Experiences

Mariella Enoc: "The good manager is the one who knows how to combine budget with humanity".

Giovanni Tridente-January 31, 2018-Reading time: 9 minutes

Palabra wanted to interview Mariella Enoc in the run-up to the World Day of the Sick, which the Church celebrates every year on February 11, also to take stock of her experience, three years later, at the head of the largest polyclinic and pediatric research center in Europe.

-text Giovanni Tridente

"I know that I am not alone in this adventure; there are many of us working together and, therefore, each one of us makes a piece of this great mosaic.". Mariella Enoc, born in 1944, a medical graduate, has been president of the Pediatric Hospital since 2015. Bambino Gesùin Rome, the "Pope's hospital".

He has a long career as a member of boards of directors and responsible for presidential assignments, which he still holds today, in several foundations, always connected with health, and in any case in the field of management. A very respectable CV that clashes somewhat with his character, paradoxically always discreet and a lover of a low profile.

His appointment was decided by the Vatican to give a new direction to the healthcare structure, after the previous management team had been involved in some unpleasant episodes of embezzlement, which led among other things to a sentence of condemnation by the Vatican City State Court.

The Bambino Gesù celebrates 150 years next year. Born in 1869 as the first Italian pediatric hospital on the initiative of the Salviati dukes, following the model of the Hospital Enfants Malades The hospital was donated in 1924 to the Holy See, thus becoming in all respects the Pope's hospital.

More than 2,500 employees work there, it has more than 600 beds and is divided into 4 hospitalization and treatment centers: the historical site at Gianicolo, next to the Vatican; the new site next to the Basilica of St. Paul Outside the Walls; and the two sites located on the Lazio coast, in Palidoro and Santa Marinella.

Each year, the Hospital registers around 27,000 admissions and as many surgical procedures and interventions, around 80,000 first aid accesses and more than 1,700,000 outpatient services. Approximately 30 % of the hospitalized patients come from outside the region, while 13.5 % are of foreign origin.

Since 1985, the polyclinic has also been recognized as an Institute of Hospitalization and Scientific Care (IRCCS). In 2004, it inaugurated new research laboratories covering 5,000 square meters, which also include a Cell Factorya pharmaceutical company dedicated entirely to the large-scale production of advanced therapies for diseases for which there is still no sure cure, including leukemia and rare diseases.

It is also the only hospital in Europe that performs all types of transplantation currently available. In December, shortly before Christmas, after a 12-hour operation, two Siamese twins from Burundi were separated.

Pope Francis has been able to appreciate the work carried out by the pediatric hospital of the Holy See on several occasions. Last April, for example, when receiving in audience some hospitalized children - who, among other things, had participated in a moving documentary that was broadcast for several weeks on the third channel of RAI, showing the daily life of their serious illness - the Holy Father has emphasized the family atmosphere that characterizes the hospital and the "human witness" that shines through it.

Francis also expressed his support for the projects for the reception of small foreign patients, offering the hospital some drawings that had arrived from children from all corners of the world via La Civiltà Cattolica and are now part of a fundraising campaign to support initiatives for those without health coverage.

Finally, to the Infant Jesus, the Pope dedicated the first "Friday of Mercy" of 2018, January 5, to pay a surprise visit to the Palidoro headquarters and bring a gift to each of the 120 inpatients.

They say that you are very powerful, and discreet at the same time. Tell us a little about your life...

-I am certainly not powerful. I have always dealt mainly with private healthcare, both for-profit and not-for-profit. I have followed closely some Catholic hospitals in financial difficulties to give them the opportunity to be restored to health and to begin their mission with serenity and professionalism. When I was called here to Rome, I confess that I did not even know how to enter the Vatican. At first I had a hard time understanding why I had to be here and have all these problems. With time I realize that it is an experience that ends my life cycle in a certain extraordinary way.

So, I think I have received a gift, because not everyone has an opportunity like this and still feels projected into the future.

To what extent does faith affect your professional journey?

-Faith affects because it affects the Gospel, which I consider to be my key reference. Of course, there are easier and more difficult moments. Here too I have gone through very difficult moments, but then I have recovered by observing the strength and courage of so many people, trying to remain strongly in love with the Church. Faith, therefore, helps because it gives strength, it gives meaning to the mission that develops and because, thanks be to God, ours is an incarnated faith.

How do you manage to convince the people you manage?

-Certainly authority is required, but it must always be connected first and foremost with a sense of justice. For me in life there has always been justice and, therefore, charity, in the sense of giving proper recognition to people. Above all, we try to work together as one big team, because no one is more important or less important than another. Everyone also knows that here money is used for science and for the care of children, and that our hospital must also be a world open to other realities with which we collaborate: we do not shut ourselves up in an ivory tower.

In the Message for the Day of the Sick, which is celebrated on February 11, the Pope highlights the "maternal vocation of the Church towards the needy and the sick". Do you feel a bit like a mother to all hospitalized children?

-This is a definition that Pope Francis has used about me on the occasions when we have met. More than a mother, I feel perhaps like a grandmother. In my life I have had no children, no nieces, nephews or relatives, and I have practically always taken care of the elderly and adults. Certainly when I came here I found feelings in me that I never imagined I would have: today, if I see a child, even on the street, I hug him or her. And when I am very tired I have my own recipe: I get up and go to one of the medical services, and this gives me a lot of motivation. In the end, every woman always has a generative dimension that can be exercised towards all people: the elderly, adults, those who suffer, no matter if they are children or not.

The Pope also speaks of the risk of "corporatism," in which one forgets that at the center is the care of the sick person. How can you resist the temptation?

-This is the most difficult thing in practice, because in any case you have to balance the books and have budgets that give stability to the work you have in your hands, so that you have the possibility of moving forward and continuing your mission. We try to maintain this great balance, thinking about the budget but remembering that we are not a for-profit organization, and that everything we produce must be reinvested in scientific research, in care, in hospitality. It is not easy, but if you work as a team and everyone is also involved in budget issues, we say from experience that it can be done.

The Holy Father often speaks of a Church as a "field hospital". You, who are already a hospital, ¿do they also feel "campaigning"?

-We feel a bit of a frontier, because we carry out a welcoming activity that does not discriminate against anyone and opens our arms to all children who need treatment. At the hospital there are, for example, 150 cultural mediators for 48 languages, and this says a lot about the population we welcome. We also try to go to the outlying areas: one of our delegates visits the Roma camps in Rome every week to offer medical care to those who live there.

In the Central African Republic, in Bangui, we are basically rebuilding the hospital, relying among other financial means on what the Pope has offered us directly, and we are providing training for local doctors and for future pediatricians, in agreement with the country's university. We are doing the same in other countries, some of which are very advanced, such as Russia and China, and in Syria.

So what is the added value of these "missions"?

-Ours is a hospital that should reflect the model of the Church and, therefore, be universal. In these missions - we also provide assistance and cooperation in Cambodia, Jordan, Palestine and Ethiopia - we try to provide medical, scientific and even managerial training. We follow a rigorous approach to cost control, we pay people what is fair and on a regular basis, so as to encourage the loyalty of operators and doctors. This approach therefore allows us to promote the construction of a stable medical class in each of the countries with which we collaborate.

You are surrounded by many people with different needs. How do you manage to satisfy everyone?

-I don't think we certainly don't satisfy everyone. And we can't please everyone. We try to respond to all the needs we meet. When someone says to me, "You want to do a lot of things, but the world has very different needs," I always reply that the Samaritan took care of what he found. I do not presume to do everything, but I do want everyone we meet to find some response in us.

You are the "Pope's hospital", but you are also a scientific institute. What is your strength in this area?

-The people: the people who work there. We have 390 researchers at the moment, young, absolutely motivated. Many times, I must say, with remunerations that are not even adequate -because we cannot afford it- compared to what they give in return. We are investing a lot in young people, because we really believe that this hospital can be a place where there is experience, of course, but also a place where investment is made.

2,500 employees, almost 30,000 hospitalizations per year and as many surgical procedures and interventions. How can you sleep at night?

-I know that I am not alone in this adventure; we are many who work together and, therefore, each one of us makes a part of this great mosaic. We are truly a community, a family, as the Pope says, working together. In short, I have no feeling of loneliness.

Moving such a complex machine also requires a large amount of resources. How are they financed?

-We are accredited with the national health service, for which we work like all other hospitals at rates recognized by the Italian state. The funds for research, on the other hand, come largely from the researchers themselves, who win European calls for proposals and are largely self-financed. We try to be very attentive to costs, especially those that do not serve either for research or for care or relations. We are very strict about this. In any case, without donations we would not make it.

In the recent past there have been unfortunate situations that have been detrimental to the Hospital. Can we say that that phase is now closed, and that there is no danger for the Bambino Gesù?

-I hope so! I have also erased the past as such from my memory, because it is a finished, different era. Those who wanted to accept this new way of being of the Hospital have stayed. I believe that today at the Bambino Gesù there is a profound harmony, which may increase thanks also to the fact that the Holy See understands more and more the value of this structure.

How important is training for your staff?

-It is one of the fundamental themes. We started with a year and a half of training for senior management, starting with the key word "community" and going through a journey that included "transparency" and "communication". This has allowed us to begin to lay the foundations for the vision of the hospital we want. It is a process that must be continuous, because it questions one's own life, one's own certainties, and it is an experience that helps to mature.

What impresses you most about small patients when you visit them?

-Their courage, their strength. They are the strength and courage of their parents. I have learned one thing: in general, we believe that it is the parent who protects the child, and instead we continually see children who are very protective of their parents, who really try to protect them, so that their own suffering does not weigh too heavily on them. This, I confess, makes a great impression on me.

What is the most beautiful testimony that you collect, in turn, from the parents of these children?

-There are many. I meet the parents on several occasions. I was present at the death of a baby girl a few months old, and when Maria (it's a made-up name) finished breathing, I said to her parents, "Unfortunately, the hospital has failed." Their response was, "No, because our daughter has received a lot of dignity and a lot of love." Few people leave with a slammed door; most, on the contrary, feel strengthened and then maintain the relationship with the hospital. I have often wondered if, had a child of mine died here, I would have had the courage to return. They come back.

Do you think there is room for improvement?

-There are many. I am not here to list them, but there is a lot to improve: research, care, attention to the people who work there, spaces. We are also aware that we often make mistakes and we don't always get it right. To my communication experts I say that sometimes we must learn to communicate even failures: saying "we didn't succeed here" allows us to make ourselves true, because otherwise we make a bit of a "myth" and that's not good.

Plans for the future?

