Covid-19 vaccines and ethics

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Covid-19 vaccines and ethics

The Holy See's delegate to the World Medical Association and member of the Pontifical Academy for Life, Pablo Requena, analyzes the morality of the use of Covid-19 vaccines.

Pablo Requena-January 4, 2021-Reading time: 4 minutes

If someone were asked on the street if they thought that the whole issue of the pandemic caused by Covid-19 was a simple matter, few would answer in the affirmative.

More than a year has passed since the first cases of what has quickly become a worldwide epidemic were described, and many questions remain unanswered, despite the fact that a large part of the global scientific world has set to work on it in a way that is difficult to find precedents in the history of medicine and scientific research.

It is striking that so many categorical statements appear on social networks about the characteristics of the virus, the immunological reaction it provokes or the management that should be made of the pandemic. In addition to all these questions, there have been some that refer to the ethical aspects of coronavirus infection.

The morality of vaccines

In recent months much has been written about Covid-19 vaccines and their connection with abortion. The subject is a serious one and for this reason the Note published on December 21 last year by the Congregation for the Doctrine of the Faith on the morality of the use of certain Covid-19 vaccines. In reality, what this Note says, at a theoretical level, had already been said by the same Congregation in 2008, in numbers 34 and 35 of the Instruction Dignitas personaein dealing with the use of illicit human "biological material" of illicit origin. However, it was opportune to remember it, because many Catholics are unaware of this text and have doubts about the morality of the use of vaccines against Covid-19..

Different degrees of responsibility

The Note writes something that has been recalled in recent documents of the Magisterium on bioethics: that the Church has no particular competence in scientific matters, and all it does is to offer a light for the discernment of ethical questions. In this case, the question that arises is whether it is licit to use a vaccine in whose production or validation process cell lines from fetal tissue derived from induced abortions have been used.

The brief Note explains, following Dignitas personaewhich in the use of cell lines derived from abortion there are different degrees of liabilityHe gives as an example the different moral assessment of possible actions within a large pharmaceutical company, depending on whether it is the managers who propose its use in certain research or the professionals who do not have decision-making power over the materials to be used.

It then offers the answer to the moral problem that some Christians put on pointing out that it is "morally acceptable to use Covid-19 vaccines that have used cell lines from aborted fetuses in their research and production process."provided that alternative vaccines are not available. made without the use of such cell lines of illicit origin. This condition is currently met in most cases, as potential users cannot choose the type of vaccine, as it depends on the governmental organization.

Could there be cooperation to evil?

The reason used in the document to justify this response is that the type of cooperation in the wrongdoing that could be incurred is remote. When speaking of cooperation to evil (the document uses the moral category "passive material cooperation"), it is not assumed that using the vaccine today implies any causal link with the abortion that was performed thirty or forty years ago, but rather that the use of these cell lines may in some way promote the use of embryonic or fetal material in laboratories.and justify or make more tolerable the destruction of embryos or abortions related to such use.

Moreover, the Note goes on to explain, the moral duty to avoid this type of cooperation is not binding if there is a serious cause, as in this case to avoid the spread of the infection with all its negative consequences. It is important to understand that the reasoning of the Vatican Congregation is not of a proportionalist type, since it starts from the consideration that the object of the act being carried out, that is, the immunization of the population, is morally good. Moreover, as is also explained, this response does not legitimize either the abortions that gave rise to these cell lines or the use of these cell lines..

Is vaccination mandatory?

Another issue addressed by the Note is that of mandatory vaccination.. Here it is important to distinguishing the legal level from the ethical level. The first refers to the indications that the public authority requires from citizens. For the time being, in countries where the vaccine has begun to be used, it is not required by law: it is simply advised. But in some places, or for certain categories of subjects, the public authority could make vaccination compulsory if it considers it necessary for the public good. From an ethical point of view, it is clear that there is a certain moral obligation to avoid infecting others and, as in other infectious diseases, the safest way would be vaccination.. For this reason, the Note states that "the morality of vaccination depends not only on the duty to protect one's own health, but also on the duty to protect one's own health. duty to pursue the common good".

And what about poor countries?

A final ethical problem of no little importance that the Note mentions, albeit very succinctly, is the one that refers to the universal access to vaccines. He speaks of the moral imperative to "ensure that vaccines that are effective and safe from a health point of view, and ethically acceptable, are also accessible to the poorest countries and at no excessive cost to them". A more developed presentation on this subject is given in the recent "Note from the Vatican Commission Covid-19 in collaboration with the Pontifical Academy for Life Vaccine for all. 20 points for a fairer and healthier world" (29.12.2020).

The authorPablo Requena

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TribuneJosé María Torralba

Will as engine and will as heart

Formation is not only an intellectual occupation, but a process that embraces all the dimensions of the person. It implies a certain balance between the different human powers, and a work of moral and spiritual education.

January 4, 2021-Reading time: 3 minutes

In recent years we have often heard about the risks of voluntarism in the moral and spiritual education of people, especially the young. This is an important issue, because the will is the faculty with which we exercise our freedom. If education consists in teaching how to use freedom, the first thing to do is to form the will well.

The thought of William of Ockham is often pointed to as the origin of the deformation of moral life that is voluntarism. In fact, the English theologian proposed the so-called divine voluntarism which, for the purposes of this article, can be summarized as follows: something is either good or evil because God says so, and not the other way around. In this approach, reason is not capable of knowing what good it achieves by following the moral law, beyond knowing that with its will it is obeying God. However, and apart from the concrete historical development of moral theology, I believe that this association between Ockham and voluntarism obscures rather than illuminates the current meaning given to this spiritual phenomenon.

In my opinion, it would help to distinguish between "theological voluntarism" (Ockham's, on why an act is good or due), "spiritual voluntarism" (which refers to a certain way of experiencing the effort to be better) and "rationalism" or moral intellectualism (which considers that it is enough to know the good in order to do it). Rationalism is clearly opposed to theological voluntarism, since it considers that what is decisive is the capacity of human reason to know the good. The moral law is fulfilled because and why obeying God is a good thing to do is well. What is striking is that, in this scheme, "spiritual voluntarism" is closer to moral intellectualism than to Ockham's position.

The voluntarist person is rather rationalist, since it is his reason that directs - in a despotic way - the will. He is clear about what is good and does it, even if he is not attracted to that particular good. What is lacking is to develop the capacity to love the good. Therefore, the problem is not one of inflation, but of atrophy of the will. The voluntarist needs more will, but in the sense that I will explain below.

Following a venerable tradition that goes back at least as far as St. Augustine, we can distinguish two dimensions of will, which I will call the will "as motor" and the will "as heart", both of which are necessary for personal growth, but each has its own function. If we were to consider them as two extremes, we would have that if someone only developed the will as a motor, he would have a technical conception of the human being, centered on the efficiency of achieving what he proposes, without needing anyone. From the moral point of view, what he would seek is his own perfection. At the other extreme, cultivating the will as the heart would lead to understanding the person as someone incarnated, interested in making his life fruitful, aware that what is truly valuable can only be received as a free gift from others or from God. In the moral sphere, the goal would be love.

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 the heart would be to end up in a kind of spiritual quietism, as if there were no need to make an effort to achieve the good and to grow morally.

The will as heart is not to be understood in a "sentimental", changeable or superficial way, but as it is understood, for example, by Hildebrand in The heart. There he refers to the heart as the spiritual center of the person and the organ of his affectivity. Precisely what the voluntarist needs to do is to cultivate his affections, so that he not only does good because sabe that it is the right thing to do, but because it ama and identifies with him. This is possible because the good always bears someone's name: the good are actions that we perform for or with other people.

Spiritual voluntarism leads one to organize one's own life without - in the end - needing the help of others. On the other hand, those who cultivate the will as a heart face difficulties together with others, counting on their help. He trusts especially in God, as Torelló explains in He first loved us. The voluntarist is easily discouraged, because he sees the limitations of his motor. He needs to grow in hope, which is the virtue that prepares the will to fully receive the gift of God, grace.

The key to the education of the will is that the person discovers that goods (friendship, love, service or justice) fill his life and fill his heart. Certainly, this is a process in which, especially at the beginning, willpower (the motor) is very necessary. But it alone is not enough to keep on doing good, especially as time goes by. Engines get old and break down. On the other hand, if affective identification with the goods of one's own life is achieved, it will require less and less effort to remain faithful to them.

The authorJosé María Torralba

Director of the Core Curriculum Institute of the University of Navarra

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Pope's teachings

St. Joseph, a brave and creative heart

Three major themes appear in the Pope's teachings these weeks: he continues his catechesis on prayer, an ecumenical Vademecum for the local Churches has been published under his blessing, and he has written an apostolic letter on St. Joseph.

Ramiro Pellitero-January 2, 2021-Reading time: 5 minutes

In this article we focus on the letter Patris corde, on the occasion of the 150th anniversary of the declaration of St. Joseph as patron of the universal Church.

Beginning the "Year of St. Joseph".

With the letter Patris corde (December 8, 2020) the Pope calls for a "Year of St. Joseph" until December 8, 2021. He says his goal is to "that love for this great saint may grow, so that we may be impelled to implore his intercession and imitate his virtues.".

Secondly, the figure of St. Joseph takes on the role of the pandemic prominenceby placing Francisco not only as a "intercessor, support and guide" in these times of difficulty, but as a special representative and patron of those "ordinary people"They have worked, they have instilled hope and they have prayed, holding us all in their hands. In many cases, they have even given their lives for others.

"Jesus saw the tenderness of God in Joseph." (n. 2), who also taught him to pray. Also for us "it is important to encounter the Mercy of God, especially in the sacrament of Reconciliation, having an experience of truth and tenderness". (ibid.). There God welcomes us and embraces us, sustains us and forgives us.

In a manner similar to that of Mary, Joseph said. "be it done" to God's will, even if it only manifested itself to him in dreams. And so he was able to "teach" obedience to Jesus: "In the hidden life of Nazareth, under the guidance of Joseph, Jesus learned to do the will of the Father." (n. 3) that passed through the Passion and the Cross (cf. Jn 4:34; Phil 2:8; Heb 5:8). The Pope even says: "I wish to imagine that Jesus took from Joseph's attitudes the example for the parable of the prodigal son and the merciful father (cf. Lk 15:11-32).".

José "welcomed" The role of husband of Mary and father of Jesus, which God asked of him, was a very important part of his life. And that shaped his inner life: "Joseph's spiritual life does not show us a way that explainsbut a way that welcomes" (n. 4).

Although God's plans surpassed his expectations, he acted with fortitude, taking on with "creative courage". even those that seemed contradictory, unexpected or even disappointing. On these occasions, God often brings "to bring out resources in each of us that we didn't even think we had." (n. 5).

Custodian of Jesus and Mary, the Church and the Needy

Specifically, José "I knew how to transform a problem into an opportunity, always putting trust in Providence first.". Thus he was able to guard and serve Jesus and Mary (cf. Homily at the beginning of the Petrine ministry19-III-2013). And it is now the custodian of the ChurchThe motherhood of the Church is manifested in the motherhood of Mary.

Consistently, as Jesus himself expressed (cf. 25:40), Joseph continues to care for the most needy, because in them he continues to see the "Child" that is Jesus and Mary, who (as mother of mercy and spouse of Christ) also identifies with them. "That is why St. Joseph is invoked as protector of the indigent, the needy, the exiled, the afflicted, the poor, the dying." (Patris corde, n. 5). "From Joseph" -The Pope proposes "we must learn the same care and responsibility: to love the Child and his mother; to love the sacraments and charity; to love the Church and the poor. In each of these realities there is always the Child and his mother." (ibid.).

Model and employer of workers

Since Leo XIII (cf. Enc. Rerum novarum, 1891), the Church proposes St. Joseph as a model worker and patron of workers. In contemplating the figure of St. Joseph, Francis points out in his letter, we can better understand the meaning of work, which gives dignity, and the important place of work in the plan of salvation. On the other hand, today we should all reflect on fatherhood.

"The work" -writes the Pope. "it becomes an occasion of fulfillment not only for oneself, but above all for that original nucleus of society which is the family." (Patris corde, n. 6).

And in relation to the current situation, he points out: "The crisis of our time, which is an economic, social, cultural and spiritual crisis, can represent for everyone a call to rediscover the meaning, importance and necessity of work in order to give rise to a new 'normality' in which no one is excluded. The work of St. Joseph reminds us that God made man himself did not disdain work. The loss of work that affects so many brothers and sisters, and which has increased in recent times due to the Covid-19 pandemic, should be a call to review our priorities." (ibid.).

What does it mean to be a parent?

In the last part of his letter, the Pope pauses to consider how Joseph knew how to be a father "in the shadows" (citing Jan Dobraczyński's book, The shadow of the Father, 1977, Palabra, Madrid 2015).

Today, Francis believes, we need fathers everywhere. In our society, children often seem to have no father. And the Church also needs fathers, both in the literal sense, good family fathers, and in a broader sense, spiritual fathers of others (cf. 1 Cor 4:15; Gal 4:19). ¿But what does it mean to be a parent? The Pope explains suggestively: "To be a parent means to introduce the child into the experience of life, into reality. Not to hold him, not to imprison him, not to possess him, but to make him capable of choosing, of being free, of going out." (n. 7). And he thinks that the word "castísimo"The Christian tradition, which places Joseph next to Joseph, expresses that "logic of freedom" that every parent must have in order to love in a truly free way.

From "self-sacrifice" to gift of self

Francis observes, introducing a decisive reflection, that all this would not be considered by St. Joseph as a "self-sacrifice"This could give rise to a certain frustration; but rather, with greater maturity, as a gift of self, as the fruit of trust in God. That is why St. Joseph's silence does not give rise to complaints but to gestures of trust. This is the way it is. Today's language, typical of a culture in which the Christian perspective fails, no longer sees sacrifice as a gift of self, but only as a costly path, and does not discover its connection with life and joy. At the same time, it needs parents who give themselves generously to the education of their children.

"The world" -he points out- "needs parents, reject the masters, that is: reject those who want to use the possession of the other to fill their own emptiness; refuse those who confuse authority with authoritarianism, service with servility, confrontation with oppression, charity with assistentialism, force with destruction." (ibid.).

Francis invites us to overcome this (merely human) logic of sacrifice and to rediscover the gift of selfThe path to happiness and self-fulfillment, with all its beauty and joy, is the path to happiness and self-fulfillment. It is necessary to change logic, because "the logic of love is always a logic of freedom." (ibid.).

In the present educational moment, this proposal of the Pope, as a fruit of the contemplation of St. Joseph, is a powerful light source: to reject the logic of possession and to exchange it for the logic of love, which consists in giving oneself. In the case of parents, at the service of the care, education and true freedom of the children entrusted to them by God.

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Borges, a writer in search of meaning

Borges sees God all the way to the end

After a first fascicle where we began to investigate the presence of God in the poetry of Jorge Luis Borges, we continue in this second article until we conclude that "he leaves an open door to a God in whom the essence of his life could lie".

Antonio Barnés-January 2, 2021-Reading time: 4 minutes

We continue following the clues of the concept of God in the Argentine poet Jorge Luis Borges. In the collection of poems, In Praise of the ShadowWe extract some verses from "Fragments of an apocryphal gospel":

12. Blessed are the pure in heart, for they see God.

15. Let the light of a lamp be lighted, though no man see it. God will see it.

32. God is more generous than men and will measure them with another measure.

49. Happy are those who keep in memory the words of Virgil or of Christ, for they will give light to their days.

In these fragments, Borges carries out a kind of imitation of some evangelical phrases, and the 32 could be a variation of "with the measure you measure you will be measured", but to say that God is more generous than men and will measure them with another measure is a distinctly Christian and biblical thought: God's mercy, God's love and God's intelligence far exceed our expectations.

At The eye of the tigers (1972) we read a fragment of the poem "Religio medici, 1643":

Defend me, Lord. (The vocative does not imply Nobody. It is only one word of this exercise that reluctance carves out.

From time to time Borges wants to make it clear that he is an agnostic, that he doubts, that he ignores what the word actually means. Mr.In other cases, however, it is used without any kind of footnote.

At The Deep Rose (1975) there is a poem titled very significantly "De que nada se sabe" (Of which nothing is known):

Perhaps human destiny
of short joys and long sorrows
is an instrument of Another. We ignore it;
giving God's name does not help us.

He writes "it does not help us", but in Borges there is a serene search without stridency throughout his life. There is an inquiry, a speculation about meaning, time, eternity, death, life.

At The Iron Coin (1976) we read in a poem entitled "The End":

God or Maybe or Nobody, I ask you

its inexhaustible image, not oblivion.

He doubts but does not deny, he doubts but seeks: "I ask you / his inexhaustible image, not oblivion". Here he does not want oblivion. Here he asks for non-forgetfulness. Perhaps Spinoza has taught him oblivion and perhaps his own mind, his own readings, and his own freedom of thought make him think that it cannot all end in oblivion.

In the poem "Einar Tambarskelver" we read:

Odin or the red Thor or the White Christ...
Little matter the names and their gods;
there is no other obligation but to be brave

This thought again has a stoic aftertaste: I don't know who he is, but I'm looking for him.

"In Iceland the dawn," another poem, we read:

It is the shadow glass in which you look
God, he doesn't have a face.

God does not have a face, the God of the philosophers certainly does not have a face. The God of the Old Testament does not have a face either, although he sometimes presents himself with anthropomorphic attitudes. The only face that God really has is Christ, the visible image of the invisible God. But Borges's philosophical aftertaste tends to impose itself.

In "Some Coins" there is a short poem inspired by a verse from Genesis:

GENESIS, IX, 13

The arc of the Lord crosses the sphere

and blesses us. In the great pure arc

are the blessings of the future,

but there is also my love, who waits.

It is a poem inspired by Genesis and therefore fully in tune with the biblical text, and Borges glosses it because he is also rewriting in some way a book that fascinates him: the Bible.

There is a poem dedicated to Baruch Spinoza.

Someone builds God in the twilight.
A man begets God. [...]

The sorcerer insists and carves
God with delicate geometry;
from his illness, from his nothingness,
continues to erect God with the word.

We can consider this poem by Borges quite sincere in that he is probably describing what Spinoza or many philosophers do: construct a God to their measure, to their rational measure, to their geometric measure, and perhaps -following Borges with the perhaps- it is not the authentic God.

Another poem: "For a version of I King".

The path is fatal as the arrow
but in the cracks is God, who lurks.

He stresses once again the force of destiny, but in that crack "there is God".

In "You are not the others":

There is no pity in the Fairy
and God's night is infinite.

The same idea of infinite dissolution that we saw at the beginning of our tour through Borges' poetry.

At La Cifra -In 1981, we read a curious poem dedicated to an angel with many biblical resonances:

Lord, that at the end of my days on earth
I did not dishonor the Angel.

It seems that it is the angel of paradise, the angel that expels Adam and Eve, and ends the poem with this authentic prayer: "Lord, at the end of my days on Earth, may I not dishonor the Angel". In another poem of the same collection of poems The figure entitled "To run or to be" we read:

Perhaps on the other side of death

I will know if I have been a word or someone.

This text seems to us decisive: "a word or someone". What sediment has Occam's nominalism really had in modern and contemporary philosophy? Perhaps it is a cliché, but perhaps because it is a cliché it is true. "Whether I have been a word or someone": all that diatribe of universals. But Borges says "perhaps" on the other side of death I will know if I have been a word, a flatus vocis or someone. Because if God exists and God is on the other side, and I am in His mind not as a file in a computer memory, but I am in His mind as a being dear to Him, I will have regained a full identity.

The Conjured (1985), the last collection of poems, we read in a poem entitled "La tarde":

it may well be that our short life

is a fleeting reflection of the divine.

It seems that at the end of his life Borges' search for meaning, his search for God, is becoming more and more accentuated. And in one of his last poems entitled "Góngora" he writes:

Such spoils

have banished God, who is Three and is One,

of my awakened heart. [...]

Who will tell me if in the secret archive

of God are the letters of my name?

I want to get back to the common things:

Water, bread, a pitcher, roses...

He returns to the previous idea of whether I am a word or someone: Who will tell me if the letters of my name are in God's secret archive? Until the end of his life, Borges, starting from an agnosticism induced by his father's education, by his readings, leaves an open door to a God in whom the essence of his life may lie.

The authorAntonio Barnés

Borges, a writer in search of meaning

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World Day of Peace: Prophets and witnesses of the "culture of care".

A new horizon of peace for humanity is discovered through a "culture of care" which, while caring for the weakest and most vulnerable, makes us aware that we belong to the same human family. Pope Francis explains this in his Message for the World Day of Peace, which is celebrated on January 1.

Giovanni Tridente-January 1, 2021-Reading time: 4 minutes

To eradicate the culture of indifference, discarding and confrontation, and thus build a society based on fraternal relationships, giving priority to the care of others and of creation, through a generalized protagonism of women. It is with this desire-certainly not a new one-that Pope Francis' reflection at the beginning of the year 2021 to heads of state, heads of international organizations, spiritual leaders and the faithful of the various religions and to all people of good will is born.

The occasion is offered by the Message for the celebration of the World Day of Peace, which for 54 years has been celebrated on January 1 by intuition of the Holy Predecessor, Pope Paul VI, having as its theme "....The culture of care as a path to peace".

The culture of care

The Pontiff develops this culture in seven points, beginning with the model of ".Creator God"recalling how in many religious traditions there are narratives in which it is evident that the human creature is entrusted with a special vocation".in the care of". With a series of historical references, the first quintessential example of this "God's project for humanity"The Pope's commentary is set out in the Book of Genesis, which recounts Adam's commission to cultivate and guard the Garden of Eden, both to make the earth productive and to protect it by preserving its capacity to sustain life.

Likewise, Scripture presents God as "....model of care"The Prophets also emphasize the importance of the individual human being as well as the harmony of creation, starting with the poorest of the poor.

This closeness of the Father - Pope Francis explains - was also manifested in the ministry of Jesus, who with compassion "He came to the sick in body and spirit and healed them; he forgave sinners and gave them new life."He healed us by freeing us from the slavery of sin and death.

Today, therefore, it is up to the followers - the Christians - to show this adherence to the "....culture of careas did the core of the first generation, practicing generosity so that none of them would be in need, making the community "...".a welcoming home, open to all human situations, ready to take care of the most fragile of people".

The social doctrine of the Church

To illuminate this path "of spiritual and corporal mercy"The Holy Father proposes some principles of the Church's social doctrine, a precious patrimony".from which to extract the "grammar"of carethe promotion of the dignity of the human person - "the promotion of the dignity of the human person" - "the promotion of the dignity of the human person".an end in itself, never a mere instrument to be appreciated only for its utility."solidarity with the poor and the helpless - which is seen as "not as a statistic, or a means to be exploited and then discarded when it is no longer useful, but as our neighbor, our companion on the road."concern for the common good, taking into account "....its effects on the entire human family, bearing in mind the consequences for the present and for future generations"and the safeguarding of creation, as is abundantly explained in the encyclicalLaudato si'.

