numerous "threads" on Twitter about faith and daily life have a great popularity.

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Lent, a journey back home

"To pray is not to escape the difficulties of life."

Pope Francis has once again celebrated a public act after his week-long series of spiritual exercises. He did so by praying the Angelus on the morning of Sunday, February 28, where he warned against the danger of "spiritual laziness".

David Fernández Alonso-February 28, 2021-Reading time: 3 minutes

"The Holy Spirit pushes us to enter the desert." Related News

The Holy Father began his words by recalling the passage from the Gospel of the Transfiguration, which is included in the liturgy of the Mass: "This Second Sunday of Lent invites us to contemplate the transfiguration of Jesus on the mountain, before three disciples (cf. Mc 9,2-10). Shortly before, Jesus had announced that, in Jerusalem, he would suffer greatly, would be rejected and condemned to death. We can imagine what must have occurred in the hearts of his friends, his close friends, his disciples: the image of a strong and triumphant Messiah went into crisis, their dreams were shattered, and anguish assailed them at the thought that the Master in whom they had believed would be executed as the worst of evildoers. And precisely at that moment, with that anguish of soul, Jesus calls Peter, James and John and takes them with him to the mountain".

The Lord is risen and does not allow darkness to have the last word

Climbing the mountain

Francis reflected on the meaning of going up to the mountain, as an elevated place that anticipates the glory of Heaven: "The Gospel says: "He led them up a mountain" (v. 2). In the Bible, the mountain always has a special meaning: it is the high place where heaven and earth touch, where Moses and the prophets lived the extraordinary experience of the encounter with God. To climb the mountain is to come a little closer to God. Jesus goes up with the three disciples and they stop at the top of the mountain. Here, he is transfigured before them. His radiant face and his shining clothes, which anticipate the image of the Risen One, offer to these frightened men the image of the Resurrected One. the lightthe light of hope, the light to cross the darknessDeath will not be the end of everything, because it will open up to the glory of the Resurrection. Jesus, then, announces his death, takes them to the mountain and shows them what will happen afterwards, the Resurrection".

This anticipation, we can live it during Lent, "as the Apostle Peter exclaimed (cf. v. 5), it is good to be with the Lord on the mountain, to live this "anticipation" of light in the heart of Lent. It is an invitation to remind ourselves, especially when we are going through a difficult trial - and many of you know what it is like to go through a difficult trial - that the Lord is risen and does not allow darkness to have the last word."

Moments of darkness

"Sometimes we go through moments of darkness in our personal, family or social life, and we fear that there is no way out. We feel frightened in the face of great enigmas such as illness, innocent pain or the mystery of death. On the same journey of faith, we often stumble when we encounter the scandal of the cross and the demands of the Gospel, which asks us to spend our life in service and lose it in love, instead of keeping it for ourselves and defending it."

We are called to climb the mountain, to contemplate the beauty of the Risen One who lights flashes of light in every fragment of our lives and helps us to interpret history from the paschal victory.

In the face of these periods of difficulty, the Pope continued, "we need another way of looking at things, a light that illuminates the mystery of life in depth and helps us to go beyond our own schemes and beyond the criteria of this world. We too are called to go up to the mountain, to contemplate the beauty of the Risen Lord who lights up every fragment of our lives and helps us to interpret history on the basis of the Paschal victory.

The danger of spiritual laziness

In conclusion, Francis warned against the danger of spiritual laziness: "but let us be careful: Peter's feeling that 'it is good to be here' must not become spiritual laziness. We cannot stay on the mountain and enjoy the joy of this encounter alone. Jesus himself brings us back to the valley, among our brothers and sisters and to our daily life. We must guard against spiritual laziness: we are well, with our prayers and liturgies, and this is enough for us.

"No!" the Pope exclaimed in conclusion. To climb the mountain is not to forget reality; to pray is never to escape the difficulties of life; the light of faith is not for a beautiful spiritual emotion. No, this is not the message of Jesus. We are called to live the encounter with Christ so that, illuminated by his light, we can carry it and make it shine everywhere. To kindle little lights in people's hearts; to be little lamps of the Gospel that carry a little love and hope: this is the mission of the Christian".

Lent

"The Holy Spirit pushes us to enter the desert." Related News

Lent, a journey back home

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Massimiliano Padula: "Journalism must reflect the truth".

Twenty-five years at the service of communication in the Church

On February 26, the 25th anniversary of the birth of the Faculty of Institutional Communication of the Pontifical University of the Holy Cross in Rome was celebrated. An academic entity called to serve the Church through communication and the transmission of the faith.

Giovanni Tridente-February 28, 2021-Reading time: 3 minutes

The challenges of today's Vatican communication Related News

"Creative intelligence, passion for communication and love for the Church". These were the words of the late Alfonso Nieto, an Asturian who died nine years ago (February 2, 2012) and one of the driving forces behind the birth of university journalism studies in Spain and Europe, which were echoed last February 26 in the Aula Magna "John Paul II" of the Pontifical University of the Holy Cross in Rome, celebrating the 25th anniversary of the Faculty of Institutional Communication, of which Nieto was one of the driving forces.

Mariano Fazio, today Auxiliary Vicar of Opus Dei and Vice Rector of the Pontifical University of the Holy Cross. The Argentine priest also referred to the fervor with which Blessed Alvaro del Portillo promoted the creation of this new academic reality in the panorama of the Roman pontifical universities, despite the fact that those were not easy years, both from the organizational and economic point of view.

500 alumni

In 1996 there were only 9 students, most of them Polish, and today the Faculty can count more than 500 alumni serving the Church practically all over the world. They were the protagonists of a live streaming during the afternoon of February 26, in which their testimonies were heard: serving in various ecclesiastical institutions on several continents, from the United States to Benin, Slovakia, India, Venezuela, South Africa and Croatia.

At the service of the Church and the Pope

Our desire," explained the current dean of the Faculty, Daniel Arasa, a Catalan who has lived in Rome for more than 20 years, "has always been to prepare professionals capable of adapting to the constant social innovations in the field of communication, intelligently understanding the different advances that are appearing on the scene.

"For a quarter of a century we have been trying to provide a service to the local churches, to the universal Church and to the Pope: from St. John Paul II, with whom this Faculty was born, and who encouraged us to a new evangelization, through Benedict XVI, who has done so much to intellectually support the communication of the faith, to Pope Francis, whose call we follow to live a Church going out."

There are currently more than one hundred students enrolled in the Faculty of Institutional Communication in the three cycles of study offered (Institutional, Licentiate and Doctorate), among whom are priests, religious and lay people from 38 countries. There are 12 permanent professors and about 30 collaborating professors.

An open access journal

In addition to teaching, over the years the Faculty has given a strong impetus to research, in particular with the creation of the academic journal Church Communication and CultureThe paper is open access, written in English and published by Taylor & Francis.