-We have many projects and we hope to realize them sooner or later. At the moment we are working to study the possibilities of a new structure. In fact, we are acquiring new spaces, especially for the reception and to be able to admit more children. There are small patients who stay here for several years, and this requires adequate facilities, more dignified spaces. There is a lot of love, but we also need the necessary space.

What would you want to say to young people, especially those who would like to go into the medical profession?

-Being a doctor requires a lot of passion. It is no longer as in the past, it cannot be conceived as an activity of profit and prestige. Today it is a true profession of service. And it demands a lot of sacrifices, a lot of willingness to do. But it is still a source of great satisfaction.

And to entrepreneurs, given that you are one?

-I say to entrepreneurs what I say to myself every day, that the good entrepreneur is the one who knows how to combine budget with humanity.

Immigration, youth and family

January 29, 2018-Reading time: 2 minutes

The immigration debate is growing in the United States. The Administration has announced the repeal of the DACA plan to protect young undocumented children of immigrants, while the bishops support the young people and their families.

GREG ERLANDSON

-Director and editor-in-chief of Catholic News Service

@GregErlandson

The United States has been consumed in recent years by the immigration debate. Congress has not implemented major reform of its immigration policy since 1986. Since then, changes have focused primarily on border security and concerns about terrorism.

The consistent message from the U.S. bishops has been that border protection is a legitimate duty of government, but that just reform of the immigration system must recognize the reality of the millions of undocumented immigrants and their families living here now.

"There's no avoiding the hard truth that our immigration system is broken, it's broken comprehensively, in all the areas", said Archbishop Jose Gomez of Los Angeles, a leading voice among bishops on immigration. Gomez has repeatedly spoken out against the breaking up of families by immigration authorities, saying that "deportation alone is not an immigration policy."

Meanwhile, a far-reaching problem has arisen around the 800,000 undocumented young people who were brought to the United States by their parents. They are known as "dreamers" because of their faith in the American dream. Most are employed, attending school, or serving in the U.S. military.

President Obama issued an executive order in 2012 to protect these children from deportation. Known as Deferred Action for Childhood Arrivals (DACA), the order has been deemed an overreach of presidential authority. President Trump has announced its repeal, ending the program next March. At the same time, he has asked the U.S. Congress to put in place protections for DACA youth before the program ends, something Congress has been unable to do for years.

The U.S. bishops have spoken out strongly in support of DACA youth. Recently, the U.S. Conference of Catholic Bishops issued a statement urging Catholics to contact their political representatives to support legislative protection for these young people.

Pope Francis has also entered the debate on his return from his trip to Colombia. He has noted that President Trump describes himself as "a good pro-lifer"so if it is "if he is a good pro-lifer, he understands that the family is the cradle of life and must be defended.".

The authorGreg Erlandson

Journalist, author and editor. Director of Catholic News Service (CNS)

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Culture

A smile in the face of illness

Omnes-January 23, 2018-Reading time: 3 minutes

A 25-year-old Salvadoran woman, she was diagnosed with multiple sclerosis two years ago. This has led her to show the disease with total naturalness and without losing her smile.

Text - Fernando Serrano

"Camila, the world is not to blame for what happens to you and even less so the people who love you... Let yourself be loved and loved.". This is written in the first article of iamstrongerthanms.comCamila Brodersen, a 25-year-old Salvadoran woman who was diagnosed two years ago with multiple sclerosis. We talked to her about how it is possible to have such vitality in the face of such a disease.

"I wrote that sentence when I was having a hard time accepting having this disease. I was full of negativity, going through a crisis of faith and questioned that anyone would want to support me.. The fact that God had allowed this to happen to me made it impossible for me to think that He could love me or that I could love Him. Since then, it has been a long road to fully understand what this phrase means to me.". But now when Camila reads the sentence again, "in my day to day life it means that we are human, that we will always have defects and make mistakes and that this should not be a reason to isolate ourselves from those who love us, because they love us in spite of it.".

At 23 years old and with her whole life ahead of her, Camila was starting her last semester of her degree when the diagnosis came. "I didn't get a definitive diagnosis until my parents were with me. But before that, I had already had a few months to try to come to terms with the fact that I probably had multiple sclerosis, and to do some research on what could happen to me.". At first he tried to ignore the disease and try to go on with his life as if everything was normal. "I thought it was not possible for people around me to take it well.". But, as time went on, Camila gradually realized that the best solution was to share it, that the people around her were willing to go out of their way to help her. "This type of news is definitely better with company.".

Camila started writing on the website because putting in writing what happens to her helps her a lot. "Also, as I had conversations with different people, I realized that I was not the only one, so publishing what I wrote might change someone's day a little bit.". And her website has paid off, as there have been many people who have written to tell her that she has changed the way they see the difficult situations they find themselves in, that Camila is an example of how to see the bright side of things. When we enter Camila's website or her social networks, we see a young, smiling girl; a normal girl who shares her day to day life, like most people her age. "Just as one day I can share a photo of me on a trip, the next I can share one in the hospital... It's simply my reality, and I think it's good to be able to show that many times you can have a good time in the hospital, even if we are connected to machines and medication.". And neither on the web nor in social networks she does not hide. We see what her life is like. Even if he has a bad day he gets ahead, he is not victimizing; it is surprising the courage and maturity with which he faces the day to day. "Sharing now means that a challenge lies ahead".

"Many times when I'm tired and without energy to face the bad days, I unload a lot on people who have done nothing but support me and been there for me... who are still there, even though sometimes I'm not an easy person to deal with"explains Camila. Her family, her friends are those who support her in her bad moments and with whom she shares the good ones. But above all, this young Salvadoran emphasizes that others have decided to be part of her life, without understanding and without asking. "I believe that those who face a difficult situation out of their own free will, out of affection and love for another person, have more courage than those who face it because it is what it is and because they have no other alternative.".

He knows that as a result of the diagnosis his life has changed, that it is no longer the same. He describes himself as a different person. "I am truly more than convinced that MS has changed me. It has made me put my feet on the ground by realizing that everything changes from one day to the next. Sometimes our plans are not going to turn out the way we want them to, or that it is the end of the world.". She also explains that this has taught her not to take life so seriously and to stop being so cautious, because, as Camila says, "life does not stop or wait for you".

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Against fake news, Journalism

January 22, 2018-Reading time: 3 minutes

The phenomenon of fake news (hoaxes) and disinformation is due to the elimination of barriers on the Internet between information senders and receivers. The author, an acknowledged expert in this phenomenon, has collected texts of his own in the newspaper El Mundo and states his thesis: to strengthen journalism.

 

VICENTE LOZANO

-Doctor in Journalism. Editor-in-chief and columnist for El Mundo.

Expert in fake news.

At the beginning of last year, Zygmunt Bauman, one of the thinkers who has best analyzed and disseminated what is happening to this world at the beginning of the third millennium of the Christian era, passed away. It says a lot about his intellectual power when, in his old age, he has been so clairvoyant in delving into social changes that are occurring at an accelerated pace.

The birth of the smart phone, for example, caught Bauman at the age of 81. Despite this, he immediately saw the mirage that could be produced in people by the inflated capacity to communicate brought about by the new technologies. Social networks, Bauman said, "they are a trap". Because the individual believes he is in permanent contact with hundreds or thousands of people. - "friends"., "followers"- and only realizes his loneliness when he turns off his cell phone in the room: "Virtual relationships are provided with delete and spam keys, he explained, which protect from the heavy consequences of in-depth interaction.". Individualism "rampant" The current situation does not seem to like social responsibility too much, and Facebook provides a great loophole to avoid facing it.

Networks are one of the manifestations in the world of communication of its concept of "liquid modernity"but there are others. Bauman has offered several definitions of this mother idea. On some occasions he spoke of it as the "absence of form" in an unstructured world: job security is being lost, the welfare state is crumbling, globalization is blurring the established local powers... In other words, it refers to the fact that "the conditions on which members of society act change faster than they take to consolidate into habits and routines.". In this case, this liquid world is shown as a current whose speed and power overflows the traditional channels: change flows so fast that it leaves the advances before they have been taken advantage of.

As I say, these premises also apply to social communication. I listened to a professor explain, stretching Bauman, that communication was liquid from the beginning of history - the minstrels of the Middle Ages spread the events of the time by word of mouth, for example - until the appearance of the printing press in the middle of the 15th century.

This invention solidified communication: an editor decided what was information, when and how it was disseminated. The citizen had only to adapt to the process. This remained almost unchanged until, around 1990, Tim Berners-Lee launched the world wide web. With it, he returned liquidity to communication. Today, written, spoken and recorded content is disseminated without control by citizens, who are both receivers and senders. Millions of minstrels explain every second of what is happening around them. And at such a speed that it unsettles the citizens themselves and disturbs information professionals.

In this context, the Spanish government announced in December two initiatives related to disinformation, media and social networks. One of them is the creation of a commission made up of politicians and editors to study hoaxes -the fake news- on the internet.

It is something that has become a global obsession since, against the tide, Donald Trump won the U.S. election and supporters of the Brexit won the referendum in the United Kingdom. The other measure aims to put an end to anonymity in social networks, which provides a space of impunity for those who use them to threaten or insult.

What has changed so that the fake news have become a worldwide fear? Well, the very process of disintermediation brought about by the Internet, which has been eliminating barriers between the senders of information and the receivers. There have always been hoaxes and most of them were controlled by the political or economic power. What is one of the main jobs of the intelligence services? What is what is known as "hoaxes"? "crisis communication". in the communications offices of political parties, companies or government agencies?

Now, for better and for worse, information flows from point to point and from one part of the world to another without control. In the United States, more than half of the population already has Facebook as their main - and sometimes only - source of information. And Facebook has acknowledged that about 126 million Americans were exposed to fake news from Russia during the last electoral process. This is the key condition: there are no intermediaries.

Previously, the fake news They had to jump over the wall of journalism to reach citizens -sometimes they succeeded- and now they reach public opinion directly. Therefore, when disinformation is a whole framework that seeks to destabilize, one of the best ways to unmask it is to strengthen journalism.

The authorOmnes

The World

Popular devotion to Fr. Hamel drives his beatification in France

Omnes-January 22, 2018-Reading time: < 1 minute

The opening in Rouen of the process of beatification of Fr. Jacques Hamel, murdered a year and a half ago, coincides with pilgrimages to his parish and to the Roman church of St. Bartholomew on Tiber Island, where his breviary is deposited.

-TEXT José Luis Domingo, Marseille

Jacques Hamel, martyred in his parish of Saint Etienne-du-Rouvray, is growing in France. Groups of pilgrims visit his parish and his tomb, and prayer cards are printed to invoke his intercession privately.