This "compass" of principles is offered by the Pope to all those responsible for nations, for the economic and scientific world, for communication and education, in order to give a new direction to the process of globalization, as something that challenges all of us together".to become prophets and witnesses of the culture of care, to overcome so many social differences". The Pontiff then says he is convinced that all this will be possible ".only with a strong and broad protagonism of women in the family and in all social, political and institutional spheres.".

This document makes a new appeal to stop investing in arms and other military expenditures, and to allocate these resources to a world fund for the definitive elimination of hunger, thus contributing to the development of the poorest countries, as already requested last October at the World Food Day.

A family task

This whole process of inculturation cannot do without education, which, according to the Pope, must necessarily be promoted in the family - which "... must be a family, a community, a community of believers...".it is necessary to put the family in a position to fulfill this vital and indispensable task."- in collaboration with schools, universities, but also the subjects of social communication, "called upon to transmit a system of values"The Church's role in the world must be respected, with respect for all peoples, all traditions and the fundamental rights that derive from them, without forgetting the role of the Church in the world.

All these aspects, brought together and carried out in a global and interdependent manner, can truly advance all peoples".towards a new horizon of love and peace, of fraternity and solidarity, of mutual support and hospitality.".

Joseph's example

Taking a step back, references to this approach to care also appear in the recent Apostolic Letter Patris CordePope Francis inaugurated the Year of St. Joseph last December 8, with which he pronounced beautiful words for every Christian to follow.

In this context, referring to Mary's spouse, the Pope emphasizes his "creative courage"This is demonstrated on all those occasions when the family of Nazareth was faced with difficulties, from the lack of lodging before giving birth to the flight into Egypt. On all the occasions when Joseph - as God does with each of his children -, animated by this desire to "take care" (of the wife, of the child) preserves those treasures that the Lord had entrusted to him, he shows the true meaning of responsibility and stewardship.

The precedents

If one considers the previous seven years of his pontificate and the messages suggested by Pope Francis for this special World Day that has turned fifty, a common thread stands out in the themes that are emphasized-emblematically-beyond the actuality of the human phenomenon in its historical context: aspects related precisely to care.

In the first two years, 2014 and 2015, "fraternity" was in fact the key theme of the Pope's reflection at the beginning of each calendar year. Then, the need to overcome indifference, to overcome violence, to take care of migrants and refugees, also through good politics, as well as dialogue, reconciliation and ecological conversion, last year.

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The Pope explains the prayer of thanksgiving

The Holy Father Francis held the last general audience of this year, in which he continued with the catechesis on prayer.

David Fernández Alonso-December 30, 2020-Reading time: 2 minutes

General Audience: Praise God always, in good times and in bad. Related News

On this occasion, the Pope has focused on the prayer of thanksgivingusing the passage where Jesus heals ten lepers, but only one returns to thank and praise God for the grace received.

The Eucharist, thanksgiving

"For us Christians, -says Francisco- the giving of thanks has given name to the most essential Sacrament there is: the Eucharist.". Continuing along these lines, the Pope explains that precisely the Greek word Eucharist means that, thanksgiving. He then develops a series of reflections around gratitude, starting from the first reason for which we are indebted: the gift of life.

To dilate the heart before the coming of the Savior

Encountering and dealing with Jesus leads us to broaden our sense of gratitude. "This "grace", which the Christian shares with everyone, is extended in the encounter with Jesus. The Gospels testify that the passage of Jesus often gives rise to joy and praise to God in those who encounter him.". In fact, the Christmas stories are permeated with people with this heart dilated by the arrival of the Savior: "And we too have been called to participate in this immense exultation.".

Joy, fruit of prayer

The Pope encourages us to foster this encounter with Jesus, that leads us to true joy and deep. "Let us try to be always in the joy of the encounter with Jesus. We cultivate joy. However, the devil, after having deceived us, always leaves us sad and alone. If we are in Christ, no sin and no threat can ever prevent us from continuing our journey with joy, together with so many companions on our journey.".

Finally, the Holy Father encourages us to never stop giving thanks. "If we are bearers of gratitude, the world also becomes better, maybe just a little, but it is enough to transmit a little hope. Everything is united and connected, and everyone can do his or her part wherever he or she is. The path to happiness is the one that St. Paul described at the end of one of his letters: "The path to happiness is the one that St. Paul described at the end of one of his letters: "Pray constantly. In everything give thanks, For this is what God, in Christ Jesus, wants from you. Do not extinguish the Spirit"."

General Audience: Praise God always, in good times and in bad. Related News

The Pope at the Audience: "I assure you of my prayers for Nigeria".

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The World

Lisbon will receive WYD symbols on January 27th

Maria José Atienza-December 29, 2020-Reading time: 3 minutes

The pilgrim cross and the icon of Our Lady "Salus Populi Romani" are scheduled to arrive in the Portuguese capital in a month's time. On January 27th they will be welcomed by the Local Organizing Committee (LOC) and the Portuguese dioceses at the Cathedral of Lisbon.

The arrival of the WYD symbols is a moment of special relevance in the calendar of the next World Youth Day, to be held in Lisbon in 2023.

Welcoming of symbols

Only the representatives of each diocese and the members of the Local Organizing Committee will be able to be present at the celebration of the reception of the Cross and the icon in the Lisbon Cathedral. These symbols were given to the Portuguese delegation on November 22, Christ the King Sunday, in a celebration presided over by Pope Francis at the Vatican.

After their arrival in Lisbon and official welcome, they will begin the traditional pilgrimage through the Portuguese and some Spanish dioceses and communities.

Since the election of Lisbon as the next venue for WYD, the Portuguese dioceses are promoting various activities of preparation, prayer and volunteering, in preparation for this world event.

XXVIII World Youth Day

This will be the 28th edition of the World Youth Days and, for the first time, it will take place in Portugal. An essentially Marian WYD, in the land of the apparitions of the Virgin Mary in Fatima, and whose chosen theme for this meeting is "Mary arose and departed without delay." (Lk 1:39), which presents Mary simultaneously as a woman of charity and as a missionary woman.

In fact, the logo of this WYD has the Cross as a central element. It is crossed by a path where the Holy Spirit appears and Mary is always present through the Rosary, a prayer that she expressly asked to be prayed in her apparitions to the little shepherds of Fatima. The colors (green, red and yellow) evoke the Portuguese flag.

The pilgrim cross

Standing 3.8 meters high, the pilgrim cross, built for the Holy Year in 1983, was entrusted by John Paul II to young people on Palm Sunday of the following year, to be carried around the world. Since then, the pilgrim cross, made of wood, began a pilgrimage that has already taken it to five continents and almost 90 countries. It has become a true sign of faith.

He has traveled through several nations on foot, by boat and even using unusual means such as sleds, cranes or tractors. He has gone through the jungle, visited churches, juvenile detention centers, prisons, schools, universities, hospitals, monuments and shopping malls. During his travels he has faced many obstacles: from air raids to transportation difficulties, such as the impossibility of traveling because he could not fit in any of the available airplanes.

He established himself as a sign of hope in particularly sensitive places. In 1985, he traveled to Prague, in what is now the Czech Republic, at a time when Europe was divided by the Iron Curtain, becoming a sign of communion with the Pope. Shortly after 9/11, he traveled to Ground Zero in New York, where the terrorist attacks that killed nearly 3,000 people took place. He also visited Rwanda in 2006, after the country suffered a devastating civil war.

The icon of Our Lady Salus Populi Romani

Since the year 2000, the pilgrim cross has been accompanied by the icon of Our Lady. Salus Populi Romaniwhich depicts the Virgin Mary with the Child in her arms. This icon was also introduced by Pope John Paul II as a symbol of Mary's presence among the young.

Measuring 1.20 meters high and 80 centimeters wide, the icon of Our Lady of the Salus Populi Romani is associated with one of the most popular Marian devotions in Italy.. There is an ancient tradition of carrying it in procession through the streets of Rome to ward off dangers and misfortunes or to ward off plagues.

The original icon is in the Basilica of Santa Maria Maggiore in Rome, where Pope Francis goes to pray and lay a bouquet of flowers before and after each apostolic journey.

Pope Francis

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A crucial law for the reform of the Curia arrives: financial management

David Fernández Alonso-December 28, 2020-Reading time: 2 minutes

At the end of a year that will be marked by the coronavirus pandemic, the Holy See continues to work in all areas. And today we have been able to see another of its fruits: has been enacted the law in the form of motu proprio regulating certain competences in economic matters and financial reform of the Holy See, which closes another stage of the long-awaited reform of the Curia.

The Holy Father has already had anticipated in a letter to Secretary of State Mons. Parolin the the Administration of the Patrimony of the Apostolic See (APSA) for the management of financial and real estate assets..

Better organization

The Pope assures that "a better organization of the administration, control and supervision of the economic and financial activities of the Holy See, in order to guarantee a transparent and efficient management and a clear separation of competencies and functions, is a fundamental point in the reform of the Curia".

In this way, and based on this principle, the Holy Father affirms that the Secretary of StateThe Roman Curia, which supports it more closely and directly in its mission, and represents an essential point of reference for the activities of the Roman Curia, should not perform these functions in economic and financial matters already attributed by competence to other Dicasteries..

Transfer of assets

Therefore, this new apostolic letter issued today by Pope Francis takes up in a concrete way what he had already announced:

As of January 1, ownership of funds and bank accountsand real estate investments, including participations in investment companies and funds. will be transferred to the Administration of the Patrimony of the Apostolic See (APSA)..
The Secretariat of State will transfer, no later than February 4, all its liquid availability in current accounts attributed to the Institute for the Works of Religion in foreign bank accounts.
The APSA shall establish a budget appropriation called ".Papal Funds"This will be part of the consolidated balance sheet of the Holy See, for greater transparency. And it will have a separate accounting for the "St. Peter's obolus"and the "Holy Father Discretionary Fund".

Towards total transparency

All funds and economic-financial management will be supervised by the Secretariat for the Economy.as defined by its own statute and by the regulations in force, with the sole exception of those entities for which the Holy Father has provided otherwise.

Finally, the so-called Administrative Office of the Secretary of State maintains only the human resources necessary to carry out activities related to its internal administration, the preparation of its budget and final accounts, and other non-administrative functions performed to date.

Therefore, it is clear that the path towards total transparency in the economic and financial management of the Holy See.The reform of the Roman Curia is being carried out by Pope Francis.

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The Holy Year of Compostela begins on December 31

The Compostela Holy Year 2021 will begin next December 31, starting at 4:30 p.m. with the opening of the Holy Door of the Cathedral of Santiago de Compostela.

Maria José Atienza-December 28, 2020-Reading time: 2 minutes

The ceremony of the Opening of the Holy Door in the Cathedral of Santiago marks the beginning of this Compostela Year 2021. It will be the last day of this year 2021, December 31, when this Holy Door of the Jacobean cathedral will be opened.

From that moment on, the Holy Year will begin and, therefore, the plenary indulgence of the Jacobean Jubilee will be granted. As is tradition, the requirements to obtain it are: to visit the Cathedral, to receive the sacraments of reconciliation and the Eucharist and to pray for the Pope's intentions. The indulgence can be applied for oneself or for a deceased person.

Opening Ceremony

Due to pandemic-driven restrictions, the celebration will be limited in terms of attendeesIn fact, as already announced by the Archdiocese, a group of authorities and a representation of the diocesan life of Santiago will be able to be inside the basilica.

The ceremony, which will begin at 4:30 pm. can be followed, both through Televisión de Galicia and through the Youtube channel. of this television channel.

After the opening of the Gate, the procession of authorities, pilgrims and representatives of various Jacobean entities will take place. Afterwards, the Holy Mass will be celebrated inside the Cathedral presided by the Archbishop of Santiago, Monsignor Julián Barrio.

Other celebrations

After the Opening Eucharist, outside the church, there will be the projection of a video welcoming the Compostela Holy Year, which can also be seen on the channels that will broadcast the entire event. Finally, the celebration will conclude with a performance of traditional Galician music in the Plaza de la Quintana.

What is a Compostela Holy Year

The Holy Year of Compostela is a time in which the Church grants singular spiritual graces to the faithful. It is Compostela Holy Year when July 25, the Commemoration of the Martyrdom of St. James, falls on a Sunday.. It occurs with the periodicity 11, 6, 5, 6 years. It has its origin in 1122, with Pope Calixtus II, later confirmed by Pope Alexander III in the Bull "Regis aeterni" of 1179, conferring perpetuity.

On the occasion of the celebration of this Compostela Holy Year 2021, the Archbishop of Santiago de Compostela, Julián Barrio Barrio, has written the Pastoral Letter "Get out of your land! The Apostle Santiago is waiting for you!" in which he highlights the "opportunity to rediscover the vitality of faith and mission received in Baptism" that this event represents. He also recalls that those who make the pilgrimage to Santiago do not seek "above all a route full of scenic charm and historical heritage, but the path of conversion towards God and towards men. The pilgrimage is a manifestation of popular piety. You walk with the Church to be challenged by the Word of God and thus be salt, leaven and light for others".

Holy Year

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Our father St. Joseph

The Discalced Carmelites of the Monastery of St. Joseph of Avila share with us their deep devotion to St. Joseph in this year dedicated to the holy patriarch.

Omnes-December 27, 2020-Reading time: 4 minutes

The figure of Joseph of Nazareth is as sympathetic as he is popular. Today thousands of devotees and admirers follow him, pray to him, invoke him. But it was not always so.

Perhaps few today remember who was the promoter of this unique devotion so forgotten for centuries: St. Teresa of Jesus, the wanderer of God, the great mystic of Carmel. Miraculously cured by him of an irreversible paralysis at the age of twenty-five, she remained so grateful to him all her life, so fond of him, that she placed almost all her foundations under his patronage, celebrating his memory with a great feast.

The Discalced Carmelites of the first Teresian foundation have long experience of this. St. Joseph of Avila is the first monastery in the world to have the holy Patriarch as its titular. We have always considered him the master, the father, the owner, the protector, and our mouths are full when naming him with that endearing invocation, so typical of the Order of Carmel: Our Father St. Joseph. It is even recounted in the canonization processes of the saint how, among the first discalced women, it was not uncommon for them to sometimes feel him walking among them. Her feast has always been celebrated in this monastery with great enthusiasm and solemnity.

As for images, there are two in our convent that have a peculiar history. The one on the façade, the work of Giraldo de Merlo, which represents the saint holding the Infant Jesus by the hand -who in turn holds a carpenter's saw in his hand- was a personal gift from King Philip III. And the one that presides over the altarpiece of our church -from the school of Manuel Pereira- was canonically crowned at the end of the IV Centenary of the Teresian Reform in 1963, and is one of the only two images of Saint Joseph crowned in Spain.

Devotions and other practices of piety have never been lacking in our community, such as the Seven Sundays, the recitation of his sorrows and joys on the 19th day of each month. or the Month of St. Joseph, being constant nourishment for our prayer life. In our community there is the custom, on the first day of March, to place on the altar of the choir, under a beautiful image of the saint, a case that serves as a pedestal where the sisters introduce their petitions in the form of a personal letter with this address: N. P. S. José. El Cielo. In them we express to the holy Patriarch the intentions that we carry deepest in our hearts, echoing also the needs of the whole world, among which stand out those of our relatives, friends and devotees who ask us to entrust them to us.

But perhaps where this endearing love for the father of Jesus is most evident is in the constant recourse to his father. In a year of severe and persistent drought, the sisters made a procession through the orchard, each one carrying a picture of St. Joseph. In a year of severe and persistent drought, the sisters made a procession through the orchard, each one carrying a picture of St. Joseph (in all the cells we have a very simple one) and obtained the desired rain.

It happens to all of us, When we began our novitiate in this convent, we noticed something very special about the figure of St. Joseph.. Other saints - be they of the Carmelite Order or those of the universal Church - are loved, prayed to and given as gifts. But with N. P. S. Joseph we all have a trust and a predilection that can only be compared to the love for Christ and his Blessed Mother. For us, St. Joseph is as if he were a kind father to whom we all turn when other resources fail. His image always presides in the altar of the choir and even when we place another image because it is a feast of another devotion, we always add a small image or a small picture so that St. Joseph is never missing.

As for more spiritual aspects, there is no doubt that the example and presence of St. Joseph have profoundly marked the history of the community. As the Saint says in her writings: "Let us be somewhat like our King, who had no home except in the portal of Bethlehem where he was born and the cross where he died. These were houses where one could have little recreation" (Road to Perfection 2, 9). Or, as St. Peter of Alcantara added when he contemplated the first dovecote, on the eve of his foundation: "Truly this house of St. Joseph is proper, because it represents to me the little hospice of Bethlehem". St. Joseph has always been like the little house of Nazareth, a poor convent, small, silent, with little noise. When one reads the biographical sketches of our ancient mothers - of some of them very little is known - one realizes that they all followed this humble path, without glitter, without exteriority. Just like the great saint of silence, the saint without prominence who was N. P. S. Joseph. There is nothing in this house that calls the attention, but a life of prayer, work, obedience and joy as the life of the Holy Family of Jesus could have been. Here there are no flashy things, no extraordinary events, but the sanctification of everyday life to the rhythm of the Gospel, in that quiet and hidden heroism that forges the saints who will never ascend to the altars, but who are no less saints for that. And that style of life is, without a doubt, the one that Our Blessed Mother dreamed for us, following in the footsteps of the Father of Christ.

N. P. S. Joseph is the Father and Protector of our monastery. He is the one who gets us out of trouble, the one who serves as our salvation in the face of any serious or minor need. He is our model of virtues and the best teacher of prayer. This is your house. That is why we know that he takes good care of it and that, in four and a half centuries, he has never allowed anything to happen that could seriously harm the community. The great Saint already said, when she narrated the foundation of St. Joseph of Avila: "He (St. Joseph) would keep us at one door and our Lady at the other" (Life 32, 11).

We thank Pope Francis for his precious inspiration to dedicate a year to St. Joseph. We hope that many will take advantage of the graces of this Jubilee year and that love for this great saint will grow.

Discalced Carmelites St. Joseph of Avila

San Jose

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Bishop Omella recalls that "St. Joseph could not celebrate the birth as he wished".

The Archbishop of Barcelona and president of the Spanish Episcopal Conference addressed a Christmas message broadcast on Trece TV to all the Spanish faithful.

Maria José Atienza-December 24, 2020-Reading time: 3 minutes

Bishop Juan José Omella wanted to emphasize, in this message, that it is Christ "who gives meaning to our joys and sorrows, who accompanies us when things are going well and who sustains us when things go wrong", words that are especially meaningful at the present time.

The teachings of Christmas

During this message, the president of the EEC underlined the teachings contained in "that first Christmas". He summarized these teachings in the following points:

Humility. With the vision of a helpless child, the Archbishop of Barcelona wondered if all Christians should not learn to become small and put ourselves on the same level as the smallest ones.

The example of Joseph. Before a year marked by the figure of the patriarchal saint, the president of the EEC wanted to highlight the figure of St. Joseph, a man who, like many families "Nor was he able to celebrate Christmas where he wanted to, nor with those he wanted to. The people of the place could not welcome them or did not want to welcome them. They thought that, with them, they could not fit them all and they left out the best, the most needy (...) Leaving them out, they missed the best. May this not happen to us".

Finally, he referred to the pastorssimple men, who "once again they are setting an example for us, practicing that special solidarity that exists among those who suffer."

Christmas of a hard year

Bishop Omella wanted to emphasize that "we are celebrating the Christmas Eve of a very hard year.", marked by "a pandemic that has caused a lot of pain and has taken the lives of many people". and that has brought about situations of isolation or loneliness in these days, a pain to which Bishop Omella has invited "to put the best of ourselves so that those who suffer from this sadness feel the warmth of our company".

Call to serve the common good

Likewise, with an eye on the uncertain economic outlook of our country, the President of the EEC asked the political leaders and the public and private institutions "to provide the necessary means so that this new social and economic crisis passes as soon as possible. This is now the concrete expression of their vocation to serve the common good, without which there is no true political charity" and he offered the help of the Church "called, at this time, to reach out to the last home to bring company, comfort and help".

Bishop Omella expressed his special gratitude for the work of the The people in charge of health care, doctors, priests in hospitals, the military in nursing homes, those responsible for logistics, cleaning, basic services, workers in supermarkets, schools, etc.," he said. So many people and social institutions". who have shown "greatness of spirit", going out to help the other ".on many occasions, risking their own safety".

Charity with the most needy

Finally, the Cardinal Archbishop of Barcelona called on the faithful to live, "a more solicitous charity, a more intense prayer, a stronger commitment, especially to the poorest and neediest".while, for those who do not share the gift of faith, he has encouraged them to "to build an open fraternity, which allows to recognize, value and love each person beyond the physical proximity, beyond the place in the universe where he/she was born or where he/she lives." .

Bishop Omella concluded his message by recalling that ".In the midst of pain we celebrate Christmas, we relive the mystery of a God who became one of us to show us his tenderness and love. The authentic Christmas is and will always be a source of hope.

San Jose

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Christmas 2020 Greeting from Pope Francis to the Roman Curia

The crisis is movement and opens to the newness of the Spirit in the Church.

Giovanni Tridente-December 21, 2020-Reading time: 3 minutes

It is a reflection with a eminently spiritual background that Pope Francis expressed this year to the Cardinals and members of the Roman Curia on the occasion of the exchange of Christmas greetingson December 21. On this basis, he built a broad reflection around the "meaning of the crisisThe "pandemic" the world is experiencing as a result of the pandemicThe Church, but which encompasses all spheres of history at the same time, including, of course, the Church and its members.

As we have been accustomed to since its inauguration, with the first years in which it began to list the famous "...".diseases"In this year as well, the Pope invited those who render an operative service to the spread of the Gospel through the Vatican organs to broaden their horizons. the Pontiff did not skimp on his fatherly counselThis time, it is aimed at overcoming any form of conflict, or rather, at extract from the many crisis situations the best seeds for evangelization.

Crises in salvation history

We were talking about the spiritual background, with ample reference to the crises experienced by so many of us. biblical characters who, with their ability to recognize the signs of the times, were the great protagonists of salvation history. From Abraham, who was in crisis because he had to leave his land; or Moses, who had lost his self-confidence; to Elijah, who was gripped by doubt about the messianic identity of Jesus; to the emblematic Paul of Tarsus, who was in crisis about his security and became the one who later pushed the Church beyond the confines of Israel. Even Christ himself, through the many experiences of crisis lived in the temptations, in Gethsemane in solitude, or on the Cross feeling abandoned.