Thematic webinars

In the meantime, the Faculty's commitment does not stop and, from April to May, the series of thematic webinars related to the 12th edition of the Church Communication Offices Professional Seminaron such a topical issue as institutional trust.

Mooc in three languages

In May, the first free Mooc in three languages offered by the Faculty, designed for a non-specialized audience and focused on the specific topics of the Church's institutional communication.

Thanksgiving

At the closing Mass of the day of celebration of the first twenty-five years of the Faculty, celebrated in the Basilica of St. Apollinaris and concelebrated by a large group of students, professors and priests, Monsignor Mariano Fazio recalled in his homily the ejaculation that Blessed Alvaro del Portillo used to repeat on each anniversary: "Thank you, forgive me, help me more," referring to everyone personally and as members of the academic institution in various functions.

He then entrusted to the intercession of St. Catherine of Siena, patroness of the Faculty, the future of this young institution at the service of the universal Church and the whole of society.

The challenges of today's Vatican communication Related News

Massimiliano Padula: "Journalism must reflect the truth".

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Books

The art of dying well: with humor, surrounded by love

Lucas Buch recommends reading La imperfección, by Carlos Lagarriga.

Lucas Buch-February 27, 2021-Reading time: 3 minutes

Book file

Title:The imperfection

Author:Carlos Lagarriga

Editorial:: La isla de Siltolá

Pages:: 104

It is not easy to write about death. In fact, although as a subject it has not lost its relevance (nor does it seem that it will lose it), interest in it has known better times. There was a time when wise men understood that there was no higher art than that of dying well. A time when men prepared themselves conscientiously to face that final trance. A time when we prayed to God to free us from sudden death, to allow us to prepare ourselves... That time has passed: it is neither here nor, it seems, is it expected.

Nor is it easy to read about death. Sometimes it seems to us that the author pretends to know too much, and expresses himself with excessive certainty and forcefulness (after all, we think, what does he know about death, if he is still alive?) At other times it seems to us that he knows too little and, in order to say what he says, perhaps it would have been better to remain silent?

This little book by Carlos Lagarriga is, therefore, as inactual as it is interesting. It gathers 60 poems in which, in different ways, he approaches the grim reaper and challenges him with a look between disbelieving, hopeful and full of mischief. Let us say a few things as an introduction. The book contains 60 poems, although according to the numbers it only reaches 58. Its author is the son of Carlos Pujol. Perhaps to avoid confusion, he chose to omit his first surname and keep his mother's name.

Carlos Lagarriga worked in the publishing world, and shares with his father a lucid look, matured by the hand of the great European sapiential tradition. The one that looks at reality with a certain condescension and always with humor. She has not stopped believing because she is enlightened. That is why it can look death in the face, and prepare for its embrace. If the collection of poems appeared in 2018, its author died in 2020, after a long struggle with illness. Thus, his poems are not a rhetorical exercise but a current and lucid example of the ars bene moriendi that traces the history of the West.

Some of the poetic reflections have a touch of humor (rather black, to be sure, but not gloomy):

"For the same reason / that the dying man is never told / that he is dying, / I don't know why he is also never allowed / to try his next accommodation / with the same exigency / as when he changes floors / and finds that the windows close / and a coat of paint is needed" (p. 21).

It is not an expression of cynicism, but of lucidity. And so he concludes:

"Of all possible domiciles, / This world's is the least fixed" (p. 22).

Sometimes, the thought goes to the meaning of death: to the one it really has and the one it is given in our world:

"Without the irrefutable hope / of the Cross, / we turn the burial / into an uncomfortable bustle / of moving or transition, / into a simple contingency, / like the noise of one who drags a piece of furniture / to change it only in place" (p. 50).

At other times he looks into the abyss of death, as for example in the poem he dedicates to it in the figure of the endless sea. Perhaps there is no answer to the question of the beyond. The poet simply points out that, in the face of the immense, no one can accompany us more than those who have loved us and have lived before (and more) than us:

"That is why to the sea, / as to death, / one goes with grandmothers / and not with poets" (p. 53).

Or he looks into that same abyss, at the moment when he wants to give his best smile to his dear friends. The one that will be forbidden at the wake, perhaps because it is out of place (p. 60-61).

I insist, the author does not have answers for everything. He knows the great reflections of thinkers and poets about time and its illusion... he knows the pessimism of the Enlightenment... and yet he opts for believing humorism:

"In celestial mechanics / one wheel moves another wheel / the one above to the one below / and the one below to the one above, / another thing is whether we know / what for. / In earthly mechanics / creatures are born, / grow, learn English / and then die, / and we don't know why either. / Garlic and sapphire in the mud" (p. 70).

However, his collection of poems is steeped in a faith that is as enlightened as it is simple:

"By the time you read this / I hope to have left convinced / in my new vessel / riveted with nails and splinters / with cross nostalgia / and without a single moment's hesitation / of love / at just the right moment to begin / to resemble / Him" (p. 45).

The authorLucas Buch

Spiritual lessons from an old English gardener.

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Latin America

Peru: giving to others as a way of life

The global pandemic that has hit the world has raised some questions in the depths of people's hearts. Among others, it raises the question of how we deal with the suffering and pain of others: solidarity or indifference?

Luis Gaspar-February 27, 2021-Reading time: 3 minutes

It was on March 16, 2020 when everything suddenly changed. The world was in a war against an unknown virus and that March 16 it was the turn of my country, Peru, to initiate one of the strictest quarantines in the world. Since then nothing is the same.

The year to be remembered

2020 will be remembered as the year we suffered a shake-up as a society, and we began to see life differently. It seemed that we had everything we needed to live smoothly, and suddenly everything changed. We were faced with an unknown disease. Uncertainty and fear turned us into an individualistic society.

The pandemic brought out our most selfish side and revealed us as a self-centered, unempathetic and indifferent society. But, just as extreme situations exposed our weaknesses, they also revealed our side of solidarity. In a country like Peru with a precarious health system, solidarity became an obligation. The initiatives to organize and buy - for example - oxygen plants and distribute food to the poorest was more than an act of survival. In a country like Peru, where 70% of the economy is based on informality, the total closure of activities was a death shot for millions of families.

Christian solidarity

So it was that, in the midst of this desolate panorama, once again, parishes, priests and their faithful undertook the task of feeding their parishioners most in need and hit by the pandemic. The initiatives of "soup kitchens", where hundreds of people receive free food daily, multiplied throughout the country. As in the worst economic crises Peru has ever experienced, the Church, which is Mother, once again turned to the side of her neediest children.

And since man does not live by bread alone, it is imperative that the civil authorities reflect on the importance of spirituality in the serious moments that arise after the pandemic and the thousands of deaths that it has brought with it.

Churches must remain open with all the established security protocols. People need to pray, to feel heard by God, to receive comfort from their priests, who also often risk their lives visiting the sick, with the sole purpose of bringing them the sacraments, the word of God and hope.