The opening of his diocesan process of beatification, confirmed by the Archbishop of Rouen (France), Msgr. Dominique Lebrun, has been possible because Pope Francis has dispensed from the five-year time limit to begin the causes of beatification.

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Latin America

Bishop Heriberto Bodeant: "In Uruguay, Catholic education depends on parents".

Omnes-January 21, 2018-Reading time: < 1 minute

"The Uruguayan Church is poor and, as Cardinal Sturla says, free"Heriberto Bodeant, in an interview with the bishop of Melo, in an interview with Word. The conversation revolves around the challenges of Catholic education-identity, quality and sustainability-, which "it depends on parental input"The youth, Aparecida, Panama, the Popes, and communication: how to "touching people's hearts".

-TEXT Rafael Miner

He is a bishop who is familiar with technology - he even knows how to search for files and classify photos - and with English. Before entering the seminary he was a teacher in public education, and he knows firsthand that in Uruguay, not only does "no religious teaching but no religious reference".

Newsroom

"Communion in Growth", new Lutheran-Catholic ecumenical document.

Omnes-January 20, 2018-Reading time: < 1 minute

The official ecumenical dialogue delegations of the Evangelical-Lutheran Church and the Catholic Church in Finland have concluded the drafting of a new document, entitled "Communion in Growth",  that reflects a "theological-pastoral closeness".  The author is a member of the Catholic commission on this dialogue.

Raimo Goyarrola. Helsinki

Vicar General of the Diocese of Helsinki

In early 2014, Finnish Lutheran bishop Simo Peura asked us if we were interested in starting a theological dialogue on a topic of interest ecumenical. The question came as a pleasant surprise. The previous Nordic dialogue, in which Sweden also participated, took place between 2002 and 2009. It resulted in a very significant common text, Justification in the Life of the Churchin 2010. Four years after that publication, the new initiative would be limited to Finland, but with a universal horizon.

From Rome, they follow with great interest and closeness what is happening in our country, since it is not for nothing that Finland is the ecumenical paradise. Cardinal Koch, president of the Pontifical Council for Christian Unity, had already suggested in 2011 that the Catholic Church and the Lutheran World Federation should draw up a joint declaration on the Church, the Eucharist and the ministry worldwide. In the same way that the historic 1999 Statement on the doctrine of justification, now it was time to go a step further.

Full text for subscribers only 

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Latin America

Visit of the Holy Father to Peru, January 18-21, 2010

Omnes-January 16, 2018-Reading time: 3 minutes

The Pope's pastoral trip to Peru starts in Lima. After his arrival on the 18th in the capital, he will travel the following day to Puerto Maldonado, where there is great interest in hearing his message. This area of the Peruvian jungle suffers from the scourge of illegal mining and human trafficking, so it is no coincidence that here the Pope will be attending the Little Prince HostelThe Holy Father will also meet with the indigenous peoples of the Amazon and will celebrate a liturgy in Puerto Maldonado. In Puerto Maldonado, the Holy Father will also have a meeting with the indigenous peoples of the Amazon and will celebrate a liturgy in the Jorge Basadre State Technological InstituteLuis Garpar reports.

One day later, the Pope will visit the city of Trujillo, located in the north of the country. There, he will celebrate Mass on the esplanade of the Huanchaco beach resort and visit the area known as Buenos Aires, where he will bring his words of encouragement to those affected by the rains and floods caused by the El Niño Costero phenomenon between January and March of this year.

In this northern city, the Holy Father will meet with priests, religious and seminarians from the 11 ecclesiastical jurisdictions of northern Peru. He will conclude with a Marian encounter with the Immaculate Virgin of the Door in the main square of Trujillo. January 21 is the last day of the Pope's presence in Peru and South America, and the farewell will be from Lima. The Pope will go to the sanctuary of Las Nazarenas to visit the image of the Lord of Miracles, patron saint of the city and will meet with cloistered nuns, who in an unprecedented act will leave their convents in an extraordinary way and travel from different cities of Peru to Lima to be with the Successor of Peter.

At the end of this meeting, His Holiness will go to the cathedral of Lima where he will venerate the relics of Peruvian saints. He will also go to the Archbishop's Palace to meet with the bishops of Peru. The central and final activity of this visit will be the Holy Mass to be celebrated in the esplanade of the air base of Las Palmas, the enthusiasm to attend this Eucharistic celebration is overflowing. This is how Peru awaits the Pope, united in hope.

Pope's Birthday

On Sunday, December 17, Pope Francis turned 81 years old, and the feast was celebrated throughout the Catholic world. In Peru, perhaps in a special way. Thousands of faithful from parishes, brotherhoods, Catholic movements and the Pope's Guard gathered in Lima's Plaza Mayor to celebrate his birthday, in a gathering that included the participation of artists such as Julie Freundt, Pelo D'Ambrosio, children from the school Joy in the Lord, Luis Alcázar and catholic musicians, etc. Also present were the students from Santa Anita School, who won the Bienvenido Francisco Contest with their song "Welcome Francis". "Pilgrim of Hope".

The Peruvian people are responding to the preparations for the Pope's visit. Fr. Luis Gaspar underlines the foreseeable response of the Peruvian people to the massive Mass that Pope Francis will celebrate on Sunday, January 21, at the Las Palmas air base: "It is wonderful the warmth of the Peruvian people's faith. There is a fervor of the people to participate in the Pope's events. At the end of the first and second stage [before Christmas] 300,000 people have personally registered in parishes, schools, universities and ecclesiastical movements. We are very satisfied, Peru is standing up", says the director of the visit.

Joy and enthusiasm

The Archbishop of Lima, Cardinal Juan Luis Cipriani, said that he himself recorded the video to bring from Rome a message from the Holy Father to all the Peruvian people, and it reflects the joy, the illusion, the prayer, the enthusiasm that the Pope has for coming to Peru:

"I found him in very good spirits and in very good physical shape. The truth is that I was very happy. As always, he was very affectionate. And he always brings up 'You are a land of saints'. This is very close to his heart. God has wanted Peru to contribute to this new evangelization in South America. Therefore, the invitation to each one of us is to come closer, God has passed very close to this country and has wanted Latin America to be a light that illuminates other countries, that illuminates with joy, with peace, with that desire to help others, which is not something that comes from you, it is something that God puts in your heart. What a joy to have been with the Pope and what a joy to have listened to him".

The Pope is very excited about going to Peru, because he knows Peru and he knows the Peruvian people. "I believe that this video, which I hope will become widely known, is a very personal touch of affection. He is dreaming, he is already going through our streets, with that pastoral atmosphere of a father, of a friend, of a close man who brings God", Cardinal Cipriani assured.

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Latin America

Pope Francis' trip to Chile

Omnes-January 15, 2018-Reading time: 2 minutes

"The next visit of the Pope Francis to Chile can be a privileged opportunity to open ourselves to a social coexistence based on that justice that brings peace. We must allow ourselves, in the midst of the political and social debates of the coming months, to be ready to revitalize the soul of Chile.". This is how the auxiliary bishop of Santiago de Chile and national coordinator of the visit to the country, Bishop Fernando Ramos Perez, defines the visit of Pope Francis.

The choice of the theme of the visit My peace I give you is due to the concern for the need to promote dialogue and social coexistence. "We need to have a climate that allows us to build again bridges of closeness and trust, the fundamental basis of all civic coexistence."Ramos Perez explains. "And this can only be achieved through the generosity of each one of us who make up the nation, going beyond our particular interests and placing the center of our concern for the common good, especially for the excluded and vulnerable.". In this way, the auxiliary bishop of Santiago de Chile goes on to explain: "Only in a climate of peace will we as a country - Catholics and non-Catholics alike - be able to respond to Pope Francis' exhortation of 'going out to the peripheries'.".

The Bishop of San Bernardo, Monsignor Juan Ignacio Errazúriz, emphasizes that Pope Francis "arrives in Chile at a difficult timedifficult. Particularly because of the divisions that have been provoked in the country by the political and ideological changes introduced, some of them affecting our deepest visions on life, family, education, etc. Today we need the Pope's presence".

40 years later

The last time the Pope traveled to Chile was in 1987, when St. John Paul II toured seven cities in the country during a five-day trip. Since that trip, the country's population has increased from 13 million to 17.8 million, and Catholics have decreased by 11 percentage points, from 70 percent to 59 percent.

Pope Francis' pastoral trip will take him to different Chilean cities. On January 15, the Holy Father will arrive in the capital, Santiago de Chile. The following day he will celebrate Mass in O'Higgins Park, the only massive act in the capital. After mass, he will have a meeting with religious and priests in the cathedral of the Chilean capital. He will also visit the San Joaquin prison, where he will meet with the inmates. He will end the day with a meeting with the priests of the Society of Jesus in the sanctuary of Padre Hurtado.

On January 17, he will travel to the city of Temuco, 690 kilometers south of the capital. In this city he will celebrate Mass at the airport. In the afternoon of the same day, Pope Francis will return to Santiago de Chile, where he will meet with young people and visit the Pontifical Catholic University of Chile.

On January 18, the Pope will travel to the city of Iquique, 1,780 kilometers north of Santiago. Mass will take place at Campus Lobito. From this northern city he will travel to Peru to continue his trip.

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Synod on Youth: Faith and Discernment

January 15, 2018-Reading time: < 1 minute

The Youth Synod will take place in October 2018, so it can now be said that the countdown to its celebration has begun. As our readers are well aware, it will focus on the theme. "Young people, faith and vocational discernment."This is of great interest, given the importance of the realities alluded to by each of the three concepts mentioned, as well as the particular meaning that faith and vocation acquire when young people are considered as their subject.

It is, therefore, a field of fundamental importance for the life of the Church, even in our time. Pope Francis He has shown this, among other occasions, when in January of last year, on the occasion of the presentation of the preparatory document for the synod, he wrote a letter to young people in which, among other things, he encourages them to "listen to the Spirit who suggests bold choices".. In that letter, as he explained to Palabra el Cardinal Lorenzo Baldisseri, "the Pontiff exhorts young people to participate actively, because the Synod is for them and for the whole Church, and he listens to the voice, the sensitivity, the faith and also the doubts and criticisms of young people.".

The authorOmnes

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Culture

Nicolás Fernández de Villavicencio: Transforming a product into social responsibility

Omnes-January 5, 2018-Reading time: 3 minutes

Nicolás Fernández de Villavicencio is head of corporate capital markets. As a veteran of the Spanish stock market, Nicolás has been part of large banks such as BBVA and Santander, with twelve years of experience in the latter. In 2004 he created the Valora Foundation, an NGO that he still chairs today.