The key to hope

There is an element that the Pope sees in the teaching of all these experiences, and it is that of the hopeThe first is to show how we cannot stop at a superficial analysis of situations, even tragic ones, because this would be unrealistic. God, in fact, "continues to grow the seeds of his Kingdom among usas evidenced by the numerous testimonials of work "...".humble, discreet, silent, loyal, professional, honest"that many do in the Roman Curia itself.

In the light of the Gospel

The crises, therefore, must be seen in the light of the Gospel - that among other things "is the first to put us in crisisthat is, as a time of the Spirit, in which we learn to nourish "..." - that is, as a time of the Spirit, in which we learn to nourish "...".an intimate confidence that things are about to take on a new shape, arising exclusively from the experience of a Grace hidden in the darkness". For as Sirach says, "gold is tested by fire, and men are welcome in the crucible of pain.".

Critical situations are then welcome, including "scandals, falls, sins, contradictions, short-circuits in witnessing"as long as they are taken as something that makes us "dying to a certain way of being, reasoning and acting that does not reflect the Gospel". The crisis, in fact, "is movement, it is part of the journey".

Here the Pope recalls, for example, the reform of the Roman Curia, warning that it should not be understood as ".a patch from an old dress"or the simple drafting of a new Document, but rather to ensure that "our fragility should not become an obstacle to the proclamation of the Gospel.".

One of the obstacles to this acting in grace and under the guidance of the Holy Spirit that Pope Francis warns of in his address is represented by the "conflictswhich always create contrast, competition and antagonism: the guilty on one side and the righteous on the other, as well as dividing the Church into categories, betraying its true nature, "...".a Body perpetually in crisis precisely because it is alive".

What to do during the crisis?

In addition to accepting it as a time of grace -suggests the Pope-, we must not tire of praying with confidencewith great peace and serenity, waiting in hope, as the Apostle to the Gentiles reminds us, and keeping us away from conflicts (gossip, gossip, self-references).

Pope Francis' latest invitation to all members of the Roman Curia and their collaborators is. that this Christmas they take a generous interest in the poorbecause "to truly know God, one only needs to know those who welcome the poor who come from below with their misery.".

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Family

The Pope announces the "Amoris Laetitia Family Year".

The Special Year dedicated to the family will begin on March 19 and will last until the 10th World Meeting of Families in Rome, scheduled for June 2022.

Maria José Atienza-December 21, 2020-Reading time: < 1 minute

The Holy Father summons the Special Year dedicated to the familywhich will be inaugurated on March 19, 2021, the fifth anniversary of the publication of the Apostolic Exhortation Amoris Laetitia. A time that presents itself as an opportunity to reflect on and deepen the rich content of the Apostolic Exhortation, the fruit of an intense synodal journey that is still continuing at the pastoral level.

Among its objectives are:

To make families the protagonists of the family ministry.

Raising awareness among young people of the importance of formation in the truth of love and self-giving, with initiatives dedicated to them.

Broadening the outlook and action of family pastoral care to become transversal, to include spouses, children, young people, the elderly and situations of family fragility.

The initiative, which bears the name of Year "Amoris Laetitia Family"It will be marked by pastoral proposals and instruments that will be made available to ecclesial realities and families, will conclude with the celebration of the 10th World Meeting of Families in Rome in June 2022.

– Supernatural web site of the Dicastery for the Laity, Family and Life will be in charge of this year's report.

Initiatives

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Year of St. Joseph: good husband

We begin a series of articles on St. Joseph, which will help us to deepen our understanding of the figure of the holy patriarch, and to "grow in love for this great saint, so that we may be led to implore his intercession and imitate his virtues, as well as his resolve," as Pope Francis encourages us.

Alejandro Vázquez-Dodero-December 21, 2020-Reading time: 3 minutes

In his apostolic letter of December 8, 2009, he wrotePatris Corde- Pope Francis invites us to live a year dedicated to the spouse of Mary and, therefore, father of Jesus Christ: St. Joseph. This on the occasion of the 150th anniversary of his declaration as patron of the universal Church.

A very special espousal and paternity, since he was a man of great faith and many other virtues, some of which we will address in this first fascicle and others.

A "normal" man, an exemplary man

First of all, we should consider what would be the first impression of a "normal" man, just one more among his own people, who finds himself involved in the great mission of carrying out the double vocation of spouse of the Mother of God and father of the Son of God. For a first impression would be astonishment and gratitude, for sure. Because he was a man of God, and only from that condition we understand that he embraced with generosity the plan traced for him from Above; but amazed before such an exalted mission, and in any case grateful for the trust that the Lord had placed in him.

In what does the greatness of this saint consist? In that he was the husband of Mary and father of Jesus.

Evidently his behavior is an example to follow, and very accessible, because, as we said, he was a normal, simple man. Although the Lord endowed him with many virtues, and to a supreme degree, he did not have the divine gifts that his immaculate wife and his son, redeemer of humanity, did receive.

Good husband, committed and free

The Jewish tradition of the time led Myriam -who would be the Blessed Virgin- to marry Joseph, the artisan of Nazareth. The relatives with whom Myriam lived at that time would be in charge of the preparations for the wedding ceremony, since her parents, Joachim and Anna, had probably already passed away.

Joseph belonged to the house of David, and the holy Gospel says -Mt. 1:19- that he was a righteous man. That man was entrusted to Mary as her husband, without prejudice to the firm determination of the young Jewish girl to remain a virgin forever, as we can deduce from the answer she gave to the Archangel Gabriel -Lk. 1:34- when he offered her to be the Mother of God: How is this to be done? Because I do not know a man. Thus, Joseph would unite himself to his wife by submitting to the virginity that she would propose to him, thus consecrating himself as her virginal husband.

The chastity of St. Joseph, fruit of his pure and generous heart, must be united, as Pope Francis suggests to us in the Patris Cordeto his free spirit, for chastity".is in being free from the desire to possess in all areas of life. Only when a love is chaste is it a true love.". He loved because he wanted to, and in this way, accepting Mary in and from her circumstances.

From his purity and freedom he fully accepted Mary, who was in a state in the space of time between their betrothal union and the moment when, according to Jewish tradition, the husband should take his wife and take her to his own home. He humbly assumed the pregnancy of his wife, accepted the divine plan for him and Mary, which was that he should limit himself to being the legal father of Jesus, and no more.

From the moment he received the commission to take care of the Virgin, marrying her, Joseph put that mission - freely, because he wanted to - before any other project that he had in hand, that he had planned for the future. Generous, dedicated, in love.

A good husband, a committed husband, a free husband.

San Jose

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Arguments and responses to euthanasia

Dr. Centeno: "Palliative medicine improves well-being and alleviates suffering".

Rafael Miner-December 17, 2020-Reading time: 4 minutes

Bishops warn of social failure of euthanasia law Related News

The scarce presence these days of physicians specialized in palliative care is striking. Dr. Carlos Centeno, director of Palliative Medicine at the Clínica Universidad de Navarra, claims: "To the patient who asks for help, we can give it. Let us be allowed to help, to relieve, what we doctors have done all our lives."

"Today euthanasia is demanded in society, even in law, for many things that have a solution. Medicine also has many things to say in the face of suffering that at times can be intolerable. Medicine has something, and I know it is effective, because I have seen it in action so many times".

This is how the Dr. Carlos Centeno, Director of Palliative Medicine of the Clinic and of the Atlantes research team of the Culture and Society Institute of the University of Navarra.. "Certainly some patients may come to ask for help that we can't give. That can happen. In our country it is going to happen in the near future, it may happen that a patient may ask us for help to advance death, and a physician cannot do that, that is what I think. A physician is there to serve life, and he is there to alleviate. The 'ethos' of medicine is to be at the patient's side to relieve him. We exist because there are people who suffer"..

"Our society, for thousands of years, has spawned a profession, or several professions, of people dedicated to alleviating human suffering." adds the palliativist. "Ojo, we also like to cure. We like to heal when we can. We feel like doctors there too. But where we really identify ourselves, where we see our identity, is when we relieve those we can't cure.. In suffering we are still there to alleviate"..

Dr. Centeno, with many years of experience in Palliative Medicine, addresses the difficulties. Especially of understanding and a good understanding of what Palliative Care is.. "There are many things on which we all agree. But there may be things on which there is no agreement, points of view that concern principles or the way of understanding society, or the way of understanding autonomy without any other consideration; but there are many other principles on which we will agree. And, of course, we are going to agree on how to act, on how to act. Let us be there; we do not want to confront anyone, we do not want to challenge anyone; we do not want to contradict those who think differently from us; no. We have to be physicians, we can help. We have to be doctors, we can help.

Comprehensive care

Last Wednesday, the specialist was a speaker, together with members of his team, at a conference organized by the Core Curriculum Institute of the University of Navarra, titled Science and values of palliative care, with more than five hundred participants.

In one of his speeches, Carlos Centeno played a video of an interview conducted by Jordi Évole on laSexta Dr. Carlos Gómez Sancho, who commented, among other things, that the patients who had requested euthanasia were very few: three or four out of many thousands.

When asked what pain medication they were taking, they said two or three Nolotil a day. As soon as they were given some morphine, and treated appropriately, the desire to die disappeared, the doctor said.

This point was addressed at the conference by Dr. Ana Serranowhich analyzed the main myths of palliative care, as a treatment intended only for dying patients, in the last moment of their life. In reality, he said, they are part of the integral process of patient treatment, where they should "The patient's choice, even at home, can be made by all professionals and in the place of his choice. Contrary to the myth, palliative care does not consist of being drugged with morphine until the end", noted.

The advancement of specialized palliative care, ie, "treat patients earlier", is another aspect that Centeno insists on, based on various studies on quality of life in different groups of patients. Moreover, he adds, patients with early palliative care live on average several months longer. His summary is "the sooner the better".

The specialist recalls that more than 20 clinical trials analyze how palliative care improves the patient's quality of life and reduces anxiety and depression.improving their mood. "Palliative medicine does not focus only on treating the disease, but offers comprehensive care, including the family." points out.

Euthanasia and palliative care

Dr. Centeno calls for understanding of the sick and their families who ask for help in dying. And at the same time he explains that "When you listen to them openly, what they ask for is the security of assistance, help to get rid of pain, fear or anguish, and not to prolong their suffering. And in all this we can help, states.

In their conversation, the medical director qualified as false the expression palliative care versus euthanasia'.. In his opinion, "What is optional is to euthanize someone; this person will be euthanized, this one will not, that is optional. Some want it and others do not want it. However, palliative medicine is not optional. Palliative medicine is obligatory..

He went on to elaborate on the argument: "Palliative medicine is for everyone, for everyone who has intense suffering from a serious illness. It is advanced end-of-life medicine. What cannot be done is not to apply it. That is why palliative care is for everyone, not for a few, and they are mandatory. There is no one, doctor, nurse, who can approach someone who is suffering at the end of life and not do what a palliative medicine team does, which is to take care of them in a comprehensive way, work as a team with others, alleviate the symptoms they are having, provide wellness with quality of life.".

The conference highlighted the cost savings of palliative care in health care, and the lack of investment in palliative medicine in Spain. compared to European countries.

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Bishops warn of social failure of euthanasia law Related News

Arguments and responses to euthanasia

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@Rezandoconbelen: A Daily Spiritual Menu

Omnes-December 17, 2020-Reading time: 5 minutes

The means are always the same, but the channels change over time and expand the possibilities. Now there are many resources in the digital world, and among them WhatsApp and Instagram, which are the ones used by the initiative we are presenting.

The home confinement that we experienced in Spain and in many other latitudes a few months ago revealed the tremendous spiritual need we have for God. And the fact is that, many times... we seek and do not find. Or rather, it is difficult for us to know where the sources to look for are. Because the means are always the same: the word of God, prayer and the sacraments. But the channels change with time and need to be adapted to the personal circumstances of each one.

In this sense, in recent months there has been a vast proliferation of digital resources that try to bring God closer to people and people closer to God. However, this is not the case of the network that concerns us today. The network @rezandoconbelen has been in operation for a year. Its promoter, Belén, tells us about her motivations for starting this adventure.

The origins

The chats @rezandoconbelen can be better understood if I tell a little of my life story. Because, in the end, it is an initiative that arose from my personal prayer. I am neither a priest nor a nun, nor do I belong to any ecclesial movement; I am simply a woman who wants to live in love with Jesus Christ, a laywoman who is clear about her baptismal commitment, understood as the universal call to holiness and the living out of Our Lord's command: "Go and preach the Gospel.". But, above all, the word that resonates most strongly within me has been and will continue to be this: "Give freely what you have received freely".

I have not done anything special: I have simply put at the service of others what I have received from the Lord. I have understood that we are all a true and authentic gift of God for others; each one of us has been created in his image and likeness, we come from Love and we are destined to Love. This is well understood when we discover, in a personal way, the restlessness that St. Augustine expressed so beautifully: "You made us Lord, for you, and our heart is restless, until it rests in you.".

Since I was young I dreamed of doing great things; I have had an intense professional and personal life. I am an architect by training and, after completing an MBA in Economics and Business Management, I have dedicated 25 years to management.

I am married and have 2 wonderful children, and I am the first born of a large family, which is one of my greatest prides. I have always considered my family as an emotional breakwater, which has made me strong and resilient in hardship. A few years ago I published my first personal development book. As I tell in those pages, I am proud of many things; everything good has been a gift and the bad, tests that make you stronger and purify you.

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A post shared by Rezando con Belén (@rezandoconbelen).

However, at this moment in my life, what excites me and warms my heart is this evangelization initiative. I see it as one way, among many, of setting in motion thehe Church on the way out Pope Francis is asking so much of us. In this sense, the chats @rezandoconbelen were born in a natural way, as a need to communicate the greatness of Christ's love, the beauty of the Word of God. Also the wonder of a Church that is mother and teacher, even though it can so often be obscured by the miseries of us Christians.

Our faith is not irrational but supernatural, and there are many reasons to believe and it is necessary to understand them and make them known. On the other hand, God is not reached only by reason but above all by the heart; I advocate an intelligent love, based on a good religious formation and knowledge of the doctrine of the Catholic Church; but, above all, in prayer, in dealing with the Lord in the Eucharist and devotion to Our Heavenly Mother, Mary. To be a Christian, more than fulfilling precepts is, above all, to love. And, above all, to let oneself be loved by the Lord, to let oneself be molded by the Holy Spirit, like clay in the hands of the potter.

A three-course menu

For some time now, I myself have been a member of several Spanish and Latin American groups that disseminate a wide variety of digital initiatives, especially via WhatsApp. Usually one receives a daily content: the Gospel commentary, a reflection, a video, etc. However, it seemed necessary to me to create a daily spiritual menu for each soul, because what may help some may not be useful to others..

That is how I came up with the initiative to set up my chats. @rezandoconbelen as a three-course spiritual menu that, usually consists of: -an audio (elaborated by me) about the holiday or the theme of the day, together with some supporting material (usually pictures, articles, catechesis of the Pope, etc.); -a commentary on the Gospel of the day; -a prayer.

Depending on the special times, there may be a fourth point. For example, in November, a catechesis on the blessed souls in purgatory has been incorporated; in Advent it is a preparation for Christmas. The theme has a common thread, linked to the liturgical moment celebrated by the Church: Advent, Christmas, Lent, Holy Week, Easter, etc. There are also special months: May and October are more dedicated to the Virgin Mary and the devotion of the holy rosary; June is dedicated to the Sacred Heart, etc.

It is important to make it clear that the variety of daily content is not intended to be heard or followed in everything, but rather that everyone can choose what best suits his or her soul.

A chat for every age

At the moment there are four chats running through WhatsApp. Three of them (Praying with Bethlehem, Youth y Pills) have the aforementioned structure and, at this time, the content is very similar among the three, with the exception of the Gospel commentary, which is always different.

The most recent project to join this network was Children praying with Bethlehem. It is intended for children from 4 to 12 years old. It also has three points, which vary according to the rhythm of the liturgical season. Although the structure is similar to that of the adults, the Gospel commentary is only sent on Sundays. The second point is usually a formative video.

This chat is especially intended for parents and grandparents, priests and catechists, who can find in it a reinforcement in the wonderful work of helping the little ones to grow in faith and in the love of Jesus and Mary.

The four chats @rezandocobelen are silent WhatsApp groups, with free entry and exit. Only the administrator sends material, to avoid distractions and communication among participants, who usually do not know each other. People join by receiving a link, which can be shared to all those who may be interested in this content.

I also have a profile on Instagram, called @rezandoconbelenThe audio is only a reminder of certain liturgical feasts or some news of the Church. In the future, I do not rule out opening a YouTube channel or similar to post there, at least, the daily audios.

From these lines, I wish everyone a happy Advent and a beautiful Christmas, in the midst of this pandemic that speaks to us of our indigence and the need to be more humble and more fraternal.

-Belén Regojo

Instagram: @rezandoconbelen

WhatsApp: + 34 615 08 76 76 (to request access link)

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Arguments and responses to euthanasia

The euthanasia bill has prompted numerous pro-life initiatives and arguments in Spain. In parallel, the Netherlands is becoming another argument before the promoters of compassionate euthanasia.

Rafael Miner-December 16, 2020-Reading time: 4 minutes

It was February 11, 2019, feast of Our Lady of Lourdes, a day that the Church dedicates in a special way to care and prayer for the sick. On that date, a bill on euthanasia, promoted by the current government, was presented and approved in the Spanish Parliament.

Most were probably oblivious to what was coming. A law that sought to give the green light to conduct aimed at ending the life of a person with a serious or irreversible illness, for "compassionate" reasons and in a medical context.. This is how the Spanish Society of Palliative Care defines euthanasia. What was beginning to take shape was what very few countries in the world have approved: Holland, Belgium, recently Canada....

In the Netherlands, for example, nearly 5 percent of deaths in 2018 were due to euthanasia, reported the Holy See's delegate to the World Medical Association (WMA), Pablo Requena, in a ForumWord. The extension of euthanasia in the Netherlands, once it has been legalized, has grown to such an extent that some physicians and other experts, such as the Protestant theologian and bioethicist Theo Boer, have ended up opposing these policies, and have stated that "A considerable number of people already consider euthanasia as the only good death. Nor has another objective of the law been achieved, to bring to light the cases that occurred in the gray zones. There are still thousands of cases of termination of life-some even without prior request-that are neither declared nor evaluated by the committees. I think we have seen that supply creates demand."

In the Netherlands "charity has disappeared", y "the law has effects on the whole society", "in 20 years you will be like in Holland", said Theo Boer in Alpha and Omega. Another interesting case is that of Dr. Berna van Baarsen, a specialist in medical ethics, who resigned from one of the five regional evaluation committees to oversee euthanasia in the Netherlands, says Tomás Chivato Pérez, dean of the Faculty of Medicine at CEU San Pablo University.

Sliding slope

Professor Chivato Pérez has called the Dutch experience with euthanasia as that of a "slippery slope". In other words, euthanasia is first decriminalized for incurable diseases; then for chronic diseases with intractable pain; then for mental illnesses, and now they are studying its application to healthy people over 70 years of age who request it.

Demand to be helped

Now, after nearly two years, the bill may become law, and it seems appropriate to know both the main arguments put forward by the promoters of euthanasia and assisted suicide, as well as the attitude of Christians to pain and suffering.

In November 2019, the Episcopal Subcommission for the Family and the Defense of Life of the Spanish Episcopal Conference (CEE) published the document. Sowers of hope. Welcoming, protecting and accompanying in the final stage of this life. The text, elaborated with a pedagogy of questions and answers, was presented by the then Bishop of Bilbao and president of the Episcopal Subcommission for the Family and Defense of Life, Msgr. Mario Iceta, the physician Jacinto Bátiz, who has been in charge of the Palliative Care Unit of the San Juan de Dios Hospital in Santurce (Vizcaya) for more than 25 years, and the nurse Encarnación Isabel Pérez.

Monsignor Iceta recalled that "The relationship between the patient and the health professionals is based on trust", and stressed that "There is no demand to die, there is a demand to be helped. The human being has been created to be happy, therefore, to refuse pain is fair and not reprehensible. Nowadays medicine offers a good therapeutic arsenal for suffering".

He then stressed the importance of "palliative medicine in the face of terminal illness".because, as stated by Dr. Jacinto Bátiz, who now directs the Instituto para Cuidar Mejor, "Palliative medicine eliminates the suffering of the sufferer, (while) euthanasia eliminates the person who suffers" (El Debate de hoy)

The document Sowers of hope, by its nature "vital", is not a document dedicated only to the ethical condemnation of euthanasia, "It shows that the Christian faith is capable of illuminating the final moments of earthly life. In this sense, it is a profoundly optimistic document."Iceta concluded.

Responses

The main postulates that are used to promote euthanasia and assisted suicide, according to Sowers of hopeare four: unbearable suffering, compassion, dignified death and the concept of absolute autonomy.

Ante unbearable sufferingThe solution is palliative care, because it is the duty of physicians and healthcare personnel to alleviate the patient's suffering and pain, the text states.

Compassion. As Dr. Bátiz pointed out, the most humane thing to do is not to provoke death, but to welcome the patient and support him or her in times of difficulty, providing the necessary means to alleviate suffering and suppress pain, not the patient, as euthanasia claims.

Death with dignity refers to the concept of freedom (I die when I want to) and quality of life. In reality, a person's life has dignity because he or she is a person, and not because of the quality of his or her life.

Absolute autonomy. The dignity of the person cannot be conceived only from the point of view of autonomy, because then human beings who do not have autonomy (children, the mentally handicapped, coma patients...) will not have dignity. Autonomy is not absolute, and finds its limitations in the disease itself, in medication and in other situations of the patient's life.

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Pope Francis: "Look with the eyes and heart of God".

David Fernández Alonso-December 16, 2020-Reading time: 2 minutes

As Christmas draws ever closer, Pope Francis has continued to reflect on prayer at Christmas. catechesis that he is carrying out at the Wednesday audience. As we approach the final stretch of Advent, the Holy Father reminds us of the importance of intercessory prayerto pray from the Heart of Christ.

Next to the Nativity Scene

"Who prays, never turns his back on the world". Thus begins the address of Pope Francis on Wednesday, December 16. The Holy Father addressed all Christians from the Library of the Apostolic Palace. accompanied by the Mystery - the ensemble of the Holy Family - and the Christmas tree..

The Pope recalled that the Christian's prayer excludes no oneeven those who do not pray or those who are distant. Christians - the Pontiff said - "sometimes withdraw from the world, in the secret of one's own room, as Jesus himself recommends (cf. Mt 6:6), but wherever they are, always have the door of their heart openAn open door for those who pray without knowing that they pray; for those who do not pray at all but carry within them a stifled cry, a hidden invocation; for those who have made a mistake and have lost their way..."Just as God leaves no one aside, the Christian prays for everyone, even for himself.