A break in our lives

If the pandemic and the imposition of successive restrictive measures forced us to take a break from our hectic lives, may this forced pause lead us to examine and reflect on our relationship with God and with our neighbor, with our family and with those we have harmed and those who have harmed us.

This emergency presents us with a challenge as Christians: to find a new way of living in giving ourselves to others. To this new way of living -to which circumstances force us-, let us add solidarity, dedication without expecting anything in return. Let us explore and not neglect the good that we have discovered within us, because God created us good, but sometimes we do not externalize it.

Solidarity or indifference?

Therefore, we should ask ourselves what has been our attitude towards those who have less, if we have been indifferent or supportive, and from that point on, it is pertinent to ask ourselves what we will do in the future.

We have already discovered that together we can achieve great things, it is time to unite more, restore our lives and help others restore theirs.

The cross has become evident to us in this period, but the cross is also the hope of resurrection. Let us not lose hope, let us trust in God.

It is fundamental that prayer accompanies us at this stage, because in this sincere dialogue with the Lord we take his hand to tell him that without him we can do nothing, and with him we can do everything. No one is so poor that he has nothing to give, and no one is so rich that he has nothing to receive.

The authorLuis Gaspar

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Books

Sanity and cordiality in the love between spouses

The key to this Austen novel is the necessary balance between reasonableness and emotionality. It is the ordered passions that make up a complete personality.

José Miguel Granados-February 26, 2021-Reading time: 3 minutes

The protagonists of the novel Sense and Sensibilityby the Victorian English writer Jane Austen, are two young sisters: the older, Elinor, and the younger, Marianne. Both very delicate and affectionate. The first, balanced and prudent. The second, excessively passionate. In their precarious situation of impoverishment, after the widowing of their mother, they have to face several difficult situations and relationships.

In fact, the theme of this story - which, with other variations, reappears as a central theme in the rest of the works of this great fiction author - is how to combine two decisive attitudes in life: on the one hand, sense, which implies good sense, reflection, intelligence, considered judgment; on the other hand, sensitivity, which means powerful and ordered emotionality, a heart that knows how to love truly and unselfishly.

– Supernatural synthesis of both is wisdom and the order of affectionsthat make up a mature and beautiful personality. It is the balance with which reason guides passion, the right restraint of impulsiveness, the control and channeling of affectivity, the caution in the actions that can damage the commitments, so that they achieve their purpose of building a healthy, beautiful and fruitful interpersonal communion.

Book file

Title:Sense and Sensibility

Author:Jane Austen

Editorial:: Peguin Classics

Year: : 2015

Pages: : 376

The direction of reason does not imply, in any way, emptying or annulling affectivity, but channeling it in a just way, in conformity with the dignity of persons. The development of character presupposes forge a strong will, persevering, firm in what is good; acquiring clairvoyance, accompanied by reflection, discernment and advice in order to make the right decisions; obtaining, in addition, self-control in order to free oneself from the obstinacy of intemperate selfishness. Sensitivity, on the other hand, illuminates with its charm and colorfulness the whole of life, endowing it with illusion and brightness, affection and vibration. It is, therefore, about loving in a just and realistic way, but, at the same time, intensely and passionately.

Passions and desires are not in themselves harmful, even in our condition of wounded nature. They constitute the very energy that motivates human action. Virtue - cultivated through a profound educational process, with good teachers and environments for growth, and with the help of divine grace - does not in any way suppress the passions, which are its proper matter, but rather orders them to comply with the prescriptions of prudence in order to contribute to the good. Virtue is the concordance of the sensitive appetite with reason, which reinforces one's own identity.

Virtues such as fidelity, patience, cordiality, kindness, joy, discretion, compassion, humility, magnanimity, eagerness to serve, availability, generosity or perseverance, constitute valuable stable qualities that make the subject freer and more apt for the art of coexistence, more conscious and lucid, more prepared to perform noble acts, of human quality. They are ethical skills of the person in order to undertake excellent actions. They shape balanced, confident, capable personalities; they confer naturalness, ease and taste to orient oneself towards the best, even if it is difficult; they model spontaneity, integrating the various qualities towards what is adequate in concrete life; they lead towards perfection in the gift of self. Moreover, the Holy Spirit influences these same dynamisms and, with his gifts, transforms the mind and will of the believer, configuring him to the heart of Christ.

The older sister, Elinor, manifests this inner maturity, which combines sanity and cordiality, rectitude and tenderness. She knows how to sensibly keep the forms or social conventions, limited but necessary as a channel to preserve intimacy and avoid unpleasant surprises, misunderstandings and deceptions, which lead to the use and degradation of people. She does not let herself be carried away, like her younger sister Marianne, by a naive and nefarious rupturist emotivism, which sacrifices everything to the fiery impetus of the eros unhinged. In the end, Elinor demonstrates that she possesses a wise and prudent heart, which loves intensely and in a timely and appropriate manner. For only the person who has acquired a proper harmony between reason and passion is truly free to love and is inwardly prepared for the spousal vocation.

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Infringement of rights and freedoms, the focus of the Lomloe appeals

"An indiscriminate attack on the freedom of education." y "the elimination of social demand"These are some of the features of the new education law, the Celaá law, which the spokesman of the platform More PluralesJesús Muñoz de Priego, has denounced in an online meeting of the Centro Académico Romano Foundation (CARF).

Rafael Miner-February 26, 2021-Reading time: 4 minutes

The infringement of fundamental rights and the freedoms of parents and school creators are the core issues on which platforms such as Más Plurales are basing their complaints and appeals before European institutions, with reference to the Treaty on the Functioning of the European Union and other Community legislation.

This was stated by Jesús Muñoz de Priego Alvear, lawyer and legal advisor to numerous institutions, spokesperson and coordinator of "enLibertad"and spokesperson for the platform More PluralesThe new Organic Law for the Modification of the LOE (Lomloe), under the title of "The new Organic Law for the Modification of the LOE (Lomloe) What does the Celaá law oblige us to do?

Muñoz de Priego cited the European Charter of Human Rights and commented on the Más Plurales complaint to the European Commission, which is asking Brussels to initiate the infringement action in which the Platform wants to be considered an interested party.

As an entity that represents the vast majority of social initiative centers or subsidized centers, the platform considers that the Lomloe puts at serious risk of violation of fundamental rights recognized in EU regulations and the Spanish Constitution.

Specifically, it concerns the freedom of education established in Article 27 of the Spanish Constitution, by making subsidized education subsidiary to public education; the freedom to create centers by limiting the possibility of opening new centers with their own ideology, and thus the pluralism of the educational system (Articles 14.3 and 16 of the European Charter of Fundamental Rights); and the right of parents to choose the education they want for their children in accordance with their convictions.

Social demand is eliminated

In his speech, the speaker emphasized that it is going to "towards a monopoly of a single public school". to "disappear" the concept of "social demand" (request of parents and families) as a criterion to be taken into account in the programming of the supply of school places supported with public funds. As of this law, this programming will be decided by the public administration, without taking into account the will of the families (art. 14.3 of the European Charter of Fundamental Rights).