Text - Jaime Sánchez Moreno

In 2004, businessman Nicolás Fernández de Villavicencio launched the Valora Foundation, an organization that aims to facilitate donations from both companies and individuals to make something that has lost its usefulness to donors meet the needs of those who receive them.

According to Nicolás, Valora came about sporadically and by chance thanks to a brother of his who is dedicated to the world of sweets for children (the "chuches"), which he imports and distributes throughout Spain. Years before the birth of Valora, Nicolás received a call from a friend of his who asked him for sweets for a charity bazaar. He asked his brother if he had any sweets left over, as his company had mountains of different products.

From there, he began a volunteer work in which he distributed products, originally destined to be destroyed, to those who needed them. However, he realized that this method was partly a waste of time. With the idea of making donations more efficient, she founded Valora.

Valora's approach to the use of surpluses follows that of the financial markets. A software with which "manage everything with only two people in the Foundation, which seeks to make people aware of the need to use something that apparently serves no purpose, preventing it from going to landfill, thus acquiring a second life.". Valora converts a problem into three fundamental advantages: a Corporate Social Responsibility action, a saving on the cost of transport to the landfill or storage and a tax deduction if the donation is valued in books.

Valora helps as a platform for Karibu Sana! a schooling project in Kenya for children without opportunities to receive a decent education. The Foundation does not ask for money from individuals and has signed agreements with several companies.

Nicolás believes that "if I had publicly acknowledged the existence of Valora between 2010 and 2014, I would have been looked at badly."At the time, it was frowned upon in a bank to do alternative work, as this could be interpreted as not devoting all your efforts to the bank. Now, however, this aspect is rewarded. He believes that the United States is ten years ahead of Spain, which has also made progress in this area, in terms of reconciling office and volunteer work. Now all companies have a social responsibility report, something unthinkable fifteen years ago.

He emphasizes the importance of passing on to the family the importance of helping others, because "at the same time helping oneself". For Nicholas, Catholicism is based on the example of Jesus, the source of ethical behavior. "He is my inspiration, because his life is the one that teaches you the morality behind this thought: helping others to be happy.". "Possibly if he were not Catholic, Valora would not exist.", he confesses. He adds that "if it exists, it is because Christianity awakens in me a series of concerns that otherwise I would not have done so".

For Nicolas, many non-believers find the reasonableness of the Catholic religion very appealing. In fact, in some respects anyone can be a Catholic almost without realizing it, and Catholicism stands out for its simplicity. According to him, there are many people who do not believe in God, but who could become better Catholics than others who already believe and practice, since the human key to upright behavior is goodness. About Pope Francis he thinks that "he is the 'Superpope', he has broken all the schemes, he wants to lower the whole government of the Church to the level of the others making it much simpler to understand and more accessible to everyone. He is breaking the mold. I think he is an impressive pope".

He studied at Regent's University and the European Business School in London. He has well-formed opinions on a number of current issues, which are also the focus of our conversation. For example, he believes that the "brexit"will not happen. He is convinced that the British will seek a diplomatic solution so that they do not split off completely; for the president of Valora "have realized that they have gone too far".

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Latin America

"The Holy Father will give confidence to our country," Fr. Luis Gaspar, director of the Pope's visit.

Omnes-January 2, 2018-Reading time: 4 minutes

Fr. Luis Gaspar, executive director of the visit of Pope Francis to Lima, has granted an interview to Palabra magazine, in which he refers to the best preparation to receive the Pope, to his visit to Trujillo, and to several Peruvian saints.

-text R. Miner

The pace of preparation for Pope Francis' visit to Peru is hectic. However, Fr. Luis Gaspar Uribe takes a break to comment on some aspects with Palabra. He recalls that the central and final activity of this visit will be the Holy Mass to be celebrated in the esplanade of the air base of Las Palmas, and that the enthusiasm to attend this Eucharistic celebration is overflowing.

On the eve of Pope Francis' visit, it seems logical to recall that Peru received St. John Paul II in 1985 and 1988. What do you remember now about that visit?

-The memory of the visits of St. John Paul II to Peru in 1985 and 1988 is a treasure that has illuminated the lives of many Peruvians. How can I forget that message of John Paul II to the youth in February 1985 in Lima: "Young people of Peru, only in Christ is the answer to the deepest yearnings of your heart. I also remember the energetic appeal he made in Ayacucho, at a time when terrorism ferociously struck that part of the country. From that city, he strongly urged the terrorists to change the path they had embarked on. He called for a world where justice, the defense of the defenseless and freedom prevail. Pope John Paul II showed the world what it means to be a holy man.

How can Peruvians best prepare themselves for the Pope's visit? Has there been any pastoral message from the bishops?

-The motto of Pope Francis' visit to Peru is United in Hope, and the founding unity has its center and root in Christ truly present in the Eucharist. Therefore it is indispensable -as preparation- to visit and remain before the Blessed Sacrament of the Eucharist daily. Cardinal Juan Luis Cipriani wrote two apostolic letters calling the faithful to a profound spiritual preparation to receive the Holy Father. In those documents he told us that this preparation implies seeking Jesus and inviting him to enter our soul so that, with his mercy and forgiveness, he may enlighten our lives, our families, our work, that is, our whole existence. Then he also invited us to pray the holy rosary as a family, a prayer when we leave the house, attendance at Sunday Mass all together, participation in the activities that are organized in parishes, schools and movements for the coming of Pope Francis. And if we speak of hope, we must not forget that hope finds its most important place in the sacrament of Reconciliation. Hope is what helps us to be optimistic in order to see the positive aspects around us and to express our opinions, in family and work conversations, with enthusiasm and a positive sense. In conclusion, the first steps for a good preparation to receive Pope Francis with affection are to be with Jesus in the Blessed Sacrament every day and to go to the sacrament of Forgiveness, whenever necessary, to cleanse our souls of sin.

What issues do you think Pope Francis will focus on during this trip?

-First of all, it should be made clear that Pope Francis' visit is a pastoral trip, in which no political indications are expected to be given. It is undeniable that the Holy Father will arrive in a country with its own characteristics and particular circumstances. Nor can it be hidden the fact that Peru is currently going through a deep crisis where corruption hits the poor hard, because it prevents millions from having access to hospitals and other public services. This practice makes a few people rich, but generates distrust and pessimism in a country that is growing reasonably economically.

Why has the Pope chosen, besides Lima, visit Madre de Dios in Trujillo?

-Madre de Dios is an area of the Peruvian jungle that is rich in natural resources, but also suffers from illegal mining that leads to a series of illicit activities, such as human trafficking. The Pope will go to meet with the inhabitants of the area and will have time to visit the El Principito shelter. Trujillo, a city in the north of the country, was one of the places hit by the El Niño Costero phenomenon at the beginning of the year, which left hundreds of victims who lost everything. The Pope will visit the Buenos Aires neighborhood, where there is a considerable number of people affected by the natural disasters. He will take his message of love and hope to all of them.

There is a lot of devotion to several Peruvian saints, among them St. Rose of Lima and St. Martin de Porres. Can you comment on this?

-The Pope has it deep in his soul that Peru is a land of saints and he has said so: "Peru is a land of many great saints.". He has an enormous attraction to live that popular piety. In addition, he has a personal devotion to St. Martin de Porres. In the first greeting he addresses to the Peruvian people, he does it with the broom saint as a background. It must also be said that as a recognition of his tremendous affection for Peruvian saints, in the rooms he will occupy in the Apostolic Nunciature of Peru, pictures of St. Martin and St. Rose of Lima have been placed to accompany his stay.

In addition to the official anthem, Con Francisco a caminar, by Héctor Quiñones, there is a song, Peregrino de la Esperanza, which won the Bienvenido Francisco contest...

Pilgrim of Hope was chosen in a contest where 381 songs were submitted. The girls from Colegio Santa Anita received one of the highest votes from the public through the web page and then went on to the semifinal and final by the decision of the contest jury. The dream of these girls was to meet Pope Francis, and they will fulfill this dream on January 21 in Lima when they sing to the Pope. It is very nice to see the faith and dedication of these teenagers performing 'Peregrino de la Esperanza'. In addition, we have released the video clip of this song, where one of the most important figures of Peruvian song, Eva Ayllón, joins in welcoming Pope Francis to our country.

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Culture

Growing devotion to Lejeune, discoverer of Down syndrome

Omnes-January 2, 2018-Reading time: < 1 minute

The figure of the French geneticist Jérôme Lejeune, who discovered Down syndrome, is growing in French society and Catholicism, while his cause for canonization is advancing. The Jérôme Lejeune Foundation promotes the cure of trisomy 21, and denounces "the hunt" of trisomic children.

José Luis Domingo, Paris

"Choose life for you to live." This is the title that Cardinal Robert Sarah had chosen for the conference he gave at the end of March of this year in Paris. The occasion was the 23rd anniversary of the death of Jérôme Lejeune. More than 1,500 people were also able to attend the Mass celebrated at Notre Dame. It is a tradition that is repeated from year to year, and which is consolidating as the French scientist's reputation for holiness and recourse to his intercession grows.

In 2012, after five years of intense work by some thirty medical experts, jurists, notaries, etc., the diocesan investigation of the cause of beatification concluded with the sending to Rome of the 15,000 pages of testimonies and evidence. The postulator and the relator of the Cause are currently finalizing the drafting of the PositioThe document will allow the Congregation and the Pope to pronounce on the heroic virtues of the Servant of God, giving him the title of Venerable. A miracle would be necessary for his beatification.....

Spain

Poverty knows no dates

Omnes-January 2, 2018-Reading time: < 1 minute

Poverty lasts 365 days a year. Although at Christmas time people are more sensitive and cooperate more".

Text - Fernando Serrano

"We are called, therefore, to reach out to the poor, to meet them, to look them in the eye, to embrace them, to make them feel the warmth of love that breaks the circle of loneliness."With these words, Pope Francis, in his message for the First World Day of the Poor (November 19), encouraged us to keep in mind the most disadvantaged in society.

The situation in Spain is improving, but not sufficiently so

When one thinks of poverty, the first image that comes to mind is of the most disadvantaged areas of the world: those countries where per capita income does not exceed two dollars a day. But poverty also exists in Spain. According to the EAPN-Spain report, The state of poverty, monitoring of the poverty risk and social exclusion indicator in Spain.Since 2008, the number of people at risk of poverty has increased by more than 1,242,000.

Latin America

Pope calls Peru and Chile a "land of saints

Omnes-January 2, 2018-Reading time: < 1 minute

Pope Francis will visit Chile from January 15 to 18, followed by Peru from January 18 to 21. "You are a land of saints"said the Pope to Cardinal Juan Luis Cipriani, Archbishop of Lima. Fr. Luis Gaspar, executive director of the Pope's trip to Lima, invites in an interview with Palabra to prepare with the sacraments of the Eucharist and Reconciliation. And Chilean Bishop González Errázuriz reflects on the visit. 