In tune with the Heart of Mercy

True prayer is in tune with the merciful Heart of God. In this sense, Francis reminds us that Christ is the principal intercessor before God. And that whoever prays imitates Christ and is in tune with Him, so that he also intercedes for others or for himself.

Referring to the parable of the prayer of the Pharisee and the publicanFrancis warns us of a false prayer. A prayer like that of the Pharisee is a prayer that closes the heart, that moves away from the true humility that brings us closer to the heart of Christ.

Seeing with the eyes and heart of Christ

Those who have a responsibility, the Pope reminds us, have the mission of look with the eyes and heart of Christ. To pray tenderly for all those around us, for one another. "The Church, in all its members, has the mission to practice intercessory prayer. In particular, it is the duty of those who are in a role of responsibility: parents, educators, ordained ministers, community superiors.... Like Abraham and Moses, they sometimes have to "defend" before God the people entrusted to them. In reality, it is a matter of looking with the eyes and heart of God, with the same invincible compassion and tenderness as God.".

Finally, before imparting the apostolic blessing especially to children, the elderly and the suffering, the Pope has encouraged to speed up the pace towards Christmas. Remembering that the birth of Jesus took place in the midst of difficulties, such as those we are suffering in recent times, he encouraged us to prepare ourselves with joy.

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Why are they accelerating the promotion of euthanasia?

Rafael Miner-December 16, 2020-Reading time: 4 minutes

The defense of the life of the most vulnerable, in this case the elderly and the sick, and the protagonism of families and society in education (the social demand), are principles that have come to the forefront of attention of the Spanish bishops, observing the speed with which the government coalition is promoting its social agenda.

-Text Rafael Miner

Indeed, these days in the Congress of Deputies the successive approvals of one of the objectives of the current parliamentary majority take place: the legal regulation of euthanasia, known by its promoters as "euthanasia". "death with dignityThe aim is to configure as the public provision, by the State, of an alleged "public service". "right to die".

The regulation of euthanasia by organic law must still pass through the Senate, but its processing continues with unusual speed, as if its approval were an endorsement. progressive to management, and without taking into account weighty arguments, such as the urgency of promoting palliative care in Spain, in accordance with European standards.

Processing without dialogue

"The processing has been carried out in a suspiciously accelerated manner, in a time of pandemic and state of alarm, without listening or public dialogue."The Spanish bishops denounced a few days ago in a Note, reported by this website. For the Spanish Episcopal Conference (CEE), "the fact is particularly serious, since it establishes a moral rupture; a change in the aims of the State: from defending life to being responsible for the death inflicted; and also of the medical profession, 'called as far as possible to cure or at least to relieve, in any case to console, and never to intentionally provoke death'".

In the letter, the bishops expressly added their support to the words of Pope Francis: "Euthanasia and assisted suicide are a defeat for everyone. The answer to which we are called is no never abandon those who suffer, never give up, but care and love in order to give hope".

On the occasion of the XXVIII World Day of the Sickthe Pope himself sent a letter to the professionals of the messagein which it can be read: "Dear health care workers, every diagnostic, preventive, therapeutic, research, treatment or rehabilitation intervention is aimed at the sick person, where the noun 'person' always comes before the adjective 'sick'. Therefore, let your action constantly keep in mind the dignity and life of the person, without giving in to acts that lead to euthanasia, assisted suicide or to ending life, even when the state of the disease is irreversible.".

Responsible decisions

Following the messages of Francis and the Holy See, the Spanish bishops issued their Note on very specific aspects: 1) "We invite to respond to this call with prayer, care and public witness. that favor a personal and institutional commitment in favor of life, care and a genuine good death in company and hope".. 2)"We ask those who have responsibility for making these serious decisions to act in conscienceaccording to truth and justice". Y 3) "We call Spanish Catholics to a Day of Fasting and Prayer on Wednesday, December 16, 2010.e, to ask the Lord to inspire laws that respect and promote the care of human life. We invite as many people and institutions to join this initiative".

The bishops recalled that the Vatican Congregation for the Doctrine of the Faith, "with the express approval of Pope Francis, published the Letter Samaritanus bonus on the care of persons in the critical and terminal phases of life. This text illuminates the reflection and moral judgment on this type of legislation. Also the Spanish Episcopal Conference, with the document Sowers of hope. Welcoming, protecting and accompanying in the final stage of this life, offers some clarifying guidelines on the issue".

The most vulnerable, disadvantaged

In a colloquium organized by ForumWordThe delegate of the Holy See to the World Medical Association, Pablo Requena, stated that, in his opinion, "It is not a question of right or left. Moreover, a person on the left should realize that the most vulnerable are going to be disadvantaged with a law of this type." said Requena at the forum, held at Banco Sabadell's headquarters in Madrid.
"Sometimes these laws are presented as a way to build a freer society..., but is it true? Freer perhaps for a few, but less free for many who find themselves in a situation of helplessness, alone, without the necessary conditions to live with dignity the last moments of their lives....", added physician and theologian Pablo Requena.

It is also worth mentioning the opinion of the Spanish Bioethics Committee (CBE), the government's advisory body, which unanimously rejected the grounds for the euthanasia bill in early October. of the Executive. Among other things, he stated that "there are solid health, ethical, legal, economic and social reasons to reject the transformation of euthanasia into a subjective right and a public service". At the same time, he cautioned that legalizing euthanasia as a right "may affect the future of the most vulnerable people".", y The "means to start a path of devaluation of the protection of human life whose borders are very difficult to foresee, as the experience of our environment shows us".

Progressive issue?

The Committee also rejected that euthanasia could be considered as a "progressive achievement" [...], the network reported Cope October 9. "Neither euthanasia nor aiding suicide are signs of progress, but a retrogression of civilization. In a context in which the value of human life is often conditioned by criteria of social utility, economic interest, family responsibilities, and public burdens or expense, the legalization of early death would add a new set of problems." said the experts.

Among other media that echoed the report, El País spoke with Federico de Montalvo, president of the Bioethics Committee and professor at the University of Comillas, who told the newspaper: "We consider that neither ethically nor legally there is a right to die. Law and freedom are different things. In his opinionIn the cases that occur, there are two options. One, of a legal nature, is already being complied with to a certain extent because the Penal Code regulates compassionate homicide in a very benevolent manner. The second, of a medical nature, is not fully developed and explored in Spain: palliative care and, within this, the protocolization of palliative sedation, which not only refers to terminal illnesses, but also to those who are in a situation of distress or chronicity".

Day of prayer to ask for laws respectful of life

Maria José Atienza-December 15, 2020-Reading time: < 1 minute

Spanish Catholics are called tomorrow, December 16, to a day of fasting and prayer to "ask the Lord to inspire laws that respect and promote the care of human life".

The Day, promoted by the Spanish Episcopal Conference, aims to unite in prayer the Catholics of Spain and all those who wish to adhere to it, in order to "ask the Lord to inspire laws that respect and promote the care of human life". This was stated by the Spanish bishops in the note published on December 11, titled "Life is a gift, euthanasia a failure.".

The imminent approval of the law on euthanasia is a serious setback for Spanish society, which urgently needs to promote the study and practice of palliative care and not the economist and anti-humanist bet that the legislative text on euthanasia implies.

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A unique nativity scene at the Vatican

David Fernández Alonso-December 12, 2020-Reading time: 5 minutes

The Cardinal Giuseppe Bertello and the bishop Fernando Vérgez Alzagarespectively President and Secretary General of the Governorate of the Vatican City State, inaugurated this afternoon the nativity scene and the lighting of the Christmas tree installed in St. Peter's Square.at 17.00 in the afternoon. The ceremony took place in compliance with the rules to contain the Covid-19 pandemic, which is leading to changes in the Pope's usual events, such as the recent private visit to Piazza di Spagna to pray before the Immaculate Conception, or the Christmas Eve Mass he will celebrate at 7.30 p.m. on the evening of December 24.

Official delegations from the places of origin of the crib and the tree have been present, from Castelli in Abruzzo the crib and from the municipality of Kočevje in southeastern Slovenia the fir tree.

A unique nativity scene

The monumental Nativity, composed of large ceramic statuesLorenzo Leuzzi, the extraordinary commissioner for post-earthquake reconstruction, Giovanni Legnini, the president of the Abruzzi Region, Marco Marsilio, and the president of the Province of Teramo, Diego Di Bonaventura.

In this manger of the Abruzzi there are strong references to the history of ancient artThe collection includes a series of sculptures from Greek to Sumerian art, as well as Egyptian sculpture. One of the figures in the ensemble is particularly striking: it is a astronaut. It seems that the Grue students wanted to include historical events of humanity, including the landing on the moon. In addition, in the objects that enrich the crib and in the pentachromy with which the works have been decorated, one finds the memory of local ceramic art.

The statues were made with ring modules that, superimposed, form cylindrical busts. In some of the figures, especially in the use of color, one can perceive the experimentation and renovation of the ceramic art developed in those years in the Grue Lyceum. The first public exhibition of the Nativity took place in Castelli, in the parvis of the mother church in December 1965, then, at Christmas 1970 it was the turn of the Trajan's Markets in Rome and, a few years later, in Jerusalem, Bethlehem and Tel Aviv.

A fir tree from Slovenia

At the lighting of the Christmas tree - the majestic fir (Spruce abies) of 30 meters high and weighing 7 tons - have participated, among others, the archbishop Msgr. Alojzij CviklVice-President of the Slovenian Episcopal Conference, H.E. Dr. Anže LogarMinister of Foreign Affairs and H.E. Dr. Jože PodgoršekMinister of Agriculture, Forestry and Food.

The spruce comes from Kočevje, a village in the basin of the river Rinža. The Kočevsko region is one of the Slovenian territories where nature is most intact, considering that forests cover 90% of its territory. The fir tree chosen for St. Peter's Square grew near Kočevska Reka.6 kilometers as the crow flies from the impressive virgin forest of Krokar, which is one of the primordial forests still intact. This virgin forest is one of two Slovenian forest reserves, the other being Snežnik-'drocle (in the Notranjska region), one of 63 primordial ancient beech forest sites on the UNESCO World Heritage list.

Spruce, which became widespread in Slovenia in the second half of the 18th century, accounts for more than 30% of forest resources and is the most economically important tree species. Since ancient times it has been a symbol of fertility. and in folk tradition it is often used for ceremonies such as May 1st or Christmas celebrations. In the Bela Krajina region, a spruce tree decorated with flowers and fabrics was traditionally carried in procession on the feast of St. George. The tallest spruce tree in Europe, "Sgermova smreka", is 61.80 meters tall and is located in the Pohorje massif in Slovenia. It is about 300 years old, has a circumference of 3 meters and 54 centimeters, and its diameter exceeds one meter.

The humility of the Holy Family

This morning, the Castelli and Kočevje delegations were received in audience by Pope Francis for the official presentation of the gifts. The Holy Father expressed his gratitude for the gifts and reminded, referring to these two icons of Christmas, that "help to create a Christmas atmosphere favorable to live with faith the mystery of the Redeemer's birth."The Pope spoke of "evangelical poverty"He said that the poverty of which the manger speaks to us, that is, a poverty that makes us "blessed". And he paused to contemplate ideally the characters:

"As we contemplate the Holy Family and the various characters, we are drawn to their disarming humility. Our Lady and St. Joseph go from Nazareth to Bethlehem. There is no place for them, not even a small room (cf. Lk 2:7); Mary listens, observes and keeps everything in her heart (cf. Lk 2:19,51). Joseph looks for a place for her and the child who is about to be born. The shepherds are protagonists in the manger, as in the Gospel. They live in the open. They keep watch. The announcement of the angels is for them, and they go immediately to look for the Savior who is born (cf. Lk 2:8-16).".

An admirable sign

The Pope took the opportunity to encourage us to reread the letter he signed a year ago in Greccio about the manger: "This Christmas too, in the midst of the suffering of the pandemic, Jesus, small and defenseless, is the "Sign" that God gives to the world (cf. Lk 2:12). An admirable sign, like the letter from the manger that I signed a year ago in Greccio. It will do us good to read it again these days".

Finally, thanking everyone from the depths of his heart for these gifts, the Holy Father expressed his wishes for a hope-filled Christmas celebration, extending them to his family and fellow citizens. "May the Lord - expressed - reward them for their availability and generosity".

Christmas set - the Italian nativity scene and the Slovenian fir tree will remain in the square until January 10, 2021.Feast of the Baptism of the Lord, the day that concludes the Christmas season.

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Bishops warn of social failure of euthanasia law

Maria José Atienza-December 11, 2020-Reading time: 4 minutes

The bishops have issued a note in which they highlight the "moral rupture" that the approval of the euthanasia law in Spain represents and urge the promotion of palliative care instead of procuring death.

The euthanasia law is now in its second phase of processing after passing through the Senate. A law that, instead of promoting the care of the weakest, it opens the door to a sieve of provoked deaths, by providing, for example, that the so-called "right-to-die benefit" can be provided in homes as well as in nursing homes or social-health centers.

In view of the first step in the approval of this law, which is expected to be passed in February, approximatelythe bishops of the Spanish Bishops' Conference have published a note in which they express their total opposition to this legislation, which contemplates provoked death as the most "a shortcut that allows us to save human and economic resources"..

They also urged the promotion and development of palliative care in our country, "which helps to live through serious illness without pain and to the integral accompanimentand therefore also spiritually, to the sick and their families".

Day of prayer for life

The prelates have also called on Spanish Catholics to a Day of Fasting and Prayer next Wednesday, December 16to ask the Lord to inspire laws that respect and promote the care of human life".

NComplete letter from the Spanish Episcopal Conference in view of the approval of the euthanasia law in the Spanish Congress of Deputies

The Congress of Deputies is about to finalize the approval of the Organic Law regulating euthanasia. The processing has been carried out in a suspiciously accelerated manner, in times of pandemic and state of alarm, without listening or public dialogue. The fact is particularly serious, since it establishes a moral breach; a change in the purposes of the Statefrom defending life to being responsible for the death inflicted; and also of the medical professionThe aim is "to cure or at least to alleviate, in any case to console, and never to intentionally provoke death". It is a proposal that matches the anthropological and cultural vision of the dominant systems of power in the world.

2.- The Congregation for the Doctrine of the Faith, with the express approval of Pope Francis, published the letter Samaritanus bonus on the care of people in the critical and terminal phases of life. This text illuminates the reflection and moral judgment on this type of legislation. Also the Spanish Episcopal Conference, with the document Sowers of hope. Welcoming, protecting and accompanying in the final stage of this vine.a, offers some clarifying guidelines on the issue.

3.- We urge the promotion of the palliative carethat help to live the serious disease without pain and to the integral accompanimentand therefore also spiritually, to the sick and their families. This holistic care relieves pain, consoles and offers the hope that comes from faith and gives meaning to all human life, even in suffering and vulnerability.

4.- The pandemic has highlighted the fragility of life and has aroused demand for care, at the same time as indignation at the discarding of care for the elderly. Awareness has grown that ending life cannot be the solution to a human problem. We have appreciated the work of health care workers and the value of our public health care system, even calling for its improvement and greater budgetary attention. Death by provocation cannot be a shortcut that allows us to save human and economic resources in palliative care and integral accompaniment. On the contrary, in the face of death as a solution, it is necessary to invest in the care and closeness that we all need in the final stage of this life. This is true compassion.

5.- The experience of the few countries where it has been legalized tells us that euthanasia incites death to the weakest. By granting this supposed right, the person, who is experienced as a burden on the family and a social burden, feels conditioned to ask for death when a law presses him or her in that direction. The lack of palliative care is also a expression of social inequality. Many people die without being able to receive this care and only those who can afford it are able to pay for it.

With the Pope we say: "Euthanasia and assisted suicide are a defeat for everyone. The response to which we are called is never abandon those who suffer, never give up, but care and love in order to give hope.". We invite you to respond to this call with prayer, care and public witness that will foster a personal and institutional commitment to life, care and a genuine good death in companionship and hope.

7.- We ask those who have responsibility in making these serious decisions to act in conscienceaccording to truth and justice.

8.- Therefore, we call upon Spanish Catholics to a Day of Fasting and Prayer next Wednesday, December 16to ask the Lord to inspire laws that respect and promote the care of human life. We invite as many people and institutions to join this initiative.

We pray to Mary, Mother of Life and Health of the Sick and to the intercession of St. Joseph, Patron of the Good Death, in his Jubilee Year.

Euthanasia

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Lectorate and Acolyte for men and women

Until now, only men were allowed, either as preparatory ministries for eventual access to holy orders, or as a path outside the priesthood, since these are lay ministries.

Giovanni Tridente-December 11, 2020-Reading time: 2 minutes

With the motu proprio "Spiritus Domini" the Pope has modified canon 230 of the Code of Canon Law, establishing that women can also accede to the ministries of the Lectorate and the Acolyte, with a liturgical act that institutionalizes them.

Pope Francis' decision follows the recommendations of several synodal assemblies and a doctrinal development.which has highlighted how certain ministries instituted by the Church are based on the common condition of being baptized with the royal priesthood received in the sacrament of baptism.".

It is no coincidence that the new law bears the date January 10, the feast of the Baptism of the Lord.

Co-responsibility of all the baptized

In a letter sent to the Prefect of the Congregation for the Doctrine of the Faith, the Pope also explains the theological reasons for his choice, which refer to the renewal outlined by the Second Vatican Council and to the urgency of rediscovering "... the newness of the Church and the newness of the Church".the co-responsibility of all the baptized in the Church, and in particular the mission of the laity".

It was the recent Synod for the Amazon that urged the conferring of ministries on men and women, precisely to increase awareness of their own baptismal dignity.

Increased recognition

In fact, the Pope explains, by offering this possibility of access to the ministry of the Acolyte and the Lectorate to lay men and women of both sexes, "increase the recognition, through a liturgical act (institution), of the precious contribution that many lay people, including women, have long been making to the life and mission of the Church".

And he clarifies: "the variation in the forms of exercise of non-ordained ministries, moreover, is not the simple consequence, on the sociological level, of the desire to adapt to the sensibilities or the culture of the times and places, but is determined by the need to allow each particular Church, in communion with all the others and having as the center of unity the Church in Rome, to live the liturgical action, the service to the poor and the proclamation of the Gospel in fidelity to the command of the Lord Jesus Christ.".

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Responsibility for Christian unity

The Second Vatican Council pointed out the theological basis for the ecumenical task: baptism and the "elements of truth and good" that the Churches and ecclesial communities that are not in full communion with the Catholic Church possess. This moved in the perspective of the whole Church, of the universal Church.

Ramiro Pellitero-December 10, 2020-Reading time: 6 minutes

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Ecumenism of hearts

On the occasion of the new Ecumenical Vademecum (".The bishop and Christian unity", published on December 4, 2020), intended for fostering Christian unity from local churches and individualsFirst, it is worth considering the importance of this task, which we call ecumenism. Secondly, we present the contents and most relevant aspects of the document.

Unity, a task for everyone

1. The council taught that the promotion of Christian unity is integrated in the great and unique "Mission". of the Church (to bring humanity to God) because Christ expressly willed it. Christ affirmed that, in the fulfillment of that Mission, he was Christian unity is a necessary condition, and so he prayed for her in his priestly prayer just before his passion: "May they all be one; as You, Father in me and I in You, may they be in us, for the world to believe that you have sent me". (Jn 17:21).

Therefore, the unity of Christians, which is gift of the Holy Spirit before it is our task, it has a model deep and supreme in the unity of the Trinity. And it has a purpose in history: "for the world to believe"The purpose of the mission. All Christians have a responsibility to spread the Gospeleach according to his or her own circumstances. Therefore, all of us must also participate in the ecumenical task, which is an important part of evangelization.

Prayer with faith

In addition to this fundamental motive, other motives can be adduced. These are the ones pointed out by John Paul II when he wrote about the prayer of Jesus. "The invocation that be one is, at the same time, an imperative that obliges us, a strength that sustains us and a salutary reproach for our idleness and narrowness of heart. The confidence of being able to achieve, even in history, the full and visible communion of all Christians rests on the prayer of Jesus, not on our abilities." (Letter Novo millennio ineunte, 2001, n. 48).

Previously, the holy Pope Wojtyla had stated that "the Church must breathe with its lungs."the western and the eastern (encyclical Ut unum sint, 25-V-1995).

In short, missionary (or evangelistic) commitment and ecumenical commitment go togetherThe fundamental witness that we Christians have to give in order to carry out our evangelizing mission is, above all today, that of our unit. This is why this unity is urgent and concerns all Christians. (Among other fundamental texts to orient oneself in matters of ecumenism, it is necessary to highlight: the decree Unitatis redintegratio, at 1964, of the Second Vatican Council; the Code of Canons of the Eastern Churches, 1990; the Directoryfortheapplicationof theprinciplesyrulesabouttheecumenism^,of 1993; and the encyclical of John Paul II Ut unum sint 1995).

Continuity of the ecumenical task

2. This ecumenical vademecum is therefore in relation to the encyclical Ut unum sint, of John Paul II (1993). In it he confirmed the ecumenical commitment that the Catholic Church has acquired at Vatican II. irreversibly. On the occasion of the 25th anniversary of this encyclical, Pope Francis had already announced this "vademecum for bishops". in a letter to the Pontifical Council for Christian Unity on June 24 of this year.

This vademecum recalls the the duty and obligation of the bishops to promote Christian unity in their own Church. and also among all the baptized (since the bishop, as a member of the episcopal college, also participates in the "...").request for all Churches").

The document consists of an introduction and two parts.

The following aspects are highlighted in the introduction: the search for unity is essential to the nature of the Churchfaith that the other Christians have with the Catholic faithful a common royal communionThe conviction that the unity of Christians is a fundamental element in the vocation of the whole Church (it also concerns the local or particular Churches and, therefore, the bishops as visible principles of unity; the service it wishes to render to the local or particular Churches and, therefore, to the bishops as visible principles of unity. vademecumas a guide for the bishop in his role of discernment.

Promotion inside and outside the Church

– Supernatural first part shows the promotion of ecumenism within the Catholic Churchin its own life and structures, as a challenge first and foremost for Catholics. Bishops should promote dialogue with other Christians, orienting and directing ecumenical initiatives that take place within Catholic communities. To this end, they should organize ecumenical structures and take care of the ecumenical formation of all the faithful (laity, seminarians and clergy), as well as the media in relation to this topic.

The second part delves into the relations of the Catholic Church with other Christians. Explain the various modalities of the ecumenical task in this engagement with other Christian communities. It should be kept in mind that in practice much ecumenical activity will involve several of these modalities simultaneously.

^{Pope Francis lights candle during interreligious meeting in Assisi}

Modalities of ecumenical activity

1) The "spiritual ecumenism"(based on prayer, conversion and holiness on the part of all).