"The administration wants to distribute students among centers as if they were playing cards", with a criterion of "strict zoning", which some international organizations have recognized as leading to the implementation of "educational ghettos", added Muñoz de Priego. Those most affected by "unilateral planning by the Administration". will be "the families with the least economic resources, the poorest"because those with greater resources have a choice.

The Lomloe "it is the worst education law of democracy", said the spokesman for Más PluralesThe law, "because of the moment chosen, in the middle of the pandemic, because of the scarce parliamentary debate and the lack of social debate, and because of its content. Society demanded a State pact on education, and a law has emerged without consensus, because the government has not sought dialogue".

A new right to public education

"The new law deepens the principles of the LOE, which failed." added the jurist, "encourages the closure of units with social demand, concerted" y "a new right, the right to public education, is invented.". That is to say, "as opposed to the right to education, which is the only one constitutionally recognized, and which implies universal access to education, and which is guaranteed by the public authorities with free places regardless of the ownership of the center where these places are located, whether public or social initiative, subsidized, [...], the right to education is only guaranteed in places in public centers".

This seems somewhat theoretical, "has in the end an immediate practical effect"said Jesús Muñoz de Priego. "Thus, the Lomloe, in Article 15, based on the concept of the right to public education, establishes that in 0-3 years, what the Administration must guarantee is that all students who wish to attend school must be able to do so in a public place; and Article 109 states that in areas of new population, what must be guaranteed is the existence of sufficient public places to meet the total demand. Article 109.5 even makes an express reference to the fact that public units will be increased, in a discretionary manner by the Administration".

"This is going to provoke that in certain autonomous communities new public centers will be artificially created with new public places, places that are not necessary and that nobody has asked for", said the spokesperson for Más Plurales. "And as a consequence of this regulation of the Lomloe, that will cause the reduction of more concerted units of social demand to fill with students those newly created public classrooms, which are not necessary and that no one has asked for-".

Religion is postponed

Another analyzed element of the new law Celaá was the subject of Religion. "The subject is further postponed, which in practice is left out of the educational system. Because it does not meet the requirements of any other".. "The subject of Religion is not catechesis, it is a subject within the educational system. If the references of what any other subject entails are eliminated, in practice, it is being taken out of the system."said the jurist.

The course has already "a huge ordeal"said Muñoz de Priego at the CARF meeting, "and it is foreseeable to know in which situation it will be placed, either sooner or later." In his opinion, "Once again, three million families who want to choose the subject of Religion are asked to be heroic, when it will not count for anything, neither for scholarships nor for promotion, for example.".

The jurist stressed that "the pact between the Spanish State and the Holy See establishes that the subject of Religion must be treated as a fundamental subject. Can you imagine this treatment with Mathematics, for example?".

Teaching openness

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Religion class, what minute of the game are we in?

The coming weeks are crucial for the future of the Religion class in the context of the new teaching law that reduces the importance of this subject as never before.

Javier Segura-February 26, 2021-Reading time: 3 minutes

This week the Ministry of Education has met with the union representatives of the Religion teachers. On the other hand, the dialogue with the Episcopal Conference is open, as could be seen in the first of the sessions promoted by the Spanish Episcopal Conference for the updating of the Religion curriculum.

It is worth asking, therefore, after the approval of the LOMLOE, at what stage of the game we are at. And, if you will allow the simile, to see how the score is going.

Decisive moment

The first thing to say is that we are in the middle of the game. Some might think that the passing of the law in parliament is the final moment of this whole battle, but it is not true.

The LOMLOE establishes the framework and the fundamental lines, but these general ideas must then be specified in the Royal Decrees to be approved by the Ministry and in the regulations to be applied in the autonomous regions, which are of vital importance given the major competencies transferred in the educational field.

In this legal space ahead of us we have a lot at stakeThe minimum hours to be taught in each course and the types of contracts to be established for the teaching staff.

As a knowledgeable friend of mine used to say, 'you make the law and let me make the Royal Decrees'. In truth, they are really decisive.

Ministry immobility

And at this moment of the game, the Ministry meets with the unions, as their own representatives told them, at their insistence, as a simple courtesy. And they refuse to accept any of the requests that these presented to them, nor to create a Negotiating Committee for Religion Teachers in view of the presumable reduction of jobs that the application of this law will undoubtedly entail.

In short, everything will be maintained as indicated in the LOMLOE, the Religion without alternative, the possible non-denominational subject of history of religions will be taught by the Social Sciences teacher, and they will only be allowed to "educate in faith, which is what they are selected for", according to the textual words of Fernando Gurrea, Undersecretary of Education and Vocational Training. In any case, they refer to the negotiations with the autonomous communities.

Beyond the concrete measures that were presented to the negotiation, the tone of the Ministry of Education has certainly been disheartening. And it apparently contrasts with the one that the Ministry itself is having with the Episcopal Conference, much more polite.

In fact, the director of the Commission for Education and Culture, Raquel Pérez Sanjuan, has been appointed by Isabel Celaá as a member of the State School Board. What is the reason for this difference, at least in form?

It is difficult to know, since the Ministry does not leave no stone unturned and one always clings to the possibility of dialogue, even if it is like a burning nail. But personally, I have the feeling that in different ways -more brusque with the unions, more diplomatic with the EEC-, the Ministry of Labor is always trying to find a way out of this situation, even if it is like a burning nail. the Ministry has a roadmap that it will not budge from. And this is to gradually stifle the subject of Religion, as it is also doing with other areas of educational freedom, as in the case of the charter school.

Openness to dialogue

The EEC is right to keep the door of dialogue open, but it will also have to keep its eyes wide open, because in this political game, it is possible that the Ministry of Education may want to use it and present an image of dialogue to society that does not correspond to reality.

In the meantime, pending the publication of the Royal Decrees and negotiations with the autonomous regions, the work that remains to be done is already underway: to establish professionalism of the teaching staff, renewing the curriculum of School Religious Education and to rearm for a journey through the desert that will be the years of the LOMLOE.

And to remain united all of us who believe in the freedom of education and value this subject. Because there is a long game ahead.

Teaching openness

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Photo Gallery

Temptations of Christ. Stained glass window of the Cathedral of Segovia.

The scene shows Jesus Christ tempted by the devil when he withdrew into the desert. It is accompanied by two others: the temptations of Job and Joshua, two Old Testament figures.

David Fernández Alonso-February 26, 2021-Reading time: < 1 minute

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The light at the end of the tunnel

Latin America

"Proclaim the Promise": Hope and vision for the future.

The Los Angeles Religious Education Congress, already the largest congress of Catholics in the world, was held virtually this year. Pope Francis addressed the congress to encourage people to look to the future and act in commitment to the suffering of others.

Gonzalo Meza-February 25, 2021-Reading time: 3 minutes

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The Religious Education Congress (REC) organized by the Archdiocese of Los Angeles, California (CA) was held February 18-21.