TEXT R. Miner/F. Serrano

June 19 last year was a day of celebration for Chile and Peru. On that day, the official announcement of Pope Francis' visit to both countries was made public. Several months have passed, and the arrival of the Holy Father to Chile, on January 15, and to Peru, is imminent. The first time the Pope traveled to Latin America was to Brazil in 2013, shortly after being elected, on the occasion of World Youth Day. Now it is time for Chile and Peru. Uruguay and his native Argentina remain for later.

The motto of his pastoral trip to Chile is My peace I give you, and Peru, United in hope. It looks like they are coming "as a perfect fit in countries that often travel along paths of confrontation and misunderstanding".he assures Word Luis Gaspar Uribe, executive director of Pope Francis' visit to the Archdiocese of Lima.

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Resources

Giving more space to the conscience of the faithful

Omnes-January 2, 2018-Reading time: < 1 minute

Leaving space for the conscience of the faithful, without trying to replace it, and at the same time helping them in the formation of their conscience, is an exciting and possible task.

Arturo Bellocq - Professor of Moral Theology, Pontifical University of the Holy Cross, Italy

An important part of the pastoral conversion to which Pope Francis calls us consists in "forming consciences".  instead of "pretend to replace them",  at "leave room for the conscience of the faithful". (cfr. Amoris laetitia, 37). This is a valuable indication for Moral Theology, which wants to give a reason for the Christian experience. In fact, Christian morality is not only a morality of truth, by which we know what we have to do to be happy. It is also a morality of freedom: the good Christian advances along the path indicated by Jesus Christ in the Gospel because he wants to, because he is personally convinced that this program of life fully responds to his desires for happiness.

 

 

Criticism of post-truth

December 18, 2017-Reading time: 2 minutes

XISKYAVALLADARES

-Religious of the Purity of Mary Congregation

@xiskya

It seems that the "fakes" are all the rage. Fake news, fake images, fake videos. All in order to manipulate reality or, in the words of David Redoli: "More than adapting to reality, We adapt reality to our beliefs. To do this we may go so far as to reject facts and data. We call it cognitive dissonance". We swallow everything that comes to us and not everything that comes to us is verified or contrasted. We are seeing it in the Catalonia issue, but it is in everything, also in the hoaxes that have spread about the critical state of Benedict XVI, in many words wrongly attributed to Pope Francis, in news about celebrities and even in false heresies allegedly from Amoris Laetitia. We spend a lot of time dismantling lies when we don't have to.

Manipulation to adapt reality to our convenience is a big problem. But it is not the only one. A few try to manipulate us; the main problem is the speed with which we circulate these manipulations. "fakes" without verifying or contrasting. As if everything that appears on the screens, by the mere fact of appearing, already means that it is true. I don't know if this is due to the hidden desire to be the first to publish, or the ones who most want to be the first, or the ones who most want to be the first to publish. "like" o "retweets" we get, or those of us who have the most impactful image or news.

Maybe we should look inside ourselves, especially to find out what motivates us deep down when we share information or an image. It's not easy, I know. But it helps me to ask myself the question: "Is this going to do any good to those who receive it?" And, of course, check the content well before clicking. Christians cannot settle for post-truth.

Let's not be fooled: everything is a story. The story is almost always very different. Let's look for the truth.

Talk about it with children and the elderly

The healthy development of society depends on strengthening and stabilizing the family nucleus. Laws are needed to protect and support families through marriage, work-life balance, education and life.

December 12, 2017-Reading time: 2 minutes

CESAR MAURICIO VELÁSQUEZ

@cesarmvelasquez

The decline in marriages and family stability in more developed countries affects the social and economic order. Data indicate that children in delinquency, for example, lack one or both parents. This absence causes school dropout, loneliness and bad habits that affect the physical and emotional health of children. Studies on the subject are abundant as well as those who recognize the value of the family, the importance of defending the cell of society. All this is true, but the problem deserves immediate answers and profound plans to help the new generations.

The diagnosis of difficulties in couples, marriages and families could be linked to effective proposals. Sometimes the best proposals to strengthen the family are rejected because they speak of values, virtues in disuse due to ideological currents that preach freedom without responsibility, success without loyalty and happiness without sacrifice.

Strengthening the family and ensuring a good future for children requires a minimum of respect in friendship and courtship, as well as realism and maturity in making the decision to marry. In some places, the requirements for acquiring a driver's license are stricter than those needed to get married. While ending the union may be easier to divorce than closing a bank account.

According to a study by the Business Insider As of May 2014, Chile is the country with the lowest divorce rate (3%). The percentage of divorced people in some Latin American countries is Guatemala 5%; Colombia 9%; Mexico 15%; Ecuador 20%; Brazil 21% and Venezuela 27%.

The law alone does not make the family, but the laws that favor its identity are a legal and material support to parents that contribute to social, moral and economic stability. There is no other institution capable of doing all the good that is achieved in the family. Whoever has doubts about this could talk to children and the elderly.

Where is "home"?

"Home" is the place that has a roof and walls, inside which we feel sheltered; but home is also the place where we are welcomed without objection in times of persecution, war or famine. Where we are healed.

December 12, 2017-Reading time: 2 minutes

Dostoevsky, in "Crime and Punishment, puts in the mouth of one of his characters these words: "Every man should have a place to go.". And in very few words he manages to concentrate the measure of the infinite need inscribed in our deepest fibers: the need and desire for a house.

Y "home" is the one that has a roof and walls, inside which we can feel sheltered, be ourselves to the core without fictions; but home is also the place where we are welcomed without objections when we go through difficulties or flee from situations of war, hunger, persecution; the place where we are healed, a web of relationships that are good and special for us.

With this in mind, in order to facilitate its task of responding to the concrete needs of people living in situations of vulnerability throughout the world, AVSI has launched the following campaign Tende 2017-2018 on one question: where is "home"? which provokes and invites you to support four projects to help in crisis situations.

These projects are as follows. In Iraq, the reconstruction of an asylum in Qaraqosh, the population of the Nineveh plain to which the inhabitants expelled by Isis in 2014 are returning; asylum proposed as a place of education and child protection (it hosts 400 children), but also an engine for the reconstruction of a wounded community.

In Syria, Open hospitalstwo in Damascus and one in Aleppo, to ensure care also for the most destitute. In Uganda, an integrated system of actions for the reception of refugees - more than 1.5 million from South Sudan - and the accompaniment, education and job training of young people. In Italy, Portofrancoa network of centers that offer free tutoring and study support to young people in difficulty, Italians and foreigners, thus promoting welcoming and integration.

But the basic intention of this campaign is to combine concrete help with a sharp, personal and common reflection on the issue of poverty. "house", central core for our plural societies to yearn for and be inclusive and free.

The authorMaria Laura Conte

Degree in Classical Literature and PhD in Sociology of Communication. Communications Director of the AVSI Foundation, based in Milan, dedicated to development cooperation and humanitarian aid worldwide. She has received several awards for her journalistic activity.

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Gender ideology and Christian vision

December 11, 2017-Reading time: 2 minutes

In many places, the pressure to introduce what is often called gender ideology into education, customs and various spheres continues and is becoming more pronounced. If the second term of the expression, gender, has acquired new and debatable linguistic uses under this pressure, the first, ideology, suggests that the content of this way of thinking is part of the succession of approaches that in contemporary times have sought to undermine, one after the other, the transcendent meaning of human life.

The Christian faith, which is not an ideology, nevertheless sheds light on events and reminds us that the difference (which does not mean inequality) between men and women comes from God's creative design. This is why the recent Magisterium, both of Pope Francis and of previous Popes, has pointed out the shortcomings of this approach, and in particular without limiting itself to the level of intellectual or theoretical discrepancy, but also in response to the attempt to impose it in the various spheres of social life; against this background is placed Francis' repeated denunciation of gender ideology as an "ideological colonization" that aims at "change the mentality or structure" of a people.

In practice, and also in the intention of its designers, gender ideology becomes pressure, and pressure translates into imposition, for example when it seeks to dominate legislation, most importantly educational legislation (thus entering into the conscience of minors, to influence from the root) and to make the observance of its principles obligatory in all fields. The battle for gender has already begun in the legislative arena in many countries. If in the realm of ideas the "colonizing" ideology has met with little resistance, as pointed out in an article on this subject published in this issue of the magazine, it is desirable that legislators, politicians, teachers and educators now assume their responsibility.

The opinion that our awareness of what is happening and of the need to act with prudence and clarity does not seem to be enough is very plausible. Nor should the rejection produced by remembering the truth of the human being and unveiling the fictitiousness of a socially constructed genre, and protected by the climate of moral permissiveness and relativism, come as a surprise. Ultimately, as the author of the article says, "the overtly unilateral orientation in their approaches prevents the necessary dialogue."as is natural and proper to any ideology.

The authorOmnes

Culture

Interview with Joseph Enkh-Baatar, Mongolia's first priest

Omnes-December 6, 2017-Reading time: 5 minutes

Father Joseph is the only native Catholic priest in Mongolia, a country where Catholicism has a small following (only about 0.05% of the population) and where the Church is among the youngest in the world.

1-How do you live being the only Catholic priest in Mongolia?

Actually the Catholic Church in Mongolia is one of the youngest in the world today. This year we are celebrating the 25th anniversary of the Catholic Church in Mongolia. The search for the word of God was planted 25 years ago and it is growing little by little, bearing fruit for all of us. I am one of the fruits of that search and there are young people who want to become a priest or a nun to work for the kingdom of God. At the moment we have seminarians studying in South Korea and some girls expressed their interest in going to the convent.

2- What moved you to become a Catholic?

First, I went to church thanks to my older sister when I was seven years old. Initially I liked going to church because of its atmosphere. Later, I gradually got to know more about Jesus, the Bible, faith and the teachings of the Church. Faith in God became more and more important in my life. It gave an answer and meaning to all my questions that I had since childhood. Through faith in Christ and my personal experience with God I deduced that I found the ultimate meaning and purpose of my life. During my high school years I consulted the Bible by sharing it every Friday. After using it, I would run as fast as I could and tell myself that I was the happiest boy in the world because I felt God's immense love. Since then I went to church every day.

3- What did you find in Catholicism that other religions do not have? What religion did you practice before converting to Catholicism?  