He stresses the importance of the Holy Scriptures, the "purification of memory" (which St. Paul VI began at the time of the Second Vatican Council, and to which Francis has contributed in 2017 with the commemoration of the 500th anniversary of the Protestant Reformation) and the "ecumenism of blood" (because of the persecution and martyrdom of Christians).

2) The "dialogue of charity"based on human fraternity and, above all, on baptism. This is the framework of the "culture of encounter" promoted by Francis.

3) The "dialogue of truth"It is a dialogue that does not seek the lowest common denominator, but rather a dialogue that is not a dialogue of the lowest common denominator, but rather a dialogue of the common denominator. It is a dialogue that does not aim at the lowest common denominator, but rather at "shall be made with the acceptance of the whole truth." (encyclical Ut unum sint, 36). This dialogue takes the form of theological dialogue It requires "reception" (i.e., discernment and assimilation by Christian communities of authentically Christian teaching).

4) The "dialogue of life"In the field of evangelizing and pastoral mission, in service to the world and through culture, with patience and perseverance.

In this fourth context, three areas can be distinguished:

Pastoral, practical and cultural ecumenism

a) What is called the "pastoral ecumenism"that is, the promotion of Christian unity through pastoral ministry, in the missions, catechesis, sacramental life and liturgy, and the welcoming of those who wish to enter into full communion with the Catholic Church.

b) The "practical ecumenismThe "common service of Christians in the various fields of ethics and social justice, care for the most needy, care for life and the created world, etc., is emphasized. The common service of Christians is emphasized as a testimony of their faith and hopeThe aim is to promote an integral Christian vision of the dignity of the person.

It is also important to interreligious dialogue between Christians and other religious traditionswhose purpose is to cooperate and establish good relations with believers of different religions, although it is a different task from the ecumenical one. As already pointed out in the 1993 Ecumenical Directory, through this mutual ecumenical cooperation in dialogue with other religions, Christians can deepen the degree of communion that exists among themand can combat anti-Semitism, religious fanaticism and sectarianism.

c) The "cultural ecumenism"The aim is to promote understanding of each other's cultures and to promote the inculturation of the Gospel through concrete common cultural projects (academic, scientific or artistic).

Real dialogue

As has been said in recent days, ecumenism has a lot to do with the dialogue. For this reason, bishops must be people of dialogue, they must promote it as a method of evangelization and encourage the existence of spaces for dialogue at all levels. Certainly, the dialogue has been regarded as an icon of ecumenism. Dialogue does not replace the proclamation of faith, but is a way and a path that Jesus himself walked, to lead us to truth and fullness of life.

This vademecum offers guidelines and "practical recommendations" for the exercise of ecumenism in the local and particular Churches. It is a good opportunity to rekindle faith and prayer, commitment and responsibility of Christians in this area, which is so important for various reasons, as stated in the conclusion of the document, "death andresurrectionfromChristmarkthevictorydefinitivefromGodaboutthesinythedivision;the victoryabouttheinjusticeyaboutallformfromwickedness.".

Therefore, as Cardinal Ouellet rightly pointed out in the presentation, "a Catholic never tires of taking the first step towards rapprochement, because the charity that inhabits him obliges him to forgive, to share and to persevere in his commitment"..

You can also read a commentary to the new vademecum of the former apostolic exarch for the Catholics of the Byzantine rite in Greece, Father Nin.

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Cinema

Pablo Moreno, Famiplay 2020 Special Award

The director of "Un Dios Prohibido" or "Red de libertad" has won the recognition granted by the jury of the I edition of these Famiplay awards. In addition, it is now possible to vote among the proposals for the winner of the Audience Award.

Maria José Atienza-December 9, 2020-Reading time: 2 minutes

The jury has awarded the Famiplay 2020 Special Prize to Pablo Moreno for his constant dedication to directing and producing high quality films with solid Christian values.

Among his best known titles are "Luz de Soledad", "Red de libertad" and "Un Dios prohibido".

Through its production company, Contracorriente Producciones, and the Rodriwood initiative, which promotes the region of Ciudad Rodrigo (Salamanca) as a natural film set, encouraging rural and business development in the area, Moreno is an example of entrepreneurship.

In addition to rewarding Pablo Moreno's career, this Special Award is intended to recognize the efforts made by the company to dissemination of Christian values and thus promote training and education through audiovisual language.

Voting period for the Audience Award is now open.

Along with the publication of this award, The voting period to choose the winner of the Audience Award opens today, a particular award granted directly by Internet and social network users through the website famiplay.com/famiplay-awards.

After analyzing the more than 200 applications received, the Famiplay jury has selected the 5 finalists competing for the Audience Award:

Friday Coffee. It was born more than 12 years ago as a meeting of friends and today it has become a large group of mothers who, through talks and testimonies on Youtube and Instagram, share a coffee every Friday morning with the Virgin to continue falling in love every day with their families, their homes and life.

The 11pm rosary. Initiative transformed into a Youtube channel where more than 195,000 subscribers gather every night at 11 pm to pray the Holy Rosary live.

Bosco Films. Film distributor that looks for films of high artistic quality, with stories that defend human values and, thus, be that "forest" that brings freshness, gives back fresh air and reminds with each film what is really important.

Silver Foil. Project born with the illusion of sharing stories with values based on faith and charity, creating quality literature and promoting family reading through children's books, youth and family.

The Kerygma. Initiative that, after 20 years working in the jewelry industry, has made its own interpretation of the icon of the Virgin of Nazareth painted by Kiko Argüello in jewelry version, simplifying the image to the maximum and taking it to its essence.

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The bishop and Christian unity

Father Manuel Nin, former apostolic exarch of the Catholics of Byzantine rite in Greece, comments and analyzes the new Ecumenical Vademecum published by the Holy See, which places the bishop as the protagonist of ecumenical action.

Manuel Nin-December 9, 2020-Reading time: 7 minutes

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"The Bishop and Christian Unity: An Ecumenical Vademecum". With this title and giving it in the presentation in the Vatican press room a very notable importance, it was published on Friday, December 4 this document, endorsed with the approval of the Holy Father and supported, in the presentation to the media, by the presence of four cardinal prefects of two dicasteries of the Roman Curia: of the Pontifical Council for Promoting Christian Unity, and of the Congregations for the Oriental Churches, for Bishops and for the Evangelization of Peoples.

It is an important document that goes through - practically re-reading and updating - the great magisterial documents of the past 60 years, from Unitatis Redintegratio from the Second Vatican Council, passing through the Directory for the application and principles of ecumenism of 1993 and the encyclical Ut unum sint from St. John Paul II, to the pontifical interventions of Popes Benedict XVI and Francis.

The bishop, protector of unity

Further elaborating on what has been said in the preceding documents, the Vademecum (Vad) focuses in a special way on the role of the bishop.The Church, of every bishop of the Catholic Church, in ecumenical dialogue with the other Churches and Christian communities. The bishop is the bond of communion within each Christian Church, and above all of the Church of which he is pastor, and towards all those who are baptized in Christ: "...".The ministry entrusted to the bishop involves a service to unity. To the unity of his own diocese and to the unity between his local Church and the universal Church. It is a ministry with a special meaning: the search for the unity of all Christ's disciples.." (Preface). This will be, we could say, the guiding thread of the whole document: the bishop is the one who creates and guards, who protects the unity in his Church: "The bishop, as shepherd of the flock, has the precise responsibility to bring all together in unity. He is the "principle and visible foundation of unity" in his particular Church." (n. 4). Let us keep in mind that the ecclesiological dimension of the episcopal ministry is taken up by the Vad mainly from the Lumen Gentium of Vatican II. In the very introduction to the document and almost as a sure foundation on which it will rest throughout its pages, the Vad clearly indicates the bishop as the source of unity in his Church by that which he teaches, and by that - the Mystery - which he celebrates, and in all that he does and lives as shepherd of his flock: "...its teaching of the faith, its sacramental ministry, and the decisions of its pastoral governance." (n. 4).

The document is divided into two parts: a first part devoted to the promotion, formation and dissemination of the ecumenical journey in the Catholic Church -giving special emphasis to the structures of ecumenical dialogue in each particular Church and to the formation of the laity, seminarians and clergy in the ecumenical dimension, and a second part in which the relations of the Catholic Church with other Christians are presented, and emphasizing the spiritual dimension on which ecumenism must be based. Specifically in three fundamental aspects of ecumenical dialogueThe dialogue of charity, the dialogue of truth and the dialogue of life. I do not intend to summarize the whole document in these lines. I would simply like to highlight a few points that seem fundamental to me.

^{Pope Francis appointed Father Manuel Nin apostolic exarch of Byzantine rite Catholics in Greece in 2016.}

Communion and dialogue

In the first placeThe Vad emphasizes on several occasions how the bishop is the man of communion and dialogue with and among the faithfuland with and among the faithful and brethren of other Christian confessions: "..."....bishop as a man of dialogue, who engages people of good will in a common search for the truth through a conversation marked by clarity and humility, and in a context of charity and friendship" (n. 7). The bishop is also a teacher on the ecumenical journey, teaching always: "....with love for the truth, with charity and with humility..." (n. 11). These are fundamental attitudes and dispositions both on the part of the bishop and on the part of those who are delegated to the formation of clergy and laity in the dioceses. This formation in the ecumenical journey foresees that it should always be done without compromise, in which unity is built to the detriment of truth. This is a fundamental aspect of the dialogue with the other Churches. and Christian communities, which has been underlined in a special way by the pontifical magisterium in recent decades. Love of charityThis means avoiding polemical presentations of Christian history and theology that could lead to confrontation rather than dialogue. Finally, love and humble attitudewhich allows us to see what "what God accomplishes in those who belong to other Churches and Ecclesial Communities"affirmed by St. John Paul II in Ut unum sint.

The common prayer

Secondly, The Vad underlines in a very clear way the three fundamental aspects of ecumenism: dialogue of charity, dialogue of truth and dialogue of life, as the Popes of the last decades of the Catholic Church have shown in their doctrine and gestures. An ecumenism based on dialogue and prayer for Christian unityand above all founded on the profound conversion of heart and holiness of life of Christians. Prayer for Christian unity, a common prayer based on biblical and liturgical texts common and fundamental to all Christian Churches.I note how the Vad is also well aware of the difficulties that arise because ".... the Lord's Prayer, the Psalms, the liturgical feasts, the saints and martyrs in common, the monastic and consecrated religious life itself ....some Christian communities do not practice joint prayer with other Christians" (n.17). Ecumenism as a path founded on hope and also on suffering and the cross. A dialogue of charity that will always lead us to discover the other as a brother in Christ (n. 25). A dialogue of truth, in the second place, which has as its basis theological dialogue in order to be able to recompose unity in faith. Finally, the dialogue of life, inasmuch as: "The truths jointly formulated in theological dialogue call for concrete expression through joint action in the pastoral field, in service to the world and through culture... ...Catholics are asked to practice in equal measure two twin virtues of ecumenism, patience and perseverance....." (n.31).

Intermarriage, an ecumenical venue

In third placeThe Vad covers two issues or problems that have not yet been fully resolved or equally accepted by all Christian Churches: the issue of mixed marriages and the issue of the communicatio in sacris, communion with the Holy Mysteries, the sacraments, the sacraments. With regard to mixed marriages, the Vad insists on the authority of the diocesan bishop with regard to the permissions to be given by the bishop.and presents the subject under two interesting aspects: intermarriage as a place of ecumenism, of encounter between two Christian traditions and at the same time as a place of suffering that is experienced within a blended family.: "Mixed marriages should not be considered as problems, since they are often a privileged place where Christian unity is built... However, pastors cannot remain indifferent to the pain of the division of Christians, which is experienced perhaps more acutely than in any other context. The pastoral care of interdenominational families, from the initial preparation of the couple for marriage to their pastoral accompaniment once they have children...." (n.35). With regard to the communicatio in sacrisThe Vad underlines how on the one hand the celebration of the sacraments expresses full communion within a Church, and how each sacrament constitutes full participation in the means of grace, and on the other hand clearly expresses how the celebration and administration of the sacraments among the various Christian Churches which are not in full communion remains an area of serious tension (n. 36).

Cardinal Kurt Koch Ecumenism — ^{Cardinal Kurt Koch, president of the Pontifical Council for Promoting Christian Unity, on the day of the presentation of the vademecum.}

The document reaffirms what had already been specified in previous documents, namely, that the administration of the sacraments, especially the Eucharist, penance and the anointing of the sick, should be reserved for participation in the full communion of a Church. It will be the bishopand here we find the common thread of the whole document, the one who must discern the opportunity to administer a sacrament to a member of another Christian confessionThe administration of a sacrament should never be a simple courtesy or kindness, but is always a means for the sacrament's administration. administering a means of salvation and God's grace. In number 37, the Vad touches on another important and at the same time delicate subject, namely the change of ecclesial affiliation, especially on the part of members of the clergy. It insists on the one hand to welcome Christians of other Christian denominations who join the Catholic Church with joy. and at the same time avoiding any form of triumphalism, and on the other hand informing in a clear and precise way what it means to leave the Catholic Church.

Practical and cultural ecumenism

Finally, the Vad presents two forms of ecumenism that are new and certainly positive in our present time: the practical ecumenismThe second is what the document calls the "assistance and help in dramatic moments of history between different Christian Churches"; and the third is what the document calls the "assistance and help in dramatic moments of history between different Christian Churches". cultural ecumenismi.e.: "all the efforts of Christians to better understand their respective cultures, aware that, beyond cultural differences, they share in varying degrees the same faith expressed in different ways." (n.41).

Each of the Vad sections carries a series of recommendations and practical advice for reflection and ecumenical preparation at the diocesan level. Interesting and useful is the appendix of the Vad, which lists the various Churches and Christian confessions involved in ecumenical dialogue with the Catholic Church. A useful and positive document, the Vad makes a rereading of the texts of the magisterium of the preceding decades, emphasizing the value and necessity of ecumenism in itself and within each Church, and also underlining the role of the bishop as the link and guarantor of ecclesial communion in his own Church, and towards the other Churches and Christian confessions.

+P. Manuel Nin. Titular Bishop of Carcabia, Apostolic Exarch.

The authorManuel Nin

Former apostolic exarch of the Catholic Church in Greece

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EWTN Spain begins broadcasting today

Maria José Atienza-December 8, 2020-Reading time: 2 minutes

The Catholic audiovisual media network, founded by Mother Angelica, begins broadcasting today, the Solemnity of the Immaculate Conception of Mary, on the main Spanish media platforms.

EWTN - Eternal Word Television Network - was born from the initiative of the Franciscan Mother Angelica who, together with six nuns, founded a small television channel with the aim of being a means of proclaiming the truth as defined by the Magisterium of the Catholic Church. Since its inauguration in August 1981, EWTN has grown to become the largest religious media network in the world.

As of today, EWTN is present on the channels of the following platforms: Movistar - 143, Vodafone - 212 and Orange - 92with which more than 7 million households Spanish viewers will have the possibility of accessing content designed for the whole family and with a wide variety of offerings. EWTN España's own programming will be broadcast from 9h to 13h (Outside these hours, it is not EWTN Spain). The rest of the day, the programming will be available on your Youtube channel.

Among the contents The programs that can be seen on EWTN starting today include all Vatican events, special programming for times such as Christmas or Lent, movies, talks and debates, and cartoons for the youngest viewers.

EWTN has no advertising and is financed exclusively by donations, so they continue to ask for help to make this project a reality. informative and educational to bring people closer to the faith, to defend and grow Christian values in our society.

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December 8: Seminar Day

Maria José Atienza-December 5, 2020-Reading time: 2 minutes

The Solemnity of the Immaculate Conception of the Virgin Mary is accompanied, this year, in the Spanish Church, by the celebration of Seminary Day.

The day, which is usually celebrated around the feast of St. Joseph, had been postponed to this date because of the COVID pandemic. Under the slogan "Missionary pastors". the identity of the ministerial priesthood is highlighted as highlighted in the explanation of the Spanish Episcopal Conference for this day: "Priests, insofar as they share in the priesthood of Christ, Head, Shepherd, Spouse and Servant (PDV, n. 15), are truly called "pastors of the Church"; and insofar as they are sent by Christ, with the Apostles (Mt 28:19ff), they are essentially missionaries within a Church that is all missionary".

As the bishops of the Commission for Clergy and Seminaries of the EEC point out in the pastoral theological reflection they have published for the day "The Solemnity of the Immaculate Conception is for the Church in Spain the appropriate occasion to help all the People of God to become aware of the importance of the Diocesan Seminary, home and heart of the Diocese, where the seeds of vocations to the ministerial priesthood germinate.".

They also wanted to emphasize the publication of the new Ratio Fundamentalis Institutions Sacerdotalis The new training plans of the seminaries, which focuses on the training of the students in the "participation in the one mission entrusted by Christ to his Church: evangelization in all its forms".

The Seminary Day has been celebrated since 1935 with the aim of raising priestly vocations through awareness, addressed to the whole society, and in particular to the Christian communities. A day in which the collection is destined to the diocesan seminaries, for their maintenance, continuity, scholarships for seminarians... etc.

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New ecumenical vademecum: the bishop as protagonist

The document "The Bishop and Christian Unity: An Ecumenical Vademecum"The document is the fruit of three years of work and was approved by Pope Francis on June 5. The fruit of three years' work, and approved by Pope Francis on June 5, the document contains 42 points and is divided into two parts.

Ricardo Bazan-December 4, 2020-Reading time: 3 minutes

Continuity from the Unitatis redintegratio

During the presentation press conference, Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity, explained that the document is based on "the Decree Unitatis redintegratio of the Second Vatican Council in the Encyclical Ut unum sintand in two documents of the Pontifical Council: the Ecumenical Directory and The Ecumenical Dimension in the Formation of Those Engaged in Pastoral Ministry.". However, it is not a mere repetition of such documents, but a more concrete and orderly presentation, with the novelty of offering practical recommendations at the end of each section.

A guide for bishops

The purpose of the document is to "to assist and guide the Catholic bishops in their service of promoting Christian unity through their ministry". Thus we find ourselves with a text designed to help the bishops to carry out and fulfill this ecumenical responsibility, which is not just another responsibility of their episcopal ministry that can be postponed or carried out in an optional way, "but more than a duty, it is an obligation".

The structure of the vademecum

The text contains two parts. The first part is entitled "Promoting ecumenism in the Catholic Church"The book deals with what the Catholic Church must do to fulfill its ecumenical mission, which is a real challenge for Catholics. This part highlights the structures and persons active in the ecumenical field, both at diocesan and national level, as well as the use of the media, a point to which he pays special attention as very useful tools in the development of ecumenical dialogue.

The second part is entitled "The Catholic Church's relations with other ChristiansThe "Dialogue of the Catholic Church", and includes the four ways in which the Catholic Church relates to other Christian communities, namely, spiritual ecumenism, the dialogue of charity, the dialogue of truth and the dialogue of life.

Inspiring the development of ecumenical action

^{Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity, in St. Peter's Square on the day of the presentation.}

As Cardinal Kurt Koch pointed out at the presentation of the vademecum "....However, it was not a question of repeating these documents, but of proposing a brief, updated and enriched synthesis of the themes that have been presented during the last pontificates and always from the bishop's point of view: a guide that can inspire the development of ecumenical action and that is easy to consult.".

Indeed, this would be one of the most enriching elements of the present document which is concretized in those practical recommendations at the end of each section together with a series of principles, which serve the bishop as a guide and offer experiences and ideas for a healthy ecumenism, as the same document states: "...".First of all, ecumenism does not consist in a compromise solution, as if unity had to be achieved at the expense of truth. On the contrary, the search for unity leads to a fuller appreciation of the truth revealed by God.".

Towards unity

For this, remember that "the virtue of charity demands that Catholics avoid polemical presentations of Christian history and theology and, in particular, that they avoid misrepresenting the positions of other Christians. (cf. UR 4, 10)". On the contrary, it urges us to seek points of contact, such as prayer, conversion and holiness; the reading and study of the Holy Scriptures; the Week of Prayer for Christian Unity; common feasts and liturgical cycles such as Christmas, Easter and Pentecost; ecumenical pilgrimages; etc.

Finally, the vademecum presents the existing Catholic documents on ecumenism, as well as an appendix with a list and a brief presentation of the dialogue partners of the Catholic Church at the international level. The latter is very interesting because it allows to know the other agents with which the Church carries out this dialogue, so that the bishops are properly informed to carry out this mission on which special attention and interest has been given.

Ecumenism

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ColumnistsJosé Enrique Fuster

A new challenge of global Catholic information and formation

In taking on this magazine, the Centro Academico Romano Foundation aims to make it available to all readers interested in current and reliable information on Catholicism and its work in the world, with an approach rich in formative resources.

December 4, 2020-Reading time: 2 minutes

With gratitude to Ediciones Palabra S.A. and its President, Rosario Martín G. de Cabiedes, for the enthusiasm and efficiency with which they have edited and distributed the magazine Palabra for so many years, and also thanking the agreement reached for the transfer of the magazine Palabra to Centro Académico Romano Fundación (CARF) as a complementary instrument for its mission, I greet all the subscribers and readers who since 1965 have made the magazine your means of ecclesial and doctrinal information.

CARF's mission is to render a service to the Church, especially by obtaining financial means to help the human, intellectual and spiritual formation of priests, seminarians and religious from the five continents and especially from dioceses that lack the necessary resources.

In taking on this magazine, the Foundation intends to make it available to all readers interested in current and reliable information on Catholicism and its work in the world, with an approach rich in formative resources. Among them, it is thinking, in particular, of all the dioceses of the world and, of course, of the priests and religious who are already familiar with CARF, so that it can serve as a support for them in the exercise of their priestly ministry.

The magazine, with its director for the last eleven years, Alfonso Riobó, will maintain the same editorial line that inspired it at its beginnings in 1965, when the Second Vatican Council was being celebrated, and since then, modulating it to the needs of the times and adapting its edition to technological advances, which will now mean that, in addition to the current printed edition, it will also be published in digital format.

Friends and subscribers of Palabra, I want to greet you and tell you that this new challenge will only be feasible with your help. You enjoy it and know its usefulness. Please help us to spread it among many people and institutions: lay people, parishes, priests, consecrated persons and religious institutions, sponsors, advertisers, etc., in order to increase subscriptions and obtain financial support to make it sustainable. Thank you in advance for your understanding and help.

The authorJosé Enrique Fuster

Chairman of the Board of Trustees of Centro Académico Romano Foundation

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Companies have a life. From generation to generation

Rosario Martín Gutiérrez de Cabiedes-December 4, 2020-Reading time: 2 minutes

Great projects are those that are continually renewed, that do not grow old, because there are people willing to continue the task they undertook in the past, with new ideas and increasingly ambitious destinations. This is the case of our magazine Palabra.