This event gathers annually more than 40 thousand people in the city of Anaheim, CA and is already the largest Catholic congress in the United States (USA). This year, due to the pandemic, the event was held virtually. This way, people from different parts of the world were able to connect to the event's platform.

The congress began on February 18, and Pope Francis participated in the opening ceremony through a video message. In his speech, the Pontiff referred to the effects of the pandemic on communities and the lessons it has taught. He urged people to look to the future and act with commitment to the suffering of others.

Crisis can be better or worse

The testimonies of generous and gratuitous love in this era, he said, "have left an indelible mark on consciences and on the fabric of society, teaching how necessary closeness, care, accompaniment and sacrifice are to nourish fraternity. They have been the announcement and realization of God's promise. Let us remember a universal principle: you never come out of a crisis the same way, you come out better or worse, but you never come out the same".

pope francisco congress religious education

In this sense, the Pope invited young people to have hope, because you, he said, are "the poets of a new human beauty, fraternal and friendly". Francis concluded his address by inviting the young people to dream together as children of the same land with their own convictions and voice, but all as brothers and sisters: "May this be the great impulse that you live, share and take away from your participation in this Congress of Religious Education", concluded the Holy Father.

Life sustained by God's promise

Hope and vision for the future was the content of the congress, which this year had as its theme: "Proclaim the promise. An invitation to believe that our lives and our world are sustained by God's promise. Throughout the three-day event, masses were transmitted in various languages, as well as prayer groups, workshops, exhibition space, youth programming, concerts and keynote lectures, all in virtual form.

Robert Barron, Auxiliary Bishop of Los Angeles; Dr. Hosffman Ospino, Professor at Boston College and Sister Norma Pimentel, Director of Catholic Charities in Brownsville, Texas (border city with Mexico) who has been noted for her work helping migrants. The Congress ended on Sunday, February 21 with the closing mass presided by the Archbishop of Los Angeles José Horacio Gómez, which was broadcast from the LA Cathedral.

"I want to talk to a nun."

Norma Pimentel is known as the "Pope's favorite nun". In September 2015, ABC television hosted a live virtual chat between the Holy Father from Rome and dozens of migrants from one of the border towns in Texas. Near the end of the interview, the Pope said to the host. "Don't cut the video because I want to talk to a nun." Faced with this request, the pontiff told them "There was [among the people] a sister. I want to see her. Come closer... Sister, I want to thank all the nuns in your person for the work you have done in the United States. I congratulate you. Be brave... I tell you one more thing. It sounds ugly for a Pope to say it, but... I love you very much". The sister was Norma Pimentel, whose work on behalf of migrants is nationally recognized. In 2020 the American magazine "Time" recognized her as one of the 100 most influential people in the USA.

The Religious Education Congress

The Congress of Religious Education had its origins in 1956 and emerged as an initiative of the Confraternity of Christian Doctrine and its central orientation was education in the faith for teachers and catechists from all over the United States and Latin America.

Over the years, conferences and activities such as a large exhibition hall, where publishers and different companies offer and launch new products for religious education and evangelization in general, were incorporated. Due to the number of participants, since 1970 the event has been held at the convention center in Anaheim, California, which is one of the few places with the necessary logistics to accommodate more than 40,000 people.

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Abuses in the Spanish Church "affect in small and very serious measure".

The work of the diocesan offices for the protection of minors and the development of the law on euthanasia were two of the topics discussed by the spokesman of the Spanish Bishops at the end of the Press Conference of the Standing Commission.

Maria José Atienza-February 25, 2021-Reading time: 3 minutes

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Msgr. Luis Argüello led the telematic press conference with which the Spanish Episcopal Conference published the conclusions of the Permanent Commission held in person and telematically on February 23 and 24.

José Manuel Lorca, as president of the Episcopal Commission for Social Communications after the death of Bishop Juan del Río. As the oldest member by episcopal ordination, the Bishop of Cartagena will perform these functions until the next Plenary.

"There is concern that euthanasia is being sold as an act of freedom."

Bishop Argüello has developed the topics that have been discussed in this Permanent Commission, although, in the questions of the journalists, some issues have emerged that continue to be of serious concern for the Spanish Church.

In this regard, the process carried out by the Government with respect to the Euthanasia Law, the spokesman for the bishops emphasized that "for the Church, the law in its first draft was already a great concern for the bishops. We have spoken out repeatedly, for example, with the EEC document on good death. The amendments that make the exercise of suicide, presenting it as an exercise of self-determination or as the culmination of freedom, are of great concern to us and aggravate the negative qualification of the law itself".

Abuses in the Church "affect us to a small extent and to a very serious extent".

The case of the Offices for the care of victims of abuse that have been set up in the Spanish dioceses following the wishes of Pope Francis was also discussed. In this regard, Bishop Argüello stressed that "in our country, the number of abuses within the Church is very small. However, this does not take away the guilt and seriousness of each of the cases".

The bishops who are members of the Standing Commission reported on the work of the of the diocesan offices for the protection of minorsThe report describes its activity in the first months of its operation and the initiatives carried out in the areas of victim care, prevention and training.

They have also studied the convenience of a service in the EEC of "help and coordination, assistance, resources and proposals to advance in prevention, attend to the victims and offer a service to the dioceses to deal with these situations, all in contact with the Religious Congregations". The topic will be taken to the Plenary Assembly scheduled for April 19-23.

In this line, the bishops' spokesman stressed that "in the Church we are concerned about the general situation of the increase in cases of abuse, in whatever field, but especially, for example, in the family, which has increased in this time of pandemic," he said, referring to the data offered by the ANAR foundation.

Bishop Argüello wanted to stress that the reality of abuse in the Spanish Church "affects us to a small extent and to a very serious extent" in the sense that "the percentage of cases in the Spanish Church is much lower than in other European countries", but that "does not diminish the seriousness, does not diminish the effort to eradicate it".

Argüello stressed that "the first compensation that the victims want is that the Church that hurt them receives them and consoles them, recognizes their guilt and makes reparations".

The immatriculations The Secretary General of the EEC, who has explained the legal process of immatriculation and has again shown his willingness to dialogue in the case of immatriculations that may present doubts as to the right of ownership, has been questioned on other issues.

Topics specific to the Standing Committee

Among the topics dealt with by the permanent commission, Bishop Argüello focused especially on the following work carried out on the new education lawLOMLOE. In addition to congratulating Raquel Perez San Juan, Secretary of the Commission, on her appointment as a member of the State School Board, she also wanted to highlight the Forum Towards a new Catholic Religion CurriculumThe first session took place on Tuesday afternoon and was attended, among others, by Card. Bagnasco, president of the Council of European Bishops' Conferences (CCEE) and Alejandro Tiana Ferrer, Secretary of State for Education.