Of course we respect all religions, but we have to admit their differences and peculiarities. Personally, I found the truth, meaning and purpose of my life in the Catholic Church. For me the peculiarity of Catholicism or Christianity that in general differs from other religions is Jesus Christ himself. There are no other religions whose leader spoke, thought and acted like him, or who showed so much love towards humanity through his incarnation and sacrifice on the cross. Moreover, compared to other Christian communities, the Catholic Church is unique in many ways. The Catholic Church is the only Church of the time of Christ. It has a rich tradition in many aspects, especially in theology, philosophy, liturgy, etc.

When I was born, Mongolia was a communist country, and there was no religious freedom, which was won with democracy in 1990. The Catholic Church came to Mongolia in 1992, and I started going to mass in 1994 when I was only seven years old. Because I did not practice any other religion before I went to Buddhist temples a few times a year with my family.

4-How did your family react when you told them you wanted to become a Catholic priest?

After graduating from high school, I told my family, along with the parish priest, that I wanted to become a priest. After hearing the news that I wanted to become a priest, my mother cried for almost three months because she loved me very much, and she did not want to send me away. There is no seminary in Mongolia and I had to go abroad. Besides, my mother was not a Catholic at that time and did not know much about the Catholic Church and the priesthood. Most of my family and relatives were not happy with my decision to become a priest, because my father had passed away and I was the only male in my family, with two older sisters; in Mongolia, men are considered the only ones who will carry on the family lineage. In spite of everything, after graduating from university I wanted to go to South Korea to study in the seminary, and all my family members, although saddened, gave me their blessings and support. I was greatly helped by the guidance I received from Wenceslao Padilla, the Apostolic Prefect of Ulaanbaatar. From him I learned his generosity, openness, optimism, joyful spirit and love for his sheep.

5-How does Christianity coexist with other religions in Mongolia? And in South Korea?

In Mongolia the major religions really coexist in harmony. We have annual meetings and conferences on religions during the World Peace Day. At my ordination we had important guests such as Buddhist lamas (monks), a Protestant pastor, a Shinto priest and a Russian Orthodox priest. The Catholic Church in Mongolia also has a friendly relationship with the Mongolian Evangelical Union, which is the largest union of Protestant churches. The only difficulty is cooperation with the Mongolian government or institutions. Although there is religious freedom in the country, after being a former communist state, there are still very strict regulations for granting permits for religious activities and visas for missionaries.

In South Korea, the Catholic Church also has a good relationship with other religions. Compared to the Church in Mongolia, the Korean Church is much larger, more influential in society, and has a greater social acceptance. However, the collaboration between the Catholic Church and other Christian communities is a bit obscure and difficult. Sometimes I feel sorry that some Protestant communities see the Catholic and other communities as a threat or a competitor.

6-How many people usually go to your parish? What activities do you do there?

I am working as a curate at St. Peter and Paul Cathedral. We have about 340 baptized people and half of them come to church weekly. At the moment, we have two parish seats, nine different age groups (e.g. children, elementary students, youth, young couples, adults, international community, etc.), three catechism classes, two Sunday school classes, one confirmation class, Bible class, and three liturgical groups (choir, altar children, lectors). Usually, all the groups make their annual plan and programs, and help in different activities and services in the church. Especially, during this period we are more focused on preparing the 25th anniversary of the prefecture and organizing different activities related to this event, such as seminars, tree planting, etc.

7- Are there plans to open more parishes in Mongolia?

Yes, of course. The good news is for everyone. But as Jesus said, we need more workers in the Lord's field. We need more missionaries and especially local priests and nuns who announce the Gospel and serve the Church. Also, we need to train more lay missionaries, because the Church cannot depend only on priests and religious.

8- Are there prospects for new priestly or religious vocations?

We are trying to have vocation day annually and we are organizing different activities and seminars every two months for those who are willing or interested in becoming priests or religious. I am really convinced that these vocation activities and seminars can help young people to understand the call of God and discover their own vocation, whether or not as a priest or religious. Vocation is for everyone, and it is not only about becoming a religious or a priest. It is listening to the voice of God in one's life and responding to it. Listening to, following and fulfilling one's vocation is always beautiful and is an instrument through which we can give fulfillment to the meaning of our existence.

 

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The World

Christians, key to Lebanon's stability

Omnes-December 5, 2017-Reading time: < 1 minute

Pope Francis has these weeks been making frequent appeals to pray for peace in the Middle East and for stability in Lebanon. In the background, the tension between Saudi Arabia and Iran. The Maronite Patriarch, Cardinal Bechara Boutros Raï, held a historic meeting in Riyadh (Arabia) with Crown Prince Mohammed bin Salman.

Rafael Miner

Saudi Arabia and Iran are not only engaged in their own particular battle in Yemen and Qatar. The one affected now, with a worrying intensity, is Lebanon, the country of the cedars, where 40 percent of the 4.5 million inhabitants are Christian, which is not the case in other countries of the Middle East.

What is happening in Beirut, and by extension throughout Lebanon, cannot be considered to be within the framework of normality. In March 2014, President Suleiman served out his term and left office. Political rivalry was accentuated, due to the terrible war in bordering Syria. Finally, in October 1016, largely thanks to the Maronite Patriarch Bechara Boutros Raï, who called for a responsible attitude, the parties reached an agreement with the election of the new president, the Christian Michel Aoun.

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Spain

Final stretch of the Diocesan Plan of Evangelization in Madrid

Omnes-December 5, 2017-Reading time: < 1 minute

The Archdiocese of Madrid launched, at the urging of Archbishop Cardinal Carlos Osoro, an ambitious Diocesan Plan of Evangelization, which has now entered its third and final year.

Javier Peño

The Diocesan Plan of Evangelization that the Archdiocese of Madrid began at the end of 2015 faces its third and final year with the hope that all the work done can be translated into a real boost to the Christian life of the faithful of the Church on pilgrimage in Madrid.

The Archbishop, Cardinal Carlos Osoro, has been in charge of going personally to each of the eight vicariates that make up the archdiocese of Madrid to present the main lines of work for this new exercise, which is based, naturally, on the balance of what has been done and achieved thanks to prayer and study in the previous exercises.

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Latin America

Marian devotion in the United States, strength for the family

Since the Virgin Mary appeared in Wisconsin in 1959 to young Adele Brise and asked her to teach the faith to children, devotion to Our Lady has spread throughout the United States. The challenge is to sustain the faith of young people and strengthen families.

Juan Velez-December 5, 2017-Reading time: 5 minutes

Love and devotion to the Virgin Mary is an integral part of our Christian faith. This story is an attempt to give an overview of Marian devotion in the United States (U.S.). Two years ago, a priest friend of mine told me that he was going on a pilgrimage on foot to a Marian shrine. I thought he was talking about Mexico, and he surprised me by telling me that he and twenty people from his parish were walking 200 miles to the small town of Champion, Wisconsin, in the northern United States, near the city of Green Bay. In that region of the country, settled by emigrants from Belgium, the Blessed Virgin appeared to a young girl, Adele Brise, in October 1859. 

At the time, the vast region in northwestern Wisconsin was sparsely populated by farmers, who had only an itinerant priest to minister to them and teach them. Our Lady's message was very simple: to teach the faith to the children. The beautiful Lady appeared to the young girl and said to her: "I am the Queen of Heaven... Gather the children in this savage country and teach them what they must know for their salvation... EnsTeach them to use the catechism, how to make the sign of the cross and how to approach the sacraments. That is what I want you to do. Go and do not be afraid. I will help you. Adele began catechizing children, going from house to house along the Green Bay peninsula. Eventually, she founded a religious community dedicated to Our Lady of Good Help, and founded a school that has contributed to the Christian formation of children and families in the area. 

In 2010, David Ricken, Bishop of the Diocese of Green Bay, gave official Church recognition to these apparitions of Our Lady. Today, many people go to this shrine, the only one in the U.S. where Our Lady has appeared, to honor her and ask for her help.

The Catholic faith is Christocentric. The close relationship between Jesus and his Mother, and the efficacy of devotion to her, is verified day by day by Eucharistic adoration of her Son. Chapels with Eucharistic adoration have increased in the USA. Most cities, especially those of medium size or larger, have several parishes with perpetual adoration of Jesus in the Blessed Sacrament. In these chapels, the prayer and meditation of the rosary is a central part.

Marriage and the family

St. John Paul II repeated many times that man is the way of the Church. And it is necessary to know Christ in order to know man, made in the image and likeness of God the Son. Later, the Pope taught that the family is the way of the Church. It is in the family that faith is born and love is lived. The family is the domestic church.

Today more than ever, marriage and family are under attack in American society. Although this happens in many countries, the consequences are strongly felt here. This is largely due to a lack of faith and Christian living that leads to selfishness, lack of respect and mutual trust. The crisis of the family reminds us of the urgent need for God in personal life and in society. This renewal passes through the Holy Family. The relationship with Jesus, Mary and Joseph is the marvelous example of love, dedication, respect and work in the home.

Young people

In the past, the Legion of Mary has been well received in the USA, but today this fine organization, which worships our Heavenly Mother, is in need of young members. It is necessary to look for new methods to enthuse the youth and awaken their ideals.

A recent survey indicates that until a few years ago young people in the United States abandoned the faith as early as 18 years of age, and now this happens soon after the age of 13. There is an urgent need to train youth to mature and keep their faith alive in the face of the bad example they receive from friends in the school environment, and from those in the media who promote destructive materialism and hedonism. 

Fr. Ezequiel Sanchez, director of the Shrine of Our Lady of Guadalupe in Chicago, told me about his experience. This year, a sodality for mothers and daughters has been formed at the shrine under the name of Daughters of Mary. There the young women are treated with their families, and there are some activities for the daughters and others for the mothers. The confraternity consists of 28 young women, ages 13 to 18, and their mothers. Fr. Sanchez comments that in this work of youth formation it is necessary to take into account the needs of the young people and the cultural differences between immigrant youth and those from the United States. The former are social and the latter are quiet. In this shrine there is also a large catechesis for children. At present, some 500 children attend with their parents, and they are insisted on the need to live their faith coherently so that their children will learn it.

The shrine of Our Lady of Guadalupe is visited by about one million people every year. This encounter with God through Our Lady leads to many desires for conversion and formation. As in the parishes, couples are prepared for sacramental marriage, and others in situations where there are impediments to validating their marriage. It is, however, a matter of healing the wounds of families. Many times we think of getting people out of sin, but here we go beyond that and help them to heal.

Louisiana, California...