The underlying social changes related to globalization, technological progress and different forms of communication have been accelerated by a society that has suddenly found itself confined. In a few months we have made progress that would have taken years without a pandemic. But pandemic or not, vaccine or no vaccine, these changes are here to stay.

Technological evolution makes it possible to access enormous amounts of information from the remotest corner of the planet. For us, reaching every corner has become an obsession, a pressing need.

At the same time, we are witnessing with bewilderment the negative consequences of an increasingly uninformed society. Fake news" invade communication networks, making it difficult to distinguish reliable sources. We have more information than ever before, but we are misinformed.

In this environment, Palabra magazine, always a reliable, precise and contrasted source, must shine more brightly, like the lighthouse that shows the navigator the safe route. And so, to our obsession to go further, we add this second challenge, to make ourselves more visible where we already are.

However, a major challenge remains: the profound change in today's society. A liquid, diffuse society, without anchor, without commitment, without criteria.

Our magazine wants to provide you with information and answers. Companies and projects have life. They advance by building on what has been built by previous ones. At Palabra magazine we also want to continue growing, without changing our DNA. That is why we are handing over the baton to the CARF Foundation, which will take on the challenges of this new stage as editor of the magazine. A new generation that joins the previous ones and will strengthen it.

I congratulate all of you, because we are going forward stronger than ever.

The authorRosario Martín Gutiérrez de Cabiedes

President of Ediciones Palabra S.A.

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A living being

Omnes-December 3, 2020-Reading time: 2 minutes

Text: José Miguel Pero-Sanz, director of Palabra from 1969 to 2009

The editor of the magazine that, until today, was called "Palabra" and that I had the honor of directing for 40 years (from 1969 to 2009), asks me for a not very long article. I thank him.

When I received this small assignment, I remembered how, when I asked the writer José María Pemán to write an article for Palabra, his daughters warned me that it should be "short"because his father was not up to much.

Vision for the future

Those of us who have known Palabra magazine since its beginnings are aware that, since its inception, this magazine has always looked to the future. Palabra magazine was born 55 years ago with the idea of accompanying the life of Catholics and to be a reference in the panorama of religious information, accompanying a life supposes, therefore, to develop, to change, to assume new challenges, maintaining the untouchable essence that gives it meaning.

The progress I am talking about has accompanied the trajectory of the magazine Palabra in every sense, from the physical location of its editorial office in the streets of Hermosilla, Alcalá, Cedaceros, General Porlier and Arturo Soria (I seem to remember that also, for some months, in Gran Vía) to what we could call its "internal" development.

More in-depth has been the evolution that has led it to become a magazine "for the clergy of Spain and Latin America". to the point of addressing a wide public, of a certain cultural level, desirous of serious Catholic information and documentation. Both characteristics of this publication that has experienced key moments in social and ecclesiastical life during its more than half a century of life.

The journal has also undergone changes in terms of ownership: it has had numerous owners: a natural person, a corporation, or a publishing house, up to the Centro Académico Romano Fundación. Changes that, however, have never altered the heart or the editorial line of this publication.

What does all this mean? That "Omnes" is a living being, with a rich past, a dignified present and, above all, a fascinating future.

His life has always been forward looking and I am happy to witness his life in this new stage.

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How did the interview with St. Josemaría come about?

Omnes-December 3, 2020-Reading time: 6 minutes

–Text: Pedro Rodríguez: Founder and first editor of Palabra magazine

I was the director of Palabra since its origin (1965), but in January 1967 I left Spain and I was in Rome, Belgium, Switzerland and Germany until the end of June 1967. In the plan of the small "little council" for the preparation of the future Faculty of Theology of the University of Navarra (Alfredo García, José María Casciaro and Pedro Rodríguez), I was to dedicate myself fully to the projected Faculty which, in the form of a Theological Institute, would begin in October of that year. The trip was planned in relation to this project: to inform about our future Faculty in Universities and ecumenical environments. In my absence, the assistant director of the magazine, Mr. Carlos Escartín, who would remain as director when I moved to Pamplona, substituted me at the head of Palabra.

During my absence from Europe, but shortly before my return, according to Carlos E., an old dream we had in Palabra was revived in conversation with Manuel Arteche: to do an interview with St. Josemaría Escrivá. Manolo A. said that it might be the right moment and Carlos E. formally made the request and processed it through the Regional Commission of the Opus Dei in Spain.

I returned to Madrid on June 28 of that year and immediately reconnected with the magazine of which I was editor, but very conscious that this would no longer be my main work, nor could it be, since I would devote myself full time to the University of Navarra. When I arrived in Madrid, I helped Alfredo García Suárez and Pepe Casciaro in the complex operation of our transfer to Pamplona, since in October I would begin the first year of my degree course.

In mid-July Emilio Navarro called the editor of the magazine to say, on behalf of Manuel Arteche, that Father (that's what we called St. Josemaría) had accepted and that, in principle, he was willing to give an interview to Palabra. I was not in the editorial office that day. Emilio was answered by Carlos, who told me right away and I called Manolo Arteche, who was the Spiritual Director of the Spanish Region: there was indeed a positive response from Rome about the interview, indicating that the magazine would send Father a questionnaire of 18 questions.

We worked hard to prepare them and I believe that in two or three days it was finished. We worked in Hermosilla 22, then the editorial office of the magazine, in that nice meeting room and editorial gatherings that we had there. The four of us from the management team were there: Carlos Escartín, Alberto García Ruiz (Alberto recently told me about those sessions), Gonzalo Lobo and myself.

Word was then a magazine of priestly content, formally addressed to the clergy. The criterion that guided us in the elaboration of the questionnaire was this: in the present situation of the Church, of the Work and of the application of the Council, what is it that - thinking of our readers - is of interest to ask Father? In what things, principally, do we need and need his guidance and magisterium?

We discussed it a lot until we arrived at the formulation of the questions that seemed appropriate to us. Thus we came up with not 18, but 21 questions, which we kept. We typed up the questionnaire and sent it to the Regional Commission so that they could send it to Father. Manolo Arteche contributes a very interesting fact: from the Commission they sent the questionnaire to Rome just as it was, without changing a comma and without including any draft or outline of answers of any kind, which they had not asked for. Therefore, the answers were all elaborated in Rome.

Summer 1967 and the answers

On August 4, we left for Pamplona, together with José Morales, Alfredo García, Pepe Casciaro, for a ten-day stay dedicated to the preparation of the initial academic course of the Theological Institute, with the idea of returning to Madrid once it was over. Carlos and Gonzalo remained in Madrid for the magazine.

Our session in Pamplona lasted 12 days and took place in a Center of the Work on Carlos III Street: about 12 teachers gathered there. On the 15th, at the end of the "conclave", there was a change of plans and I, instead of returning to Madrid, went with Alfredo to Islabe, near Bilbao, for the annual formation course from August 16 to September 11. At the end of the Course, Alfredo returned to Pamplona and I went to Madrid to organize my formal and definitive transfer to Pamplona, where I arrived on September 17.

Father had spent the summer in Italy and arrived in Spain through the Irun border. Florencio Sánchez Bella, César Ortiz and some other members of the Commission were waiting for him. On September 13 he arrived in Elorrio, in Vizcaya, where he stayed for a week. Rafael Camaño, who was one of those who was there with Father, returned to Madrid on the 18th taking with him - according to the diary of the Center on Diego de León Street - the sheets of paper with Father's answers to the questionnaire we sent him. Interesting is the entry in the diary (September 18, 1967): "We have received the interviews with Father that will be published in the magazine Palabra and in Gaceta Univ.

These documents are very important and shed a clear light on current problems such as the 'aggiornamento', the laity, the work of priests, their freedom of association, etc. In the afternoon Cesar called from Islabe to give some indications. It is very likely that Father will come to Madrid this week".

He answered all the questions except the last one, number 21, which he judged inappropriate (we were asking him about the most urgent concerns of Paul VI. An autographed remark of Father - according to what Manolo A. told me - pointed out that it was not correct to speak about what the Pope says to one in private audience). I was in Pamplona, as I said, when Father's reply arrived.

Mock-up and final details

The interview, which arrived in Madrid, as we saw, on September 18, immediately, against the clock, began to be laid out. I made a quick trip from Pamplona to Madrid at the end of September to see how the presentation and layout of the magazine was going, a trip that Gonzalo Lobo, who was in charge of the layout, remembers very well. But I quickly returned to Pamplona. Carlos Escartín and Gonzalo Lobo were, in fact, in charge of the whole operation of printing the October 1967 issue of Palabra, in which the interview was to be included.

There is an interesting anecdote. Carlos -that was what we had agreed- was the one who signed the "entradilla" or introduction of the interview, which was written in the editorial office. However, when Palabra de octubre came out, it was signed by me. Carlos recalls that, when he came to Pamplona for the October events (the issue of Palabra had just appeared and thousands of offprints of the interview were made), I told him how surprised I was to see myself signing that text, which I had not written. He gave me this reason: that he had been asked for it by the Regional Commission, telling him that it was logical that the interview with Father should appear signed by the director of the magazine.

A few months ago we informed our readers that, overcoming the resistance of Bishop Escrivá de Balaguer, a book will soon be published containing a selection of some of his writings (cf. Palabra, 21 [1967] 11). While the book is on the street, we would like to make available to all those who read it these reflections with which the Founder of Opus Dei responded to our brief questionnaire.

The current life of the Church, the horizons that are opening up for pastoral work, the reality of the laity and Christian life, the demands of freedom and the dignity of the human person, the renewal of the ecclesial task, the ecclesiological transcendence of Opus Dei, are the themes on which we have focused this interview. These pages, the only ones of their kind to date, reveal the supernatural desires and concerns of the Founder of Opus Dei, desires, concerns and realities of faithful service to Jesus Christ and his one Church, to all Christians and to all men and women of good will.

We can only express our joy at being able to publish these pages, which respond to a desire we have had for a long time. We would also like to thank Bishop Josemaría Escrivá for the breadth, clarity and frankness with which he has treated us. In doing so, we would also like to add our gratitude and our affection, which do not find easy expression in these brief lines. Pedro Rodriguez." In any case, the surprising reference in it - in the entradilla - to the "immediate book" of our Father - which never appeared - leads me to think that there were hands other than those of Alfredo García or Manolo Arteche, but the latter does not remember).

The reference, by the way, is to an article I published in the June issue of the magazine, entitled Contribution to a theology of the organized apostolate. (Word 21 [1967] 9-15), which in a footnote includes this bold statement about a book of our Father's that I am completely unaware of. I wrote the article while I was in Louvain and sent it in March of that year. It is almost certain, because of the subject matter, that it must have been consulted in Rome (although I seem to remember that I sent it - from Switzerland - to the Spanish Commission). I think that this footnote (which is included in the entry) is an addition suggested in Rome. I do not remember anything, but it is unthinkable that I would have included it on my own. All this must be in the file of that article in the General Archives of the Prelature.

Included in the book Conversaciones

Father left Elorrio for Molinoviejo, the retreat house located in the province of Segovia, on Thursday 21, and stayed there until Sunday 24. From September 24 to October 5 he was in Lagasca, from where he left for Pamplona. Manolo recalls another anecdote. When the interview was already composed -it was composed very quickly-, Carlos Escartín gave him the sheets in case Father wanted to see them, and Manolo took them to Molinoviejo and showed them to our Father, who remarked the impropriety of the matter: "Why are you bringing them to me, so that I can correct them? That's what proofreaders are for....

The interview was carefully published with our Father on the cover of the issue (photo chosen by Gonzalo Lobo). It was sold by the thousands at the Pamplona events and is the first chapter in the immediate book -this one, yes- of Conversations with Monsignor Escrivá de Balaguer..

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From Word to Omnes: A history that continues to be written

The stage in which Palabra magazine is now immersed would not have been possible without the history that supports it and gives it meaning. To continue to be a reference in the analytical panorama of socio-religious information constitutes a new challenge to which it must respond with excellence, as it has done throughout its more than 50 years of life.

Omnes-December 3, 2020-Reading time: < 1 minute

Here is an explanation of this name change, the reasons for it, the memories of those who have edited its pages over the years and our commitment to the future.

A new name: Omnes

How the interview with St. Josemaría came about.

By Pedro Rodríguez. Founder and first director of Palabra magazine

Revista Palabra: A living being

José Miguel Pero-Sanz, director of Palabra from 1969 to 2009

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A new name: Omnes

With Omnes we want to open this window of analysis and reflection on the issues that today occupy the hearts and minds of Catholics.

Omnes-December 3, 2020-Reading time: 3 minutes

Omnes [all] 'omnis, omne' : "all".

"I will give him a white pebble, and, written on it, a new name, which no one knows except the one who receives it." (Rev 2:17). A new name, by which she will be known, that describes what she is, that "conforms" her.

Choosing a name is always a difficult task. The name is more than a set of letters, it is an identification, an identity, a kind of line that says what we are, that speaks of our own nature, of our mission.

To name is to give life.

Continuity and openness

For this reason, when the magazine that until now has walked with such a great name as Palabra, faced the challenge of starting a new stage, it became clear, for many reasons, the the need to choose a new name for this project, a name that would maintain the essence of the project. At the same time, it should be open to everything that occupies the life of the Church and society today and to everyone, to people, their concerns, their questions.

To everyone and everything

At Omnes we want to include those 'everyone' who have built this magazine throughout its more than 55 years of life: directors, promoters, friends, readers, patrons..... And also those who will continue to be part of this life that continues: young people and all of us who are already familiar with the digital medium.

OmnesFinally, he points to catholicity. With OmnesWith this new digital news portal, we will also reach, more quickly and effectively, all those who are interested in the life of the Church in other countries.

And with Omnes we want to open this window of analysis and reflection to the issues that today occupy the hearts and minds of Catholics: issues that are increasingly complex and universal, affecting all spheres of our Christian, social and civic life....

Starting next January, Omnes will continue to bring to life the inheritance received, taking on challenges and broadening horizons to continue to be a reference in Catholic information today.

The logo

Javier Errea.

Director of Errea Comunicación, creators of the new image.

Omnes is an inclusive term, as is the evangelical message: it is addressed to all people, of any race and condition.

The same goes for our new media: it continues with that same warm, welcoming, dialoguing spirit. Where there is room for everyone.

Where we can all understand each other, or at least build bridges to do so. In the Old Testament, Psalm 117 says: "Laudate Dominum omnes gentes" ("Praise the Lord all nations, all nations"). This is the vocation of Omnes. Omnes is, moreover, a Latin word and, as such, international. It is not a regional denomination or subject to any context that would limit its clarity. From a graphic point of view, the logo is transparent, exclusively typographic.

For its composition, a beautiful typography called Voyage, that is, journey, has been used. Which is what the word, the Gospel message and those who carry it around the world do: travel. To move. To go where those who need it most are, those who are waiting, perhaps without knowing that they are waiting for it.

Omnes is written in lowercase for two reasons: because it makes the logo more compact and because lowercase letters are modest, more friendly, less imposing. Omnes does not come in shouting and does not come in punching the table; it is not arrogant like the capital letters, but delicate and respectful.

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EditorialOmnes

Omnes: the continuity and future of Palabra magazine, in the company of readers

December 3, 2020-Reading time: 2 minutes

In the November print issue we reported on the projects for the digital expansion of Palabra magazine and its change of publishing entity. We continue our communication with readers about our projects, to present to them something so significant as a name change in the headerfrom the next issue (January 2021), you will receive this magazine under the name of Omnes.

This change is an inevitable consequence of the previous one - the change of publishing entity - and is explained in relation to the next one - the great project of a new web portal, complementary to the printed magazine - of which we will give all the details in the next January issue.

The "Palabra" masthead has identified us since September 1965, creating a rich tradition and a guarantee of reliability, which it now inherits. Omnes. The purpose is to give them continuity and timeliness, while avoiding any possible confusion with Ediciones Palabra S.A. publications.

Omnes it will be the same Palabra magazine as always, more up to date and in a better position to achieve greater efficiency.. It will adapt to the current modes of communication and to the habits that have already become the majority, in which printed paper and digital resources coexist. This is an objective shared and supported by all those who participate or have participated in the life of the magazine. In this issue, the creator and first director of Palabra, Pedro Rodriguezas well as his successor for many years, José Miguel Pero-Sanz, and the current director, Alfonso Riobówho remains at the helm of the publication. The president of Ediciones Palabra and the president of the board of trustees of the CARF Foundation also did so in the November issue. And we have no doubt that readers are also delighted.

For readers and friends, nothing substantial changes. They will continue to receive the same magazine in the same way, with the same contents and in accordance with the same editorial line.l. Varies the new header, Omnesthat much. Of course, if Omnes means "all", among them the first ones are you. In your company we continue our journey.

We tell you all about it

– From Word to Omnes: A history that continues to be written

– Companies have a life. From generation to generation

By Rosario Martín Gutiérrez de Cabiedes. President of Ediciones Palabra S.A.

– A new challenge of global Catholic information and formation

By José Enrique Fuster. President of the Board of Trustees of Centro Académico Romano Foundation.

The authorOmnes

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iMisión unveils its "7 secrets to evangelize on the Internet".

The digital evangelization platform launches its new offer of online courses CONECTA with which it intends to train Catholics to be digital evangelizers.

Maria José Atienza-December 3, 2020-Reading time: < 1 minute

Xiskya ValladaresThe sisters of the Purity of Mary and the Marianist priest, Daniel Pajuelo, are the driving force behind these Evangelizing on the Internet through which these two "influencers" want to train Catholics in the spirituality of digital evangelization and in all those tools and techniques that allow them to move with ease and manage their social networks in a more professional way.

This first CONECTA course, which is carried out through the Udemy platform, has the following objectives to help all those interested in Internet evangelizationThe objective of the seminar is to provide the participants, whether they are consecrated persons, religion teachers, youth, managers of online communities, etc., to learn about the evangelical criteria that allow discernment in this type of mission, as well as the teachings of the magisterium of the Catholic Church on digital evangelization and practical cases of digital evangelization.

In addition, they will discuss the risks and opportunities offered by the Internet in the field of evangelization that make evangelization on the Internet fail and how to practically manage this type of task.

Specific courses

In addition to knowing the keys to proclaim and live the Gospel in the digital environment, iMission will provide specific training modules for each social network: Being a missionary on Instagram, Facebook, Youtube, Tik Tok or Twitter. For this purpose, it will count on the participation of well-known evangelists in the digital environment such as Ester PalmaSpanish missionary in South Korea or Paulina Núñez, community manager of Regnum Christi in Spain.

Initiatives

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Father S.O.S

Psychological strategies for spiritual accompaniment (III)

After establishing in the first and in the second delivers the framework and foundation of the spiritual accompaniment relationship, and how to encourage it to be an asymmetrical relationship that is created bidirectionally, we now look at tools for communicating effectively.

Carlos Chiclana-December 3, 2020-Reading time: 3 minutes

The following tools can be used to communicate effectively in the context of spiritual accompaniment.

Active listening

In addition to listening and finding out what he/she is saying, we want to understand very well what he/she is conveying. For this, it is necessary to focus completely on what he tells us and what he does not tell us - about which we will ask him if it is appropriate -, to understand the meaning of what he communicates in the context of his desires, illusions and projects.

For this we will make it easier for you to express yourself fully, to be sincere; we will assess whether there is a difference between your words, tone of voice and body language and what we know about your recent life. I will extract the essence of what he communicates to help him get to it, without getting lost in long descriptive stories.

In addition to looking at him and sitting so that the body is also receptive to the signals, we can summarize, paraphrase, reiterate and mirror what he has said to ensure that he is able to express himself, that I hear and understand him.

My words will be coherent with what you tell me, because I respond to the thread of yours, not to my own preconceived ideas. I integrate and build from your ideas, suggestions and goals.

We will seek to serve him according to his needs and objectives, and to accompany him according to the needs he raises, his concerns, goals, values and beliefs about what he considers important to him, possible to achieve or not.

I will try to encourage, accept, explore and reinforce him to express his feelings, perceptions, concerns, beliefs, suggestions, etc., or be able to come clean because he knows and feels that he is welcomed and not judged, in order to be able to continue towards the objectives.

Ask powerful questions

It may be useful to ask open or very direct questions that help him to reflect on himself, his life, his project and thus put himself in the real scenario:

that reflect that I have found out how he/she is, what is happening, what he/she needs, what he/she wants, how he/she lives the situation. This way I reinforce active listening and that shows that I understand the understanding of their point of view;
that speak of discovery, awareness, commitment or action. For example, questions that challenge their assumptions or prejudices, their false beliefs, their bad habits; that open horizons, contribute unsuspected ideas or generate new illusions;
that are open and provide greater clarity, possibilities or new learning;
that lead you to look forward, to what you want, to grow, and not so much to justify yourself or look to the past.

Accompany with hypotheses

With experience, you learn that you are not God and that you do not have God's will in a magic wand. So, when you have thought and prayed about something for another person, you trust the action of the Holy Spirit in you and at the same time you trust the action of the Holy Spirit in the other person; and you respect the freedom of the other person, and you ask the questions in hypothesis mode: could it be that..., would it help you if..., have you considered if it would be good to move forward where you want it to..., would it help you if..., have you considered if it would be good to move forward where you want it to..., have you considered if it would be good to move forward where you want it to...?

In this way you leave space to God, to the freedom and responsibility of the other person, you do not impose what you consider and, in addition, there are more probabilities of "success" and less need for control-security on your part.

Communicate directly

Use language that is understood, appropriate, univalent and respectful. It should have the greatest positive impact, be clear, without euphemisms, well articulated, direct in contributing and sharing impressions and opinions. Clearly state the objectives, agenda, purpose of the means, plans, etc. Use metaphors and analogies to help illustrate an issue or paint a picture with words. Reframe, to help understand from another perspective what he/she wants or what he/she is unsure of.

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Gabriela Mistral (1889-1957): 75 years after receiving the Nobel Prize

Gabriela Mistral's poems reveal a loving look at a world in which God is not a stranger. The Chilean Nobel Prize winner invites us to think radically about existence and to discover God's mercy in the most basic needs of human beings.

Jaime Nubiola-December 2, 2020-Reading time: 4 minutes

In the Elqui Valley, in the northern lands of Chile, the sky is intensely blue during the day. Already dark, so dry, with its three hundred clear nights a year, the sky is limpid to be imbued with stars. The sound of the river that gives its name to the valley can be heard clear and accelerated. The sun hits hard, filling the vines; the abruptness of the stony mountains allows the land to be cultivated almost only where the Elqui has been conquering space. Gabriela Mistral knew and deeply loved her native land and its people. There she also learned to meet God and to admire his works.