Referring to this forum, which will continue in the coming weeks, the spokesman for the bishops pointed out that it is an "exercise in dialogue, which is what the EEC wanted to emphasize with respect to the new law. We want to continue this dialogue at this moment of development and application of such an important law as education". He also pointed out that, from the bishops, "we are convinced that religious education can provide a humanizing, transcendent and solid proposal at this time of challenge".

Other topics such as the Year of the Family were also discussed. Amoris Laetitia or the application of the procedures of compliance in the Spanish dioceses, as stated in the Note published by the EEC at the end of this Standing Committee.

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Culture

Israel introduces "Saxum Visitor Center" to learn more about the Holy Land

With half of the nine million Israelis already vaccinated with one injection and one third with two doses, optimism is returning in Israel. The Tourism Office in Madrid has presented Saxum Visitor CenterThe book will help to learn more about the biblical history and the Holy Places.

Rafael Miner-February 25, 2021-Reading time: 2 minutes

The economy and tourism are returning to a reopening phase in Israel. Significant progress in vaccinating Israelis is beginning to bring optimism and a smile back to a country that has seen around 750,000 infections and more than 5,000 deaths in a year.

Reopening of hotels

In addition, it has been announced that hotels in the country will reopen on March 7, and a digital vaccination certificate has been launched, which will also be used to access hotels from now on, for overnight stays only for the time being.

In 2019, 4.5 million people visited Israel, 10.6 percent more than the previous year. An upswing that was broken in 2020 due to the pandemic, and which may now begin to recover.

In this context of a gradual return to normality, the Israel Tourism Office in Spain, whose director is Dolores Pérez Frías, has presented Saxum Visitor Centera multimedia space that helps pilgrims to better understand the biblical history and the Holy Places, which has come to be called "the fifth gospel".

Saxum Visitor Center

Opened in 2019 in the town of Abu Ghosh, half an hour from Jerusalem, Saxum is located on the Road to Emmaus, and gives the pilgrim the opportunity to have an encounter with Jesus, as did his disciples, and walk a path of about 20-21 kilometers, adaptable to any itinerary, as if it were a stage of the Camino de Santiago, for example.

Saxum offers maps, models and descriptions of the Holy Places in different time periods, as well as touch screens and 4D projections, and multimedia tours explaining the historical, biblical and geographical elements of sacred history, from Abraham to the present day.

The visit to Saxum which lasts approximately one hour and fifteen minutes, serves in a special way to contextualize the pilgrimage to the Holy Land. Friar Luis Qintana OFM, who attended the webinar, pointed out that he sees it as preferable to visit the spaceSaxum after the visit to the Holy Places. "This I have seen, now I understand it better. The visit to Saxum helps to make a synthesis of the pilgrimage. It is a good stop, which seems better to make at the end", noted.

The session was also attended by Manuel Cimadevillabussiness manager, and the director of Saxum, Almudena Romero. "The historical approach is important to understand what we have known. This multimedia space is there to help you understand the Holy Land, and this changes your life."said Almudena Romero. The tour of Saxum is multisensory and guided, at a price of 3 euros (approximately 4 dollars) per person. Romero reminded us of the importance of giving advance notice through [email protected] to make reservations and be better served.

During question time, Almudena Romero explained that the name of the multimedia center, saxum (rock in Spanish), is due to the fact that Blessed Alvaro del Portillo made a pilgrimage to the Holy Land in 1994, and upon his return to Rome, he died that same night. He had celebrated his last Mass in the Cenacle Chapel, and was called "the rock of the Holy Land". saxum by St. Josemaría, founder of Opus Dei.

Opus Dei

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Integral ecology

Spiritual life, a strong resource for bereavement

The experience of the professionals of the San Camilo Center highlights the importance of spiritual accompaniment during illness and bereavement in order to feel hopeful, comforted and to understand the meaning of these situations.

Maria José Atienza-February 24, 2021-Reading time: 2 minutes

The loss of a loved one and the variables surrounding it can lead to a pathologization of grief. This is something that this center tries to avoid, and in their experience, they emphasize, it is essential to analyze the risk profile and the evaluation of coping skills for the early detection of the most vulnerable people.

In their extensive experience in bereavement care, at Centro San Camilo, they have found that resilience is a capacity that appears much more frequently than some studies reflect in the final moments of the life of a loved one or in the mourning following the loss of a loved one.

In this sense, the people who attended their bereavement groups "despite being in a highly vulnerable moment, these people maintained the self-confidence, ingenuity, perseverance, flexibility and perspective to accept themselves and life. They were able to elaborate and find meaning in their loss and we found that the search for transcendence and meaning, mediated by a healthy spirituality, favors the elaboration of grief".

Comprehensive support

The Listening Center of this center accompanies people in bereavement, both individually and in groups. One of the points they frequently encounter is "loneliness and the return to oneself, with transcendence as a backdrop against which to contemplate the loss, in short, with the spiritual or religious".

The return to the experience of faith and the religious experience is not postitious in situations of bereavement, as St. Camillus emphasizes: "This is because the pain of grief is totalIt crosses all the dimensions of the human being and so should be its accompaniment".

Pandemic and revaluation of life

For the professionals at this center, the pandemic has made society "aware of the value of end-of-life and bereavement support. In this line they emphasize that "the pandemic has put on the table that accompaniment, in particular spiritual accompaniment, helps to feel hopeful, comforted, to find meaning and to understand the meaning.

Spiritual care is necessary in illness. In fact, the type of coping that mobilizes people, whether in end-of-life or profound experience of loss, is called "religious coping". It is an elaborated search for meaning that fosters growth, entrenches positive, meaningful and sustained changes in the grieving process, and helps to build a path of personal satisfaction and well-being."

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Paul R. Gallagher: "Europe needs a mechanism to distribute the reception of migrants".

Human rights depend on universal values

Monsignor Paul Richard Gallagher, Vatican Secretary for Relations with States, has called on the United Nations to "rediscover the foundation of human rights, to apply them in an authentic way".

David Fernández Alonso-February 24, 2021-Reading time: 4 minutes

Monsignor Gallagher made this appeal in a video message during the 46th session of the United Nations Human Rights Council (HRC), which began on Monday, February 22 in Geneva, Switzerland. The four-week session, held virtually due to the health emergency, began with a first three-day session, during which heads of state and dignitaries representing various countries and regions will address the council virtually.

"The Covid-19 pandemic has affected every aspect of life, causing the loss of many and calling into question our economic, social and health systems." At the same time, "it has also challenged our commitment to the protection and promotion of universal human rights, while affirming their relevance."

As Pope Francis tells us in Fratelli tutti, "by recognizing the dignity of every human person, we can contribute to the rebirth of a universal aspiration to fraternity".

Every person is endowed with dignity

The Archbishop noted that the Preamble of the Universal Declaration of Human Rights declares that "recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world". Likewise, the UN Charter affirms its "faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small".