Popular piety is an element of Christian life, which requires doctrine and sacramental life, and in which the practice of the virtues is indispensable. For the Solemnity of the Assumption of the Virgin Mary, in Louisiana there is a "procession" The event, which celebrates the arrival of French Catholics in Louisiana, consists of taking the Virgin in a boat surrounded by other boats to the port of St. Martinville. The event, which celebrates the arrival of French Catholics in Louisiana, consists of carrying the Virgin in a boat surrounded by other boats to the port of St. Martinville. It begins with mass in French, and continues with stops at various ports where the rosary is recited and Eucharistic adoration takes place. Many of the faithful participate, and this year the bishop of the area presided.

In the middle of the last century, Fr. Patrick Peyton promoted the family rosary from California. His motto was simple: the family that prays the rosary remains united. He organized rosary gatherings all over the world, called Family Rosary Crusade. Today, the name has changed to Rosary Rallies. I remember a rally that took place in 2009, in a soccer stadium in Los Angeles. The rally consisted of praying the rosary with meditations on each mystery, musical numbers and testimonies of several people such as the actor and film producer Eduardo Verástegui, or a young survivor of the massacres in Rwanda, Immaculée Ilibagiza.

The rosary, very widespread

Today, thanks to radio and television, the rosary is heard and the life of Our Lady is meditated on in every part of the United States. On television, EWTN extends the Mass and the rosary to millions of people. Relevant Radio broadcasts programs to an audience of 130 million in many cities across the country, and many smaller radio stations promote this devotion to Our Lady.

In conclusion, to speak of the Virgin Mary is to speak of the Catholic faith and the Redemption. It is about Christian doctrine and popular piety. The love of the faithful for the Virgin Mary leads to a greater encounter with Jesus and his Church, which is manifested in conversions of individuals and families, the discovery of different vocational paths and strong support for pro-family and pro-life movements.

From what has been said here it can be deduced that Marian devotion in the United States has a very diverse origin, which brings with it the challenge of fostering Catholic unity while respecting one's own customs and devotions. There are other challenges in the practice of Marian devotion; among them is translating that piety into fruits for Christian life in the family, the workplace and society in general.  

However, these challenges in no way diminish the vital importance of past and present Marian worship in the United States that we have sought to highlight here. We must finally add that the centenary of the apparitions of Our Lady at Fatima, as well as the Marian piety of the Popes, have fostered devotion to the Virgin Mary in this country and have given rise to a strong evangelizing impulse.

The authorJuan Velez

Chicago (United States)

Father S.O.S

Textile fibers

Some readers suggest that we talk about the care of clothes: washing, ironing, etc.... It is a very broad topic, especially due to the very different composition of the various fabrics, which require different care.

Maria Amparo Gordo and Maria Angeles Muñoz-December 2, 2017-Reading time: 3 minutes

A prudent measure is to read the labels on clothing, which indicate the treatment that should be given to them. If you do not know the meaning of any of the symbols, you can quickly find them on the Internet.

In any case, it is important to be able to identify natural and chemical textile fibers, to know their general properties and, consequently, to know how to treat them.

There are natural fiberswhich can be vegetables, such as cotton, flax, jute, hemp or sisal; animalssuch as wool, silk or hair; and minerals, such as asbestos. On the other hand, the chemical fibers can be of natural polymer, such as viscose, modal, cupro, acetate and triacetate, or from synthetic polymer: polyester, nylon, acrylic or elastane, among others.

Natural fibers vegetables have the following properties: they dye well; they have low acid resistance and high alkali resistance; they offer high moisture retention; they have low resilience, both dry and wet, so they wrinkle easily and do not recover on their own except by ironing. Consequently, these fibers generally require care when spotting, laundering or spinning.

Neutral or alkaline soaps should be used for washing. Full detergents or bleach should only be used on white garments. Fabric softener is not necessary. Although they are usually washed with water, dry cleaning is recommended for colored linen, and spin-drying should be avoided. As for ironing, its quality is linked to the degree of humidity. 

Natural fibers of origin animal The most common are wool, silk and leather. Their composition is mainly protein.

Wool and silk have many properties in common: good resilience, which allows their recovery after having been deformed; little resistance to high temperatures; mechanical action with heat and humidity can produce shrinkage; good capacity for dyeing; they do not resist bleach; the use of bleaching agents is completely discouraged, and the only one they can withstand is hydrogen peroxide, with caution and rinsing immediately; they are very sensitive to mild alkalis, so we will take care of the color when stain removal, especially in silk. Softener can be used with caution for wool, and a few drops of vinegar for rinsing in silk. The quality of ironing is linked to the degree of humidity of the garment; it is better to treat them dry. Wool knitwear can be washed with water and neutral detergent. If it is done in the washing machine, use the wool program and without sudden changes in temperature (set the temperature selector to 0º).

Leather differs greatly from other natural fibers in terms of properties, treatment and care. If we are not sure of the proper treatment, the best thing to do is to take these garments to a specialized dry cleaner.

The chemical fibers of natural polymer imitate natural fibers. Among their most outstanding properties we find: they are easy to care for both in washing and ironing; they are moderately stiff and not very resilient, wrinkles are very marked; they generate little pillingThey are long lasting and resistant to external agents such as mold and mildew; oxidizing products should be used with caution.

The chemical fibers of synthetic polymer are entirely chemical, obtained from man-made products. They are classified according to the way they are obtained, e.g. polycondensation: polyamide such as nylon, perlon, enkalon; polyester, such as terylene, terylene, terleka, terylene, trevira, dacron; or polymerization: the fibers acrylic such as acrylan, orlon, leacril, crilenka; and polyurethane fibers such as elastane or lycra. Their properties are: they are usually low cost; high formation of pillingThey absorb grease well; low water absorption; can become charged with static electricity due to friction and heat; are quite abrasive or very elastic.

The weak point of the acrylic fiber is that it should not exceed 30º of temperature; they shrink and deform easily. In machine washing it is advisable to use the wool program, and dry it on a horizontal surface.

The authorMaria Amparo Gordo and Maria Angeles Muñoz

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Evangelization

Catechesis for young people with disabilities

This section of Palabra is bringing together, in preparation for the Synod of Youth next October, various initiatives related to youth ministry. On this occasion, we are gathering the suggestive project, promoted by the Catholic University of Chile, for catechesis with people with disabilities.

Pedro Urbano-December 2, 2017-Reading time: 3 minutes

A group of academics from the Pontificia Universidad Católica de Chile has developed a rare but necessary initiative: a catechetical material for people with cognitive disabilities. 

The materials have been prepared by members (academics) of the university community. Even though it is not a student-led project, it can be framed in some way among the initiatives of the Catholic University in which students are directly involved, such as the "Innova Pastoral" contest for proposals for Christian innovation in different fields, collaboration with the missions, solidarity projects, etc. In this case, there are four books for First Communion and Confirmation catechesis, with a particular focus: they are designed to prepare groups involving people with cognitive disabilities.

Origin of the proposal

The material arose from the concern presented by Fabiana Sevilla, a speech therapist who has been working for years with people with Down syndrome, when she lived the experience of being a godmother at a Confirmation. As explained by Dr. Macarena Lizama, who directed the project, "Her experience as a confirmation godmother generated the concern about the existence of material aimed at people with cognitive disabilities and how was their experience in the development of their spiritual life [...]. We talked about it as a team, looked for literature and the possibility arose of competing for resources to develop educational material for catechesis, which had information and adaptations so that it could be worked on in groups where children and young people with cognitive disabilities participated".

In this way, as Marta Winter, Director of Communication at the Catholic University of Chile, explains, these materials are a way to contribute to a more just and inclusive society, and to make effective the rights of people with disabilities in relation to access to information, education and to be able to make their own decisions. One of the motivations of this project, in particular, was to achieve a material with which people with cognitive disabilities could fully enjoy and cultivate a religious and spiritual life through the knowledge of catechetical content, adapted to their needs.

Research competition

These books were developed by an interdisciplinary team of professionals with expertise in the areas of disability, theology and the design and production of educational materials.

Specifically, Dr. Macarena Lizama, pediatrician and director of the "Centro UC de Síndrome de Down", as well as Fabiana Sevilla, speech therapist, together with Andrea Lisboa, special educator, Norma Miranda, catechist, Francisca Bustamante, designer and illustrator, and Catalina Manterola, design student of our University. 

The work is part of the result of the project titled "Cultivating the spiritual life of persons with cognitive disabilities: development of support materials for the promotion of spirituality and education in first communion and confirmation catechesis". It has been supported by funds from the "Research and Creation Contest of the Pastoral UC", in its 2015 version, and from the Vice-Rectory of Research of the Catholic University. 

Dr. Lizama explains how well received they have been, both among the catechists and the people to whom the catechesis is directed. "The reception has been excellent."he says. "The catechists who participated in the workshop were motivated, reflecting the great need for this type of material. We had the attendance of catechists from Viña del Mar and Talca, as well as from different parts of the metropolitan region, which leaves us very motivated to be able to move forward in the search for resources to have this printed material for its distribution and massive use.". In addition, they already have experience of its use in catechesis with people with cognitive disabilities: "We conducted pretests, so as to assess whether the instructions for the activities were clear. We also discussed it with parents of people with cognitive disabilities and catechists.".

Available content

The material developed is translated into four books, which were presented to the community a few months ago. They contain materials for First Communion catechesis, one of them for the catechist and another with activities for the student, and two books for Confirmation catechesis, one a guide for the formator and the other for the confirmandi. 

Since the project is not motivated by a profit motive, all these books are available to the community: parishes, catechists or people who want to use them. Therefore, they can be downloaded free of charge from the website of the "Centro UC Down Syndrome", www.centroucdown.uc.cl. However, "we hope that some publisher will be motivated to make this printed material available, so that it is accessible to those who require it."says Macarena Lizama.

The authorPedro Urbano

Resources

On the role of canon law

Several current commemorations also invite reflection on the role of canon law: the 500th anniversary of the death of Cardinal Cisneros and the beginning of Luther's reform, and the 100th anniversary of the first code of 1917.

Nicolás Álvarez de las Asturias-December 2, 2017-Reading time: 9 minutes

A good part of the last century was spent by canonists trying to justify the legitimacy of their task. Not a few considered that canon law was opposed to the teachings of the Gospel, to the Church willed by Jesus and guided by the Holy Spirit. Ultimately, it was considered an eminent expression of the worldliness into which it had fallen. Its disappearance was postulated as an indispensable requirement if the profound renewal of the Church was to be truly achieved.

The doubt that is still lingering

It is true that as the teachings of the Second Vatican Council were received more calmly and, above all, after the promulgation of the new Code in 1983, objections began to diminish and canon law seemed to acquire a new citizenship and a certain legitimacy. In addition, many prominent canonists reflected on the foundations of their science and offered a much more profound and well-argued vision of the role of canon law in the history of canon law. essential in the life of the Church.