December 10, 2020 will mark 75 years since the Nobel Prize in Literature was awarded to Gabriela Mistral, the first Latin American writer to receive this award (1945). Her works Desolation (1922), Tenderness (1923) y Tala (1938) are probably the ones that made her the winner of this award. Ibáñez Langlois writes: "Oblivious to fashions and manners, rooted in her own tradition - the biblical sentiment, Castilian poetry, the rural essences of the country - this little northern teacher wrote some of the most heartbreaking and tender stanzas in the language.". And, for his part, Neruda will affirm in 1954 about the Sonnets of death, published forty years earlier: "The magnitude of these short poems has not been surpassed in our language. It is necessary to walk centuries of poetry, to go back to the old Quevedo, disenchanted and rough, to see, touch and feel a poetic language of such dimensions and hardness.". We transcribe the first of these sonnets, which illustrates well the strength of the young Mistral's expression at the age of 25:

From the icy niche in which men put you,
I will bring you down to the humble and sunny earth.
That I should fall asleep in it men did not know,
and that we have to dream on the same pillow.

I'll lay you down on the sunny ground with a
a mother's sweetness for her sleeping child,
and the earth has to become softness of cradle
to receive your body as a child in pain.

Then I will sprinkle soil and rose dust,
and in the bluish and light moon dust,
the light offal will be imprisoned.

I'll walk away singing my beautiful revenge,
because in that hidden depths the hand of no one
will come down to dispute your handful of bones!

Gabriela Mistral was born in Vicuña, in the north of Chile, in a family of limited resources; she was educated very poorly, but she went far because of her talent, her persevering work and the help of people who noticed her worth. Mistral began teaching as a teacher's assistant at the age of 15 and did not stop doing so while she lived in Chile, at the same time she began to write. Her first writings date back to 1904 and she will obtain the Chilean National Poetry Prize in 1914 with her Sonnets of death. In 1922 he moved to Mexico to collaborate in the Mexican educational reform and later he will hold various consular representations of Chile in different countries of Europe and America. He died of pancreatic cancer in New York in 1957 at the age of 67. He donated the rights of his works to the promotion of the children of Montegrande, the village where he grew up.

Today's reader is impressed by Gabriela Mistral's poems not only for their sonorous musicality, but also for their deep religiosity. The poet had an intense experience of God. In the Poem from ChileFor example, as he travels through the long geography of his homeland, contemplating the desert north, he writes:

In thirsty white lands / abrasion items / the Christs called cactus / watch from the eternal.

God is present everywhere, perhaps as a counterpoint to the harshness of life, but also as the ultimate response to the beauty and sweetness found in nature. Like Pope Francis years later, Mistral was deeply captivated by the light and strength of St. Francis of Assisi. For example, in Motifs of St. Francis remembers his voice:

"How St. Francis would speak! Who would hear his words dripping like a fruit, of sweetness! Who would hear them when the air is full of dry resonances, like a dead thistle! That voice of St. Francis made the landscape turn towards him, like a countenance; it hastened the sap of love in the trees and made the rose loosen its sweetness. It was a quiet song, like the one that water has when it runs under the small sand"..

Gabriela Mistral had to face many difficulties in her life, including those of the "drynesses of which the Saint speaks". and of which it says they are "the hardest temptations" (The companions of St. Francis: Bernardo de Quintaval). Perhaps that is why his gaze was especially merciful and his attitude towards creation respectful like that of a bee: "I want, Francisco, to go through things like this, without bending a petal." (The delicacy). Devotee of il poverello of Assisi and an assiduous reader of his Little flowersbelonged to the Third Order of St. Francis. In fact, she bequeathed the medal and the parchment that accredit her Nobel Prize to the people of Chile and they are under the custody of the Franciscans in the same museum where the bible that she used to use, a rosary of ceramic beads and metal medals and a carved and polychrome wooden crucifix of hers from the XVIII century are kept. She was buried with the Franciscan habit by her express wish.

It has been 75 years since the Nobel Prize was awarded to this poet. Although in recent years there has been special interest in investigating other aspects of her personal life, it is a good opportunity to reread her texts in verse and prose, to be moved by her sensitivity and to learn from her religiousness fused "with a lacerating yearning for social justice".

Literature

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TribuneMontserrat Gas Aixendri

Religions and peace

Pope Francis offers in his recent encyclical Fratelli tuttia positive and hopeful vision of the contribution of religions to human fraternity and peace.

December 2, 2020-Reading time: 2 minutes

Every attack in the name of religion raises the question of the role of beliefs in society. There are those who tend to see religion as a source of conflict and violence, and therefore support its elimination from public life. On the contrary, Pope Francis offers in his recent encyclical Fratelli tuttiThe book, a positive and hopeful vision of the contribution of religions to human fraternity and peace, is one of the deepest yearnings of the human heart, which cannot be achieved spontaneously and requires the contribution of individuals and institutions. One of the deepest longings of the human heart, it is not achieved spontaneously, and requires the contribution of individuals and institutions. The Encyclical addresses this question along three axes: it unveils the roots of a violence falsely linked to religion; it recalls that in religion are the values of authentic peace; finally, it maintains that the contribution of religious communities to peace requires respect for religious freedom.

Francis condemns terrorism in all its forms and manifestations. Violence does not find its foundation in religious convictions, but in their deformations. Benedict XVI has already recalled that fundamentalism is a distortion of authentic religion and arises when the purifying role of reason is not taken into account. The key to distinguishing what is genuinely religious from what is not lies in full respect for human dignity. Secondly, there is an undeniable connection between the tenets of the main religious traditions and the values linked to peace. Most of the sacred writings and their traditions contain messages of concord. Moreover, religious ethics are capable of promoting attitudes such as humility, patience and compassion, which are fundamental to the promotion of peace. Among these, the capacity to forgive and to reconcile, a theme strongly emphasized in Christianity, occupies a preeminent place. An authentically religious life must produce fruits of peace and fraternity, because religion strengthens the union with the divinity, and also a more solidary relationship among men.

Finally, the Pope affirms that recognizing God is always a good for our society; and, on the contrary, the deprivation of religious freedom ends up leading to the trampling of human dignity. Also fundamental is the role of religious leaders, called to work in the construction of peace, not as intermediaries, but as authentic mediators, who keep nothing for themselves, knowing that the only gain is that of peace. Fratelli tutti is a decisive contribution to reaffirming the role of religions. They are called to build a lasting peace.

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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Initiatives

Daughters of Jesus open their 150th Anniversary celebrations

Omnes-December 2, 2020-Reading time: 2 minutes

The nuns, founded by Candida Maria de Jesus from Guipuzcoa in 1871, celebrate this anniversary with the desire to be grateful for what they have received, to discover the fruitfulness of these 150 years and to deepen their identity.

"A living charism, a shared path."

The Anniversary, which will officially open on December 7, in Madrid, will run until December 8, 2021, under the motto "A living charism, a shared path.". Graciela Mirta FrancovigThe Superior of this congregation has addressed a letter to the Daughters of Mary and to the laity who participate in her spirit, in which she points out that "this year that is given to us is a great opportunity to allow the Lord to work our conversion, we ask for the grace to be renewed by his Spirit"..

For this year, the Daughters of Jesus have formed a commission that will be in charge of coordinating the actions for the celebration of this year in which the figure of Jesus will be the main theme. Saint CandidaThe founder, will be key in the deepening that this event intends to make of her "We want to return to their writings and essential expressions, to the starting point of the living of the charism. We want it to be a universal celebration that reaches the whole apostolic body and all places.

The Daughters of Jesus

The Daughters of Jesus are an Ignatian congregation that focuses its charism on promoting the development of the most disadvantaged, especially through teaching and action with youth. This charism is manifested in schools, university residences and educational centers, always with a Christian vision of the person, of life and of the world,

They currently have a presence in nineteen countries on four continents: South America, Africa, Asia and Europe. In Spain.

Its founder was Juana Josefa Cipitria y Barriola. He was born in Andoain (Guipuzcoa) on May 31, 1845. In 1869 she felt that God was asking her to found a congregation dedicated to education. With five other companions and the help of Fr. Herranz SJ, she founded the Daughters of Jesus on December 8, 1871 in Salamanca. At the time of her death in Salamanca on August 9, 1912, the Congregation was spread throughout Spain and Brazil, and she was beatified on May 12, 1996 and canonized on October 17, 2010.

Beginning of the celebrations

The Anniversary will open with two celebrations on December 7 and 8.

On December 7, the Youth Vocation Ministry Team of the Province of Spain-Italy will organize a Youth Vigil from Madrid in virtual connection with all the places in the world.

On December 8, a Opening Eucharist in the Chapel of the Montellano Hall of Residence with the presence of the Bishop of Salamanca, Mr. Carlos Lópezand of the superiors of the Jesuits y Dominicans.

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Solemnis. Beethoven on his 250th birthday

Born in December 1770, Ludwig van Beethoven is one of the great figures in the history of music. His output spans several genres, including sacred music. One of his compositions is the Solemn Masswhich he considered his main work. The author analyzes it and offers a guide for its audition.

Ramón Saiz-Pardo Hurtado-December 2, 2020-Reading time: 10 minutes

NOTE: Throughout the article you will be able to access different contents that link to the author's explanation.

Beethoven's baptism is documented. The certificate is dated December 17, 1770. As the custom was to baptize the child the day after his birth, his 250th birthday is celebrated on the 16th. What does not seem to be recorded is his ascription to some kind of Freemasonry.

Beethoven's sacred works include three major works: the oratorio Jesus on the Mount of OlivesOp. 85; the Mass in C major, Op. 86 and the Mass in C major, Op. 86 and the Missa solemnis in D major, Op. 123. For the neophytes: according to Beethoven himself, his main work, the greatest, the most accomplished, is not any of his symphonies (the Fifth, the Ninth...), or any of his concertos, or his only opera (Fidelio), but the Missa solemnis. Therefore, my attempt in these pages is to focus on it.

In Context

Sacred music, and more specifically true liturgical music, must be an exegesis of the Mystery. Since it can go further than words, music is able to draw us deeper into the fullness and intimacy of Christ present in the liturgy. The question to be asked then is: what does it say Beethoven's sacred production?

Our protagonist did not go beyond elementary school. However, he is known to have become an assiduous reader of the classics and of the writers of his time, Kant among others. What synthesis would he reach in his head with a Catholic childhood, but without the critical capacity that deeper studies bring, with such readings... and with the revolution occupying Vienna?

J.S. Bach and the Baroque are only 1750 behind us; Mozart is only 14 years older than Beethoven; Schubert, though younger than him, dies almost at the same time; and the musical language has changed in its fundamentals. Moreover, Bach knew his liturgy (Lutheran), but can it be said that Beethoven, averse to the clergy and anything that sounded like an institutional church, knew his? It is necessary to know that Schubert, when he wrote the Credo in his Masses, he skips some phrases. Beethoven does not go to this extreme, but it is important to know where he wants to go. This is the question. Let's not forget that Beethoven is a master because of his way of sayingknows how to say what he wants to say.

Sacred work

Coming from his native Bonn, Beethoven arrived in Vienna in 1792, where he settled until his death (1827). He arrived to study with F.J. Haydn. In 1796, the first symptoms of his hearing condition, the tragedy of a deaf musician (!). In 1802-1803 he understands that one day he will lose his hearing completely. It is the time of Heiligenstadt's heartbreaking testament, in which he declares his intention to take his own life, and of the composition of his oratorio, Jesus on the Mount of Olives.

In it, Beethoven peacefully follows the Viennese taste of the time. For some it is conventional. Some consider it a self-portrait. Personally, I prefer to see the work of someone who knows the pain and looks at himself in the Jesus of Gethsemane (click here to listen to the piece). During the author's lifetime, it had quite a few replicas, with relative success among the public, but not so much among the critics. In its favor is the English conductor Sir Simon Rattle, who considers it a fascinating challenge. Nowadays, the last passages of this oratorio have achieved a certain popularity, transformed into a Hallelujah.

The Beethoven who emerged from this difficult period declared that he had already undertaken a new wayThe composer is now at the center of his works. The composer is now at the center of his works. It is the period of the Symphony n. 3, Heroicfrom the Piano Sonata Appassionata and the Mass in C major (1807). This was commissioned by Prince Nikolaus Esterházy. The prince, perhaps accustomed to the style of a conservative Haydn, of whom he had been a patron, declared himself to be "angry and confused" with this work. Beethoven, however, was satisfied with the work when he wrote to the publisher: "I don't want to say anything about my Mass, but I think I treated the text as rarely." (Listen here to Op. 86).

– Supernatural Missa solemnis

Around 1815, Beethoven experienced another moment of crisis from which, once again, he emerged vigorous to face his last compositional period, in which he wrote works of incomparable thickness. To this period belong some quartets, the Ninth Symphony and the Missa solemnis. His compositional resources are all ready and his deafness will be at its peak.

A well-known social thinker and musicologist has devoted part of his work to Beethoven's musical criticism. It is public that, for years, he has been working on a classification of the works of our protagonist. But his attempts have repeatedly run aground in the face of one and the same obstacle, the Missa solemnis. It was always outside the mold of his criteria, no matter how rich and elaborate they were. After many turns, what was to be expected happened: he ended up being scandalized by the very existence of this work.

The occasion of the Missa was the news that Archduke Rudolf of Habsburg, Beethoven's pupil and protector, was to be consecrated bishop of Olmütz. The composer began work on it in 1818, with the intention of being able to premiere it for the occasion in March 1820. "The day my solemn Mass is performed for the feast of His Royal Highness, it will be the happiest of my life and God will enlighten me so that my feeble abilities contribute to the glorification of this solemn day.". The scope of the composition was overwhelming and the archduke himself reassured Beethoven, encouraging him to complete his work without haste. The score was completed in 1822 (!). Vienna was able to hear it partially on May 7, 1824, in a memorable concert in which the Ninth Symphony was also premiered. Under the name of hymnswere performed on Kyriethe Credo and the Agnus Dei.

It is said that the Missa solemnis is not liturgical. An obvious parameter is its excessive duration. The good sense of liturgical norms demands a proportionate time for the music with respect to the celebration. Rather than entering into this discussion, my purpose is to offer some clues to help listen to something other than a monumental mountain of notes and, above all, to see what is intended to say this music. I will rely on a classic study by professor and friend Warren Kirkendale.

"Frau von Weissenthurn would like to know something about the ideas on which you are basing the composition of your Mass.". It is a phrase that is read in the Conversation notebooks -which Beethoven used to communicate with the sharpening of his deafness - in December 1819, when there was already a great deal of talk about the Missa not yet completed. The answer is not known, but it provokes a rapprochement with the Missa with the tools of musical rhetoric. I propose some considerations on the Gloria and the Credo in this line.

In the Gloriasome of the gestures prescribed by the rubrics have their endorsement in the musical rhetoric, as for example, the very beginning Gloria in excelsis Deo (here the exact moment). Pierre Le Brun (Explanation of the priesthood and ceremonies of the Messe1716) explains that, when pronouncing these words, the priest raises his hands with the sense of Regrets 3, 41: "Levemus corda nostra cum manibus ad Dominum in caelos".. The gesture invites us to lift our hearts to God, while the music underlines it with a anabasisthat is, the entire melody rises in a festive tone and remains in the high register. -C'est un geste que l'amour des choses celestes a toujours fait faire, pour montrer qu'on voudroit les embrasser et les posseder."Le Brun explains, "to descend to the grave by praying et in terra pax hominibus.

Shortly thereafter, at Adoramus tewhere the rubrics prescribe a gesture of adoration-head bowing or genuflection, depending on the location-Beethoven changes the dynamic-from the fortissimo at pianissimo- and the pitch of the melody down to the bass, as he had done to the et in terra.

It is then that Beethoven stops to give delightful emphasis - as J. Ratzinger does in our days, while still a cardinal - to the gratias agimus tibiMusic delights in thanking God for his very being, his very glory.

Next, Beethoven emphasizes the power of God Pater omnipotens in a more vehement way than is traditional. On the one hand -always on the word omnipotens-The melody was played with a descending leap (an octave), which Beethoven amplified even more (a twelfth!). It was a powerful gesture, typical of heroic opera. On the other hand, the composer has reserved the entrance of the trombones, for the first time, in fortissimo, until this very moment. It is known that Beethoven added these trombones after he had finished the composition.

Let's leave the Gloria to get into the Credowhich we will deal with in more detail. The same trombones of the omnipotens from Gloria will also resonate in the judicare from Credoto underline once again the power of God. But let's go over it from the beginning.

Given the brevity of the text on the articles referring to the Father, it is immediately striking that the same music from the Credo in unum Deum is repeated in the Credo in unum Dominum Iesum Christum (listen to it here). And later also, in the article on the Holy Spirit. Faith in each Person is first presented by the orchestra - operatic prerogative for gods and kings - and reproposed by the voices. In this play, the word Credowhich in the precise formula is implicit for the Son and the Holy Spirit, is made explicit in both cases. Near the end, it will be discovered that Beethoven uses this motif whenever faith is to be expressed, also in the last items.

From the Father and the Son it is possible to highlight how the acoustic mass decreases as the invisibilium and to the ante omnia saeculashowing reverential awe before eternity and the Mystery of God.

This December's 250th birthday, with Christmas approaching, invites us to dwell on one of the most significant moments: Et incarnatus est. I propose it from the hand of a mature Gardiner - now in a concert hall, the Royal Albert Hall in London - in a three-minute excerpt, which spans from Qui propter nostram salutem to Et homo factus est (listen to the piece here).

The pious tone of Qui propter contrasts with the descendit de coelis. The melody of the descendit is a catabasisevolves from high to low, to regain the high tessitura in de coelis. A descending orchestral interlude prepares for the Et incarnatus est, the kenosis effective. It is then that a chord provokes the novelty. A subtle change opens a new acoustic universe, crystalline, serene, spacious, peaceful... (A parenthesis for the connoisseur: we are in Dorian mode, that is to say, like a D minor with the sixth degree raised and without sensitive). Beethoven seeks the language of one of the old ecclesiastical modes, which the history of music had banished two centuries earlier. The effect is a new look and a new character. Beethoven has purposely studied the chant. "of the monks", "in order to write true church music." (from Beethoven's diary, 1818, quoted by Kirkendale). The new language tastes differentAnd why the Dorian mode, and not another of the ancient modes? Because each mode carries a character, and the Dorian mode is the mode of chastity. The virginal conception is heard in the very language used.

If I said that this Et incarnatus est is significant is because the above statements -and others I have not dwelt on- are documented and show Beethoven's intentionality, which is what we are interested in.

One detail adds charm to the scene. At of Spiritu Sancto, a high-pitched flute trill. It does so in the successive repetitions, not the first time, when the men's voices are still singing alone. This trill -added by Beethoven a posteriorias the trombones to the omnipotens- represents the Holy Spirit in the form of a dove hovering over the Virgin. Becoming sound, it bears fruit, as the prophet Isaiah writes: "As the rain and the snow come down from heaven, and do not return there, but only after soaking the earth, and making it fruitful and germinate, that it may yield seed to the sower and bread to the eater, so shall the word be that goes forth from my mouth: it shall not return to me void, but it shall fulfill my desire and carry out my commission." (Is 55:10-11).

The Dorian mode is transformed back to D major - the main key of the Missa- from the first note of the Et homo factus est. It sounds brilliant and is able to convey not only the initial celebration of the incarnation of the Word, but also a contemplative moment. Beethoven seems to want to say, "Don't you see? It has become man. He has become one of us!"

To Crucifixus again changing its character, becoming dark, to burst with joy in Et resurrexit and to be redefined in a new anabasis at Et ascendit in coelum.

Two more elements of this Credo. The latest articles of faith, from Et in Spiritum Sanctum from now on, they are frequently discussed. The agility with which they are presented is often taken as proof of Beethoven's indifference to them, of Beethoven's reticent Beethoven. In several cases, they appear in a swift quasi-recitative, sung by one part of the chorus, while two other voices repeat a recognizable Credo, credo and the orchestra plays at high volume. It is not easy to hear the main message. On the contrary, Kirkendale prefers to think that Beethoven considers these items out of the question and with his formulation intends to reject any kind of doubt before them.

The discourse changes in the last sentence: hope in the resurrection and eternal life. Given the length of the Credo up to this point, one might think: Beethoven should have been content with the brilliance he confers on the Et exspecto and having finished with the Amen corresponding. Far from their intention. With the Amen starts a highly commented fugue of about seven minutes in length -this is the second element-. Beethoven, who made us contemplate that Christ had become man, now wants to reveal the meaning of the resurrection and eternal life. Gloria something similar had occurred, proposing another monumental fugue to manifest the taste of God's glory (listen to it here). Incidentally, the main subject of this fugue is a quotation from the Messiah by Handel, an author greatly admired by Beethoven.

In conclusion

This music must be experienced.

If Beethoven claimed to have treated the text like no one else in his Mass in C major, how much more so in this one. Musical rhetoric has been the instrument for expand each concept. Gloria y Credo can be thought of as two monumental mosaics that weave their unity through interludes, contrasting episodes and recurring motifs.

Our social scholar, who had tried to get the social sciences to enter into the Missa solemnis in its formal schemes -sonata-form, variations, fugue-, he finds that it does not fit. The Missa It overflows any form, because it looks at the text and interprets it. Now, in view of the liturgy, the fundamental question remains on the table: is Beethoven's method sufficient to be able to affirm that a music of the ordinary of the Mass is exegesis of the MysteryWhat is the difference between Beethoven's way and, for example, Verdi's way in his Requiem Masswhich is not liturgical either? Beethoven was preparing the Missa for four and a half years of intense work. He used the archduke's library to prepare himself on all fronts: ancient musical language, music theorists, Palestrina's polyphony, theology and liturgy... Anton Schindler testifies to having seen his friend transformed during the period in which he worked at the Missa. But was all this enough?

Finally, for the consumer, quality products are not immediate. Their taste is conquered, like the taste of beer. Hasty assessments of music can be misleading. Musical training is necessary in order not to be swept away by the attractiveness of the pastoral success without foundation. This is what the liturgical norms propose... with great sense.

The authorRamón Saiz-Pardo Hurtado

Associate Professor, Pontifical University of the Holy Cross. MBM International Project (Music, Beauty and Mystery)

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The Pope at the Audience: "I assure you of my prayers for Nigeria".

David Fernández Alonso-December 2, 2020-Reading time: 3 minutes

In his catechesis during the first General Audience of December, Pope Francis made special reference to a particular dimension of prayer: blessing. He also paused to pray for the tragic massacre in Nigeria and to remember four martyrs of El Salvador.

The Wednesday General Audience continues to be held in the Library of the Apostolic Palace due to the health emergency.