Gallagher pointed out that these two documents recognize an objective truth: that every human person is innately and universally endowed with human dignity. This truth "is not conditioned by time, place, culture or context." However, this commitment "is easier to pronounce than to achieve and practice". And he lamented that these goals "are still far from being recognized, respected, protected and promoted in all situations".

Rights go hand in hand with universal values

Bishop Gallagher asserted that the true promotion of fundamental human rights depends on the underlying foundation from which they derive. He warned, therefore, that any practice or system that treats rights abstractly-separated from pre-existing, universal values-risks undermining their raison d'être, and thus, "human rights institutions become susceptible to prevailing fashions, visions or ideologies."

The archbishop stressed that "in this context of rights devoid of values, systems can impose obligations or sanctions that were never foreseen by the States Parties, which can contradict the values they are supposed to promote. The secretary added that they may even "dare to create so-called 'new' rights that lack an objective foundation, thus moving away from their purpose of serving human dignity."

Life, good before rights

Illustrating the inseparability of rights and values with the example of the right to life, Msgr. Gallagher applauded that its content has been "progressively expanded with the fight against acts of torture, forced disappearances and the death penalty; and with the protection of the elderly, migrants, children and motherhood."

He also said that these advances are reasonable extensions of the right to life, since they maintain their fundamental basis in the inherent good of life, and also because "life, before being a right, is above all a good that must be valued and protected".

Limitation of human rights by anticovid measures?

Bishop Paul Gallagher pointed out that, in the face of the current Covid-19 pandemic, some measures applied by public authorities to guarantee public health violate the free exercise of human rights.

"Any limitation on the exercise of human rights for the protection of public health must come from a situation of strict necessity," Gallagher noted, adding that "a number of people, who are in situations of vulnerability - such as the elderly, migrants, refugees, indigenous people, internally displaced persons and children - have been disproportionately affected by the current crisis."

Therefore, he insisted, any limitation imposed in an emergency situation "must be proportional to the situation, applied in a non-discriminatory manner and used only when no other means are available".

Global commitment to religious freedom

In the same vein, he also wished to refer to the urgency of protecting the right to freedom of thought, conscience and religion, noting in particular that "religious beliefs, and the expression of these beliefs, constitute the core of the dignity of the human person in his conscience".

He noted that the global response to the covid-19 pandemic reveals that "this robust understanding of religious freedom is eroding." Gallagher stated that "freedom of religion also protects its public witness and expression, both individually and collectively, in public and in private, in forms of worship, observance and teaching," as recognized by numerous human rights instruments.

Therefore, to respect the inherent value of this right, Msgr. Gallagher, that political authorities should reach agreement with religious leaders, as well as with leaders of faith-based organizations and civil society committed to the promotion of freedom of religion and conscience.

Human fraternity and multilateralism

Finally, Gallagher noted that the current crisis presents us with a unique opportunity to approach multilateralism "as the expression of a renewed sense of global responsibility, of solidarity based on justice and the achievement of peace and unity within the human family, which is God's plan for the world."

He recalled Pope Francis' invitation in the Fratelli tutti encouraging everyone to recognize the dignity of every human person in order to promote universal fraternity, and encouraged a willingness to go beyond what divides us in order to effectively combat the consequences of the various crises.

Paul R. Gallagher: "Europe needs a mechanism to distribute the reception of migrants".

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Iraq: in the eye of the hurricane

The imminent visit of Pope Francis to Iraq once again puts the spotlight on this nation shaken by violence in recent decades.

Javier Gil Guerrero-February 24, 2021-Reading time: 4 minutes

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From a geopolitical perspective, Iraq is a country that stands out for being a land of passage, a place that has been for centuries a game board for bordering and distant powers. Iraq was the easternmost possession of the Roman Empire, although its dominance was always weak due to Persian pressure. Later, Iraq became the bloody frontier of the rival Byzantine and Sassanid empires.

After the Arab conquests, Iraq gained a prominence not seen since ancient Babylon. With the Abbasid dynasty, Baghdad was founded to serve as the capital of the caliphate. This coincided with the beginning of the golden age of Islam. Baghdad is the heart of a flourishing empire and one of the richest and most prosperous cities in the world during the early Middle Ages. This period of splendor came to an abrupt end with the Mongol invasions. In 1258 Baghdad was razed to the ground and its inhabitants exterminated. After the Mongols, Iraq suffered the Black Death and, finally, a new invasion from the East. In 1401 Tamerlane conquered the city with a new massacre that put an end to this dark period.

Baghdad would never regain its magnificence. Iraq would no longer be the actor and center, as it was during the Abbasid dynasty, but would return to the position of a disputed dividing line of rival empires. Ottomans and Safavids would dispute its control during the 16th and 17th centuries. Finally, Iraq fell into Ottoman hands, although it never ceased to be the scene of wars between the Ottomans and Persians.

World War I marks the end of Turkish rule with the British conquest. The modern Iraq as we know it today was born. The British shaped it with the union of three Ottoman provinces. London also invented a monarchy to rule the country. A member of the Hashemite family from Arabia was placed on the throne. Both the British and the Hashemites made the historic decision to rely on the Sunni Arab minority to administer the country. The consequences of this gamble are still palpable.

After the withdrawal of the British in 1954, the monarchy was brutally overthrown in 1958. Iraq then became a republic under the control of the socialist military. Over time, a current within the military seized power and established a one-party dictatorship in Iraq: the Baath. It was a secular, nationalist, radical socialist, Moscow-allied and anti-Zionist party. Little by little, a figure within the party, Saddam Hussein, began to seize the levers of power until he became dictator.

The turbulent years, 1980 - 2000

After the Islamic revolution in Iran, Saddam decided to take advantage of the situation to invade the country. The Iran-Iraq war (1980-1988) left around one million dead and two countries devastated. Saddam then dragged Iraq into another war by invading Kuwait in 1990. The Gulf War was a humiliating defeat for Saddam. His army was annihilated and expelled from Kuwait. Fed up with the brutality of Saddam's policies and the fact that he had continued his policy of favoring the Sunni Arab minority, the Kurds in the north and the Shiites in the south decided to revolt and overthrow the regime. However, in the absence of Western support, the rebels were brutally crushed by Saddam (chemical weapons were even used against the civilian population).

In the 1990s Iraq was a weakened country, under harsh economic sanctions and with U.S.-imposed no-fly zones to the north and south to prevent Saddam from again gassing or bombing Kurdish and Shiite populations. Despite international pressure, Saddam continued to lead the country. In 2003, Washington decided to end the impasse by invading the country. The Baath Party regime was dismantled and Saddam was executed. A chaotic transition process then began in which US troops found themselves in the midst of a civil war between the Shiite and Sunni populations. The Sunni minority watched in panic as the political and economic influence it had enjoyed for the past 100 years evaporated in a democratic Iraq. Under the new system, numbers would inevitably prevail. The Shiites made their demographic dominance evident in the various elections. Part of the Sunnis, fearful of Shiite reprisals and dissatisfied with their sectarian politics, threw themselves first into the arms of Al Qaeda and then of the Islamic State to confront a Baghdad government they saw as corrupt adversaries. In the meantime, the Kurds took advantage of the circumstances to create a state de facto independent to the north.

Although US troops had left the country in 2011, they were forced to return in 2014 to deal with the new instability. With the Islamic State defeated, peace and stability have not fully returned. Iraq has become in recent years a game board for regional and foreign powers, including Iran, the United States and the Gulf monarchies.

At the present time

Despite wars, insurgencies and regime changes, Iraq has experienced a spectacular population explosion. Since 1980, the population has tripled. The only group that has been left out of this process is the Christian minority, which in recent years has gone from 10% of the census to less than 1%. Christians are the only orphan group in the country. Without powerful foreign allies and access to the country's elites, the ignored Christian minority is not a relevant actor in the country. Worse, it has been the safety valve on which sectarian anger has fallen with each of the misfortunes that have befallen the country in recent years.

The authorJavier Gil Guerrero

D. in History and Professor of International Relations at the Francisco de Vitoria University.

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The passage of the pandemic through the United States

Latin America

The light at the end of the tunnel

In the United States, a new normalcy is being perceived, mainly due to the massive vaccination programs. The Church's response has been tremendously supportive, and it is looking for ways for parishioners to return peacefully to the churches.

Gonzalo Meza-February 23, 2021-Reading time: 5 minutes

In the United States, the light at the end of the tunnel is already visible. In mid-January 2021, the epidemiological curve began to decline in the United States. This has not happened since September. This is primarily attributed to the massive vaccination program that has been implemented (with its pros and cons).

The management for the research and manufacture of the vaccine were part of the strategy of former President Trump. This began in the spring of 2020 with Operation Warp Speed, coordinated by the federal executive and executed by the Department of Defense, the Department of Health and Human Services and other government agencies.

Under this program, financial support was provided for Covid-19 vaccine research and 300 million doses were expected to be available by early 2021. As of mid-February 2021, more than 50 million doses have been administered in the U.S. And the pace of vaccination continues to increase.

Two stimulus programs

Another fundamental part of this strategy implemented by the former US president, in conjunction with Congress, were two massive economic stimulus programs: on the one hand, the program of emergency economic assistance and medical care for families and businesses affected by the Coronavirus (CARES Act), approved in March 2020. On the other hand, the Consolidated Appropriations Act, passed in December 2020.

CARES is a $2.2 trillion economic stimulus which included $300 billion in the form of an economic stimulus for taxpayers. That translated into a $1,200 check that most U.S. citizens who filed their taxes the previous tax year received. The program also included a $350 billion fund (later increased to $669 billion) in the form of loans for businesses.

The second massive relief program was the Appropriations Act. This is a $2.3 trillion economic support bill, which combines $900 billion in economic stimulus for adult taxpayers and $1.4 trillion in government spending at all three levels of government. This program includes a second economic stimulus for taxpayers of $600. As with the first stimulus, this stimulus can be larger or smaller depending on several factors including income and the number of economic dependents.

The generosity of the faithful

The pandemic also severely affected the finances of parishes, which depend on the generosity of parishioners. Some had to reduce their staff and cut expenses and eliminate projects. The economic blow was drastic but not as severe as in other countries, due to the assistance some parishes received from the federal government under CARES.

Governmental economic support has included companies and corporations, and for this reason many Christian denominations, including some Catholic dioceses, received funds aimed at avoiding massive layoffs in companies. In spite of the economic crisis that affected the Catholic Church in the United States, it never stopped serving the most vulnerable population.

During the pandemic, the Church mobilized to distribute a greater amount of food and resources to the disadvantaged and newly unemployed population because of COVID. This was done through its hundreds of relief centers run by Catholic Relief Services (part of Caritas) and charitable organizations such as St. Vincent de Paul.

And what was the Church's response?

In the U.S., as in other countries, churches closed their doors. In some states, such as Georgia and Texas, the closure lasted only a few weeks. Subsequently, they reopened under strict sanitary measures and capacity limits. In other states, such as California or New York, places of worship remained closed for months, and although in those places some businesses considered "essential" were allowed to open (including liquor stores), churches were not allowed to do so and when they were allowed, the maximum limit imposed was absurdly reduced.

Two paradigmatic cases were observed in San Francisco, CA and Brooklyn, NY. Although the San Francisco Cathedral, St. Mary of the Assumption, has the capacity to easily accommodate up to 1,000 people (under sanitation and distancing protocols), the mayor of that city only allowed worship in the religious precincts up to 25% of its capacity and with a maximum limit of 25 people. This caused many Protestant Christian churches to express their disagreement and took the case to the Supreme Court of the Nation.

In defense of religious freedom

On February 5, 2021, the Court ruled to strike down the ban on conducting religious ceremonies inside places of worship in California. The Court found that the measures implemented by, among others, Governor Gavin Newson, violated the free exercise of religion, which is protected by the First Amendment to the Constitution. A similar case occurred in Brooklyn, NY.

In November 2020, the bishop of that diocese, Nicholas DiMarzio, protested because the state banned religious ceremonies that had more than 10 people (it could be up to 25 in large venues). In that case, too, the Supreme Court ruled against the restrictions imposed by the state of New York because such measures were deemed to constitute a violation of religious freedom. And so it returned in those ecclesiastical jurisdictions, the churches reopened their doors always following the indications and sanitary and distancing protocols.

With technology and ingenuity

Despite church closures, the Church used technology and ingenuity to bring God to every corner of the country. In this way, every house and dwelling could become a domestic church. Every parish, from the most remote place to the most important North American megalopolis, transmitted masses, rosaries, devotions and prayer groups on different platforms such as Youtube or Facebook. Many others made agreements with local radio or television stations to broadcast Sunday Mass. Catechism classes, faith formation classes, Bible classes and parish meetings were broadcast on Zoom or other platforms.

And while not ideal, it did serve as a temporary relief and a way to discover evangelization through technology. This time also saw the emergence of ingenuity and various initiatives. In some places, large parish parking lots became open-air churches, where stages and platforms with speakers were set up to attend Mass without getting out of the car. These altars were used not only for Mass but also for different devotions such as adoration of the Blessed Sacrament.

Towards the new normal

U.S. parishes will gradually return to what is the new normal. Although in most American dioceses, the bishops have maintained the dispensation from the obligation to attend Sunday Mass since March 2020, some jurisdictions have already partially lifted it and have encouraged their parishioners to return to their parishes at least for Sunday Mass (as long as they are healthy adults who do not present serious risks of contagion).

Despite this, many are still reluctant to leave their homes. One of the tasks for the church here and elsewhere, once the pandemic is brought under control, will be to bring parishioners back to the parishes. Dispensations will not be perpetual and at the end of the day true divine worship and therefore the sacraments can only be physical, in person.

The passage of the pandemic through the United States

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