The Holy Father emphasized in his catechesis today the dimension of prayer that refers to the blessing: "Today we dwell on an essential dimension of prayer: the blessing. We continue our reflections on prayer. In the creation narratives (cf. Gen 1-2) God continually blesses life, always. He blesses the animals (1:22), he blesses man and woman (1:28), and finally he blesses the Sabbath, the day of rest and enjoyment of all creation (2:3). It is God who blesses. In the first pages of the Bible there is a continuous repetition of blessings. God blesses, but also men bless, and it is soon discovered that the blessing possesses a special power, which accompanies the one who receives it for life, and disposes the heart of man to allow himself to be changed by God (Conc. Ecumen. Vat. II, Const. Sacrosanctum Concilium, 61)".

Jesus Christ, the great blessing

Francis wanted to underline what is for us the great blessing: the Son of God made man, Jesus Christ. "The great blessing of God is Jesus Christ, the great gift of God, his Son. He is a blessing for all humanity, a blessing that has saved us all. He is the eternal Word with which the Father has blessed us "while we were yet sinners" (Rom 5:8), says St. Paul: the Word made flesh and offered for us on the cross.

And after going through some passages of Scripture where one can appreciate God's blessing, the Pope encouraged everyone to extend the Lord's blessing: "The blessing of the Lord is a blessing for all of us.We cannot only bless this God who blesses us, we must bless everything in Him, all people, bless God and bless our brothers and sisters, bless the world: this is the root of Christian meekness, the ability to feel blessed and the ability to bless. If all of us did this, surely there would be no wars. This world needs blessing and we can give blessing and receive blessing. The Father loves us. And we have only the joy of blessing Him and the joy of thanking Him, and of learning from Him not to curse, but to bless. And here only a word for the people who are accustomed to curse, the people who always have in their mouths, even in their hearts, an ugly word, a curse. Each one of us can think: do I have this habit of cursing like this? And ask the Lord for the grace to change this habit so that we have a blessed heart and from a blessed heart cannot come a curse. May the Lord teach us never to curse, but to bless.".

"I assure my prayer for Nigeria."

The Pope took a special moment to assure his prayers for the hundred farmers killed last Saturday in Nigeria. "I wish to assure you of my prayers for Nigeria, sadly once again bloodied by a terrorist massacre. Last Saturday, in the northeast of the country, more than one hundred farmers were brutally murdered. May God welcome them into his peace and comfort their families; and may he convert the hearts of those who commit such horrors, which gravely offend his name".

He also paused to remember the fortieth anniversary of four American missionaries murdered in El Salvador. They are Maryknoll nuns Ita Ford and Maura Clarke, Ursuline nun Dorothy Kazel and volunteer Jean Donovan. On December 2, 1980, they were kidnapped, raped and murdered by a group of paramilitaries. They were serving El Salvador in the context of the civil war. The Holy Father assured that "these women lived their faith with great generosity. They are an example for all to become faithful missionary disciples.".

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The questions of the "Celaá law": The future of society at stake

The coexistence and quality of different models is the objective of the parents who have expressed their opposition to the new education law.

Omnes-December 2, 2020-Reading time: 2 minutes

- Text Begoña Ladrón de Guevara. President of COFAPA

What is happening in our country so that, in the midst of a pandemic, a global health problem whose main victims are families, we are talking about an educational reform that was proposed 2 years ago and that does not provide an answer to the situation we have been experiencing for a few months.

What is happening so that an Education Law, the most important law for the future of a country, is being drafted without consensus, without debate, without dialogue with civil society or with the agents involved, without even a debate in the Congress, since the amendments and compromises have been voted at full speed.

If they had listened to us, they would know that we defend the public and private subsidized networks and that we want them to be of high quality. We believe in a plural Education, where no one is excluded and where families can exercise their rights regardless of their economic resources. We believe in an Education System that leaves no one out.

Coexistence of educational models

The basis of the different educational models begins precisely in the fact that the Constitution guarantees freedom of education, both to those who offer a certain organizational model and to those who want to choose it. The plurality of these models brings richness to the System, but only if we know how to recognize an intrinsic value in the other.

Sometimes, under the cloak of a misunderstood equality, there is a desire to impose egalitarianism; and under the cloak of a supposed equity, there are those who try to develop a single way of thinking.

The Constitution protects the Right to Freedom of Education; governments establish the standards, curricula and objectives; schools offer projects that are in line with them and families must be able to freely choose the project they want for their daughters and sons. And this is how this principle of first educators is really exercised: when parents can choose the school they want for their children.

This freedom of choice, which unfortunately is so much in question at the moment, responds to the great concern that we parents have of wanting the best for our children... We are risking a lot because setting limits to plurality has direct repercussions on the future of our children, on the future of society.

Families, the first educators

Parents find it difficult to understand policies that give priority to other interests, and that do not respect the will of families in this matter, who are the ones who know our children best and who need schools -public or private- that we can call our own, because we have chosen them freely, because they work along the same lines as we do and we can, therefore, place ourselves in the same direction as they do.

Giving priority to parents' criteria makes so much common sense that it is difficult to understand a contrary pattern of action, such as the so-called "policies" that are distancing politicians and politics itself from the concerns, worries and affection of citizens.

Families need more than ever to trust us, we need not to be judged, we need not to be excluded from the educational process of our own children, as it seems they want to do now, assigning the public place that the State considers best for them.

That is why we parents will not give up and will continue to fight for social plurality in our educational system.

Teaching openness

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The Royal Collegiate Church of the Holy Sepulcher will become a basilica

Omnes-December 2, 2020-Reading time: < 1 minute

The temple, mother house of the Order of the Holy Sepulchre in Spain, is located in the diocese of Tarazona and has the peculiarity of being the first foundation of this Order in the world outside Jerusalem.

– Supernatural Royal Collegiate Church of the Holy Sepulcher will be given the title of Basilica once the authorization of the Congregation for Divine Worship and the Discipline of the Sacraments of the Holy See has been obtained, which communicated it a few days ago to the bishop of TarazonaEusebio Hernández Sola.

The Cabildo del Holy Sepulcher Eusebio Hernández Sola, Bishop of Tarazona, the request for the title of basilica for the Collegiate Church given its historical (it is the mother house of the Order of the Holy Sepulchre in Spain, and the first foundation in the world outside Jerusalem) and artistic character (it is a unique building for its iconographic route exclusively dedicated to the Passion, Death and Resurrection), as well as being a center of pilgrimage for the Equestrian Order of the Holy Sepulchre of Jerusalem.

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Solidarity, the key after the pandemic. Fratelli tutti's proposal

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

In this interview with Omnes, Bishop Paul Richard Gallagher offers the Church's point of view on highly topical issues, such as relations between Europe and the Holy See, or the health emergency situation.

Giovanni Tridente-December 1, 2020-Reading time: 8 minutes

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From the "identity" of the Old Continent to the 70th anniversary of the European Convention on Human Rights, passing through the contribution of the Holy See within the international community. Without omitting to speak of the limits of individualism, the heated debate on the subject of migration with suggestions on the necessary collaboration between States, and finally the safeguarding of religious worship in times of pandemic, which has led to limiting its exercise in some way. The Secretary for Relations with the States of the Holy See, Archbishop Paul Richard Gallagher, interviewed by OmnesThe Church's point of view on these issues of profound relevance in Europe.

"European identity".

Your Excellency, if we want to summarize in a few lines the "European identity", often at the center of many discussions, what elements should be highlighted?

I believe that the Pope Franciswho has devoted several speeches to Europe, has highlighted well the features that characterize the European identity, based essentially on the principle of the centrality of the person. Europe loses its soul, and therefore its identity, if it becomes a set of procedures or is limited to purely economic considerations. On the contrary, starting from the individual, Europe rediscovers that it is first and foremost a community.. This is, in fact, the key word on which the European project has focused, inspired, among other things, by the Schuman Declarationwhose 70th anniversary we have commemorated this year..

The rediscovery of the fact of being a community is even more urgent in the context of the current pandemic, where the temptation to act autonomously is stronger, while it becomes more evident that only together, in a spirit of solidarity, can we face the challenges that the moment presents us. Mutual respect and the capacity for dialogue also mature in the life of a community. These are the fundamental principles, within which respect for and promotion of human rights, which are the lowest common denominator of modern Europe, do not remain a mere abstract concept or a good intention, but acquire a concrete physiognomy, respectful of the identity and contribution of each individual.

Paul Gallagher at the canonization of John Henry Newman — _{Bishop Gallagher at the canonization ceremony of John Henry Newman}

In this sense, how important is it today to rediscover the true meaning of "rights" in a multicultural society?

The European Convention on Human Rights was signed two years after the Universal Convention on Human Rights and refers to what are precisely the universal rights recognized therein. It is important to remember the universal dimension of human rights.precisely because they must be guaranteed to every human person, man or woman, at every stage of his or her existence and in every country. The recognition of human rights corresponds to an anthropological requirement of human nature that transcends individual cultures. I believe that the celebration of the seventieth anniversary of the European Convention on Human Rights could provide an opportunity to rediscovering that dimension of universality that underlies the meaning of human rights.

What specific contribution, in fact, does the Holy See offer within the European international community and under what title does it do so?

The contribution of the Holy See within the international community, both European and non-European, is always that of awaken his consciousness in some way. He does so in light of his spiritual mission. As Pope Francis reminds us, we, as Christians, are not called to occupy spaces, but to initiate processes. It is not, therefore, a matter of reclaiming spaces of power, animated by nostalgia for the past. On the contrary, the Holy See offers its contribution so that those with political responsibilities can act concretely to promote the common good, safeguarding above all the dignity of the human person.

In this perspective, therefore, are the Pope Francis' appeals on behalf of migrants, as well as on behalf of the poor, the unemployed and the marginalized in general.. The Pope's recent warnings to Europe and the whole world in this time of pandemic should also be read in the same direction, recalling that this is not a time of indifference, selfishness and division, but a good opportunity to recognize each other as part of a single family and, therefore, to support each other in a spirit of solidarity.

_{Pope receives COMECE President on January 30, 2020}

How can we rediscover the need to anchor the ethical foundation "in the objectivity of nature" rather than in "the subjectivity of the individual" or, worse, in the mainstream?

In ideologies inspired by an agnostic and atheistic humanism, the idea that man is, in himself, the beginning and the end of everything is insisted upon. Individual freedom is exalted in such a way that the subjectivity of the individual sometimes takes over the objectivity of nature received as a gift. When the man of postmodernity believes that he can subject society and laws to his own will and desires, he ends up submitting to the mainstream, which can take on different connotations, from hedonistic drift to the denial of the very existence of a "nature". There is, instead, a great need to rediscover the objectivity of human nature also in the light of the relational and social dimension, which is equally essential to our human civilization and which makes us "naturally connected" to one another.

Immigration

Another issue where the debate is very heated and where confrontations are increasingly frequent is migration, where there is often a deliberate lack of cooperation between Member States. What is your view on this phenomenon?

Currently, there is a increasing pressure on the countries of the eastern Mediterranean and the western Balkanswhere many migrants try to move from Greece and Bulgaria to northern European countries after leaving Turkey. However, the International Organization for Migration (IOM) confirms that most of the migrants have entered Europe by sea. Almost half of all arrivals were in Greece via Turkey, and then in Italy and Malta via Libya and North Africa in general. Lately, Spain has also seen an increase of more than 1,000% in arrivals to the Canary Islands archipelago, where some 17,000 migrants arrived this year.. Overall, we are not at the 2015 level, but with continued conflict and the effects of the pandemic, the numbers may continue to rise.

Until now, the onus has been on the "first-arrival" countries, creating a situation that has proved unsustainable and has led to clear violations of the principle of non-refoulement and human rights, with avoidable deaths at sea and torture in detention camps, especially in third countries such as Libya. Two measures are needed to promote solidarity among the states of the European Union: 1) a common mechanism for equitable burden sharing in the reception of migrants or refugees and the processing of asylum applications; 2) a common agreement on search and rescue (SAR) - search and rescue - at sea, as well as a common mechanism for disembarkation and return.

For this purpose, the Holy See awaits with interest the negotiation of the new European Union Pact on Migration and Asylum.. However, it must be said that concrete policies and mechanisms will not work unless they are backed by the necessary political will, as well as by the commitment of all stakeholders to genuine solidarity and the common good.

Without an agreed effort to end conflict and address development in countries of origin, no system will be sufficient. On the other hand, the goal of any system must always be to make migration safer, orderly, regular and voluntary. As the Holy See has always maintained, everyone has the right to life, liberty and security of person, which implies above all the possibility of having a dignified life, in peace and tranquility, in their own homeland.

A path of peace between religions

In February 2019, the Document on Human Fraternity for World Peace and Common Coexistence What has happened with this initiative and what progress has been made? Someone said they were concerned about an alleged loss of Christian identity in the opening to other religious denominations?

The signing of the Document on Human Fraternity is not an invitation to "lose one's identity". On the contrary, it is rather the encouragement to deepen the prospect of drawing closer to those who belong to a different religion. As Pope Francis observes in the encyclical Fratelli tutti: "A path of peace is possible between religions. The starting point must be God. As believers we are challenged to return to our sources in order to focus on what is essential: [...] the sincere and humble worship of God.The "love of life" that leads to respect for the sacredness of life, for the dignity and freedom of others, and to loving commitment to the well-being of all (cf. 282-283).

The Document on Human Fraternity is, therefore, a fundamental instrument for moving from simple tolerance to a true collaboration among the faithful of different religions committed to the promotion of peaceful coexistence. Basically, it is the recognition of a change of perspective, which has led the Holy Father and the Grand Imam to reflect on the meaning of the concept of "citizenship", i.e., that we are all brothers and sisters and therefore we are all citizens with equal rights and duties..

Among its fruits, the document inspired the creation of the Senior Committee to achieve the objectives of the Document on Human Fraternity. The Committee, which includes members from the United Arab Emirates, Spain, Italy, Egypt, the United States and Bulgaria, is chaired by Cardinal Miguel Angel Ayuso Guixot, President of the Pontifical Council for Interreligious Dialogue. Among the Committee's initiatives, I would especially mention the construction of the Abrahamic Family House in Abu Dhabi, which would include a mosque, a Catholic church and a synagogue.and the creation of the Human Fraternity Award.

Religious freedom in times of pandemic

The health emergency linked to the coronavirus has also reopened the debate on religion and religious freedom, as some governments have suspended the celebration of Masses with the people as a precautionary measure. What is your opinion on this?

The emergence of the pandemic, which unfortunately is still in full swing in many countries, has led governments to adopt measures that restrict fundamental freedoms, including freedom of worship. It is clear that this has led to the suffering of the faithful who still in many places have not been able to gather in churches for the Eucharist. The impossibility of celebrating funerals has been and is felt with particular pain.

The episcopates in general have reacted in a way that I consider prudent and responsible, namely, by inviting the faithful to abide by the government's instructions. At a time when everyone was called upon to sacrifice part of their freedom, Christians wanted to be in solidarity with their brothers and sisters; to this end they temporarily gave up one aspect of religious freedomas is the exercise of public worship, but in this form took advantage of the opportunity to emphasize other aspects of the faith, starting with the need for personal prayer..

Therefore, it was a difficult resignation, animated by a spirit of responsibility. When the sanitary emergency is definitively over, which we all hope will be as soon as possible, the Churches of the different countries will be able to evaluate the situation, whether the restrictions on the freedom of community worship decided by the public authorities to combat the spread of the virus have been adopted in a framework of full legalityor if unjustified violations of rights have been committed in the name of public health.

I note that the attitude of the episcopates towards governmental provisions, as described above, has also been followed by the other Christian churches and denominations and the major religious denominations. I believe that the prevalence of collaborative attitudes towards institutions is evidence of a mature awareness of their true role in society, rather than of weakness.. The convergence of religious denominations towards this attitude of solidarity, constructiveness and closeness to people in its concrete form is probably one of the most positive notes to be found among the many effects that this epidemic has had.

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Popes and tobacco

The Pope Pius IV between 1860 and 1863 he had the Palazzo della Manifattura Pontificia dei Tabacchidesigned by architect Antonio Sarti. On the facade we can read :The supreme Pontiff Pius IX built this factory for the processing of nicotine leaves in 1863..

Omnes-December 1, 2020-Reading time: < 1 minute

Rome

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A change of mentality

Maria Candela Temes-November 30, 2020-Reading time: 2 minutes

The measures promoted by Pope Francis are aimed at total transparency in the Vatican economy. The Holy See is becoming aware that transparency forms the basis of a good and solid reputation.

Fairness and transparency

Fairness and transparency. This is the request made by the Pope Francis to those in charge of the Holy See in economic matters. To achieve this goal, among other recent measures, it has taken the decision to transferring the management of the State Secretariat's financial and real estate assets to APSA (Administration of the Patrimony of the Apostolic See).

The news, which was made public last November 4, came after a wave of scandals splashed the Secretary of State's Office, such as the real estate investment in London (Sloan Avenue) and the uses of Maltese Centurionwhich resulted in the Cardinal Becciu's resignation. However, the Holy Father's letter to the Cardinal Pietro ParolinThe letter from the Vatican Secretary of State, in which he informed him of his resolution, dated August 25.

A reform already underway

The Roman Pontiff's attempts to reform the curia and, in particular financial management, are not a recent issue. They date back to 2014. Since then we have seen the birth of the Council for the Economy, the Secretariat for the Economy and the figure of the Auditor General. In a interview recently granted to Il Corriere della Sera, Monsignor Nunzio Galantinoexplained that "the Pope has been thinking about this reform for some time: if there are errors in administration, he wants to know who is responsible for them."

Msgr. Nunzio Galantino with Pope Francis

In November 2018, in a letter addressed to the coordinator of the Council of Economy of the Holy SeePope Francis has set up a wide-ranging project of rationalization of the administration and of vigilance and transparency. Among other measures, requested that as soon as possible there should be a single center where the money would be deposited.and from which both expenditures and investments will be made. All in order to keep under control the actual flow of liquidity belonging to the Holy See, necessary for the life of the Roman Curia and the mission of the Church.

Towards full transparency

"A change of mentality is at stake -always difficult to obtain easily and quickly-, to which we address ourselves under the guidance of Pope Francis", Galantino explained to the Catholic newspaper Il Avvenire. "What is being done is now moving in the right direction and is demonstrating that the procedures we are implementing to improve the system are working.".

This series of measures is aimed at streamlining administration and making operations more traceable, in view of full economic transparency. The Holy See is becoming aware that the transparency forms the basis of a good and solid reputation..

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Latin America

Hans Zollner: "The Holy See is committed to the safety of minors".

Hans Zollner gave this interview to Omneslast November, in in relation to the McCarrick report. His considerations shed light on this painful page in the history of the Church in the United States.

Giovanni Tridente-November 28, 2020-Reading time: 4 minutes

The father Hans Zollner, a Jesuit, has chaired the Center for Child Protection at the Institute of Psychology of the Pontifical Gregorian University since 2015, and since the previous year has been a member of the Pontifical Commission for the Protection of Minors. Omnes has interviewed him in connection with the release of the "McCarrick Report".He asked him to give his opinion on the matter, also in view of his many years of experience in the field of abuse prevention in the Church.

Q- Father Zollner, we know how much work has been done in recent years to combat the sad phenomenon of abuse in the Church, work that has seen you as a major player. How do you understand the recent McCarrick report and how has the Church presented it?

I would say first of all that it is a signal in the direction of clear and crisp transparency, with truly exhaustive documentation that shows the whole world how much work has gone into the drafting of this report and how clearly the data is presented. Therefore, I consider it to be truly exemplary and believe that it also represents the fulfillment of the promise made at the 2019 Summit with the Presidents of the Bishops' Conferences around the world, on the definitive awareness of the phenomenon. I cannot imagine that it will be the last, although it should be noted that in some local Churches such reports have already been transmitted for some time. The latest in order of time has reached us, for example, from the Diocese of Aachen, which has also conveyed a very positive impression.

P- In your opinion, considering all the experience you have had as President of the Juvenile Protection Center, what does this additional sad story teach us?

It teaches us that the control phase must be taken seriously. And that it can happen that a bishop does not always tell the whole truth, for various reasons: cultural, environmental, etc. Therefore, we must aspire to have a system of accountability that works, and we must aspire to have a system that works.The bishops must be accountable to whom and how they can be sanctioned if they do not communicate the necessary information in the various processes, thus harming their mission for the People of God.

Father Zollner talks with Pope Francis at the summit on the protection of minors in February 2019.

P- The report highlights some personal responsibilities that, on a superficial reading, could damage the pontificates in which they have occurred. How should these events be placed in the correct and honest perspective?

Obviously, much is said about the figure of St. John Paul II in this matter, given that practically so much has happened during his pontificate. First of all, it must be said that being a saint does not mean being sinless in life: as long as we live on this earth, we are all sinners. The 'McCarrick report', in any case, does not indicate precisely what John Paul II's personal responsibility was; it is not clear what happened, also because here's a McCarrick who lied through his teethThe accusations against McCarrick, the experience of communism that attacked the Church in Poland, and so on. After all, these are always processes that we see from our point of view and on the basis of the evaluations we arrive at today: that was not possible at the time, but it certainly does not reduce responsibility.

P- It seems to us that we are at a point of 'no return' compared to a transparency practice that can no longer be avoided from now on. Are more reports of this kind expected?

It should be noted that this is not the first report to be presented in this way: there have been others of a national, diocesan or religious nature. Certainly is the first published by the Holy See itselfThe question of the importance of the character and the relevance of the American Church is of great importance. If similar issues were to arise in relation to other characters of the same caliber, I can imagine that the same would be done. The Holy See is truly committed to thisand it does not do so lightly: they have obviously taken the necessary time to check everything thoroughly. Therefore, was exemplary both in execution and in the message that was sent..

P- After years of dealing with these issues, what is the assessment being made today?

In the last 3 or 4 years we have seen really profound changes, just think about the motu proprio As a loving mother of Pope Francis in 2016, the address to the participants of the "Child Dignity in the Digital World" Congress the following year, the Letter to the People of God in 2018, the summit with the bishops last year, which was followed by. laws that developed the measures we had all hoped forThe following are some of the key elements of this process: the initiation of the accountability process, the inclusion of vulnerable persons in sexual abuse complaints, the abolition of papal secrecy and the raising of the age of possession of child pornography from 14 to 18 years old. A practical vademecum has been published. So, in the last 4.5 years, great progress has been made.

It is not, of course, the end of the road, because this concerns very much the countries of the Western world, but the shock wave of change has not yet reached the other continents. Many in the Church still struggle to understand that we are not talking about an issue that will pass quickly or a stain that can be easily wiped away: we are talking about a call from the Lord to our mission and what he really wants from us. This gives me, on the one hand, sadness, because I still see a lot of resistance to understanding the real challengeand, on the other hand, hope, because I am convinced that the Lord will insist onWe will continue to take steps!

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