However, neither the new Code nor the contribution of canonists have finally dispelled the doubt. The contrast between law and mercy, rigidity and flexibility, are legitimate ways of explaining the newness of the Gospel and a strong shock for the Church to know how to be always at the service of man, of every man. But only colloquially can it be said that canon law is the defender of law and rigidity, in the sense of the oppositions indicated. Indeed, if we turn to the classics, law appears as what belongs to everyone, what is due to him in justice; and if we turn to the great events that shaped our culture in its most recent version, law appears as what guarantees the equality of all men and protects them from the excesses of the powerful. Something similar must be said of its role in the Church, but not only.

In 2017 several historical commemorations have coincided that allow us to reflect on some aspects of the role that canon law plays in the ecclesial community. In light of them, it is hoped to be able to dispel, at least in part, the doubt about its legitimacy and usefulness, as well as to illuminate the meaning of the latest changes introduced by Pope Francis in ecclesial discipline. As can be seen, it is a question, once again, of having recourse to history as magistra vitae.

Two relevant episodes of the 16th century

2017 marks the 500th anniversary of both the death of Cardinal Cisneros and the beginning of Martin Luther's reformation. Both events speak of the reform of the Church, albeit with profoundly different accents. In both, the role of canon law was relevant and illustrative for understanding its function in the ecclesial community and its foundation.

a) Cisneros, paradigm of Spanish reform

Cardinal Cisneros (1436-1517) is one of the great reformers of the Church in Spain and one of those who made possible the significant contribution of our country to the Council of Trent. An observant Franciscan, he understood, also vitally, that any reform consisted fundamentally in the return to the origins; origins that, with the passage of time, were in fact distorted, thus disfiguring the face of the Church. Along this path, both Cisneros and the rest of the Spanish reformers perceived in canon law a double function and, at the same time, a limit.

The first function is gnoseological, since the original charism, at least in religious orders, was embodied in the primitive rule. We must return to it. Indirectly, it is assumed that the law did not denaturalize the charisms, but preserved and consolidated them in the face of the passage of time. 

The second is disciplinary. The law may be said to embody the existence in the Church of a potestasIt is endowed with sufficient means to preserve it from any deviation from what it understands to be a gift received from the Spirit, and to correct the course when such deviations have occurred. Canon law does not appear, therefore, as contrary to the work of the Spirit, but as an instrument to protect and, if necessary, to return to this divine design. This power, in the hands of legitimately constituted pastors (the Pope and the bishops), must be exercised as an essential part of the mission they have received from Christ.

The limit comes from the realization of the ineffectiveness of laws when there are not those who want to apply and live them, and it can only be overcome through adequate formation; of pastors, in the first place. The foundation of the University of Alcalá - not specialized in law - is significant of the genius of the Spanish reform, based first on the formation of people rather than on the promulgation of laws or the creation of institutions: a permanent challenge and lesson, so that canon law can truly play its role.

b) Martin Luther and his "parable" in canon law

If for Cisneros canon law is a source of knowledge of the direction to be taken by the reform and an instrument (even if limited) to achieve it, for Luther (1483-1546) it is the opposite.

Just as the beginning of the Protestant Reformation is linked to an event of tremendous visual force (the posting of the 95 Theses on the door of the Wittenberg Palace church), its evaluation of canon law is marked by another event of no lesser force: the burning at the stake of the corpus iuris canonici on December 10, 1520. Canon law was considered to be an instrument of the Pope, specifically the one with which he held in check both the liberties of the churches and of Christians, as well as the Gospel itself: "If their laws and rites are not abolished, and their liberties restored to the Churches of Christ and diffused among them, they will be guilty of all the souls that perish under this miserable captivity, and the papacy is truly the kingdom of Babylon and of the true Antichrist."he would come to affirm. The initial abolition of all canonical discipline, however, led the reformed communities to organizational chaos and disorder in substantive matters, which also affected public morality. Hence, some provisions that were essential to ensure order in the new communities soon began to be "rescued" from the burned books. Luther himself enthusiastically supported these attempts: "There are many things in the Decretum of Gratian... which are of exceptional value... because in them one can perceive the state of the Church as it was in antiquity, in its origins.". In this way, Luther's thinking on canon law traces a parable, from its most absolute rejection to the recognition of a double usefulness: as a source of knowledge of antiquity and as a discipline that guarantees order.

This recognition is not of the potestas which would be at its origin. In this Luther will remain firm, entrusting ecclesiastical legislation to the temporal authorities: hence his reform cannot be considered "true" (following Congar's terminology), since it in fact breaks communion. However, as far as the foundation of canon law is concerned, the Protestant reformers attuned to and spread a conviction always present in the canonical tradition, the existence in canon law of dispositions that do not derive from pontifical authority, but from divine law, to which even the pope must be subject. These divine provisions will be assumed by the reformers who will consider them - like the Catholics - binding not only for the Church, but also for the civil orders. Thus, the new modern law, which was beginning to emerge in those years, would receive as its ultimate foundation a natural law, whose source of transmission had been canon law.

The lessons of the last hundred years

If the aim of canon law, as it is perceived in the 16th century, is to preserve the original reality, to bring it back to the original reality and to guarantee the ecclesial order, knowing that it is founded on the very authority of God and on the power that He has entrusted to the pastors of the Church, the permanent issue is how to make it happen in fact that function. Both the commemoration of the first centenary of the first canonical codification and the successive reforms that have marked the 20th century and so far in the 21st century shed light on the issue.

a) A cognizable and enforceable law: the 1917 Code

The First Vatican Council (1869-1870) was the occasion for many bishops to ask the Pope to carry out a work of synthesis of the canon law then in force, since it was almost impossible to apply, given the dispersion of laws in collections of diverse nature and their accumulation without the most recent ones necessarily abrogating the older ones. 

This suggestion was carried out by Pope St. Pius X (1903-1914), who began and practically completed the work of preparing the first Code of Canon Law, promulgated one hundred years ago by his successor Pope Benedict XV. It was an adaptation both to the doctrine and to the needs of the Church of a technique that had practically conquered continental law, and which was especially necessary since, unlike the secular codes, the canonical code accepted the superiority of divine law, was interpreted in the light of the preceding tradition, and regulated the life of its members taking into account the differences that the reception of the sacrament of orders or religious profession introduce in the field of rights and duties within the ecclesial community. Thus, the assumption of the codifying technique was not made without due discernment of what might be incompatible with the specificity of the law of the Church.

The commemoration of its first centenary has allowed us to reflect on the advantages and disadvantages that this decision has had for canon law and its specific service to the Church. Here I am interested in pointing out just two advantages, which were at the very origin of the decision to codify ecclesiastical law: canon law became from then on an easily knowable and applicable law; two essential characteristics of a reality with an eminently practical purpose (to carry out what is to which must be).

b) Church law: the Second Vatican Council and the Code of 1983

The specificity of canon law with respect to any other juridical order has to do with the peculiarity of ecclesial society. This is a permanent conviction that can be verified in the close relationship that exists between the Church's conception of herself (expressed in ecclesiology and in an authoritative way in magisterial expressions of an ecclesiological nature) and canon law in every historical epoch.

It is understandable that the celebration of the Second Vatican Council (1962-1965), with its profound ecclesiological renewal, postulated an equally profound renewal of canon law. Blessed Paul VI went so far as to speak of a novus habitus mentisThe Code of Canon Law, as a necessary requirement to translate the conciliar renewal into law. St. John Paul II characterized the result of this effort - the 1983 Code - as a translation to the juridical language of the Council's teaching on the Church, which can be seen both in the new system and in the wording and content of the canons. The juridical character (due) of the great specifically ecclesial goods, such as the Word of God, the sacraments and ecclesial communion itself, is expressed with great clarity, and the elements of a more "practical" nature, such as processes or penalties, are ordered to their protection and guarantee.

In this way, the new Code highlights another of the indispensable conditions for canon law to fulfill its mission: it must also be profoundly ecclesial, rooted in its mystery; otherwise, it would not be true law, but a mortifying structure.

c) An effective law: Pope Francis' reforms

Thirty-five years have passed since the 1983 Code was enacted. This is more than enough time to verify whether another of the essential characteristics of law has been fulfilled: its effectiveness, which is the characteristic of any practical science, called upon to transform reality.

It seems unquestionable that, together with the importance of synodality as an inspirational category (cf. what was said in Word, November 2016), the reforms of Pope Francis also move in the field of achieving a more effective canon law. It seems to me, in fact, that this is one of the priorities of the reform of the processes for the declaration of the nullity of marriage, but also of the adaptation of some canons of the Latin code to that of the Eastern Churches (cfr. M.p. De concordia inter Codices, 31-V-2016) and, lastly, the recent modification of the competencies of the Holy See in relation to liturgical translations (cf. M.p. Magnum principium, 3-IX-2017). 

With all these reforms, and with the long-announced reform of criminal law, modifications are introduced in the 1983 Code, seeking to enable it to fulfill its purpose of protecting the great ecclesial goods and, above all, to contribute more effectively to its ultimate mission, which is none other than the salvation of souls, of every soul.

Recap

Canon law, which in the eyes of non-specialists may still appear suspicious or even alien to the nature of the Church and an obstacle to its mission, emerges in a completely different way if it is considered in the light of the teachings of history, even when they are as partial as those offered by the happy coincidence of some significant commemorations.

Of course, Luther's case even highlights his absolute practical necessity. But it also indicates its ultimate foundations beyond an earthly power and its close dependence on a divine right that must be guaranteed and never violated. The Spanish reform of which Cisneros can be considered a paradigm, reveals its value for knowing the original moment and for keeping the Church faithful to that moment (or returning her to it). Also the existence, by the will of Christ, of a potestas The experiences of the past century and of the present illustrate, finally, the fundamental characteristics that canon law must have in order to fulfill its mission. The experiences of the last century and of the present illustrate, finally, the fundamental characteristics that canon law must have in order to fulfill its mission: its rootedness in the mystery of the Church, its knowability and applicability, and finally, its efficacy.

It appears, then, as a constitutive dimension of the Church in its historical journey and an indispensable instrument for it to fulfill its mission. The permanent value of the intuition of the Spanish reformers is thus understood: the need for learned pastors, with a deep sense of justice and equity, who know how to adequately preserve the great goods with which God has endowed his Church for the salvation of souls.

The authorNicolás Álvarez de las Asturias

San Dámaso Ecclesiastic University (Madrid) - [email protected]

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ColumnistsÁlvaro Sánchez León

Good people

There are many more good people than it would seem if we were to judge based on what they look like or what some media show us. Ordinary people, like the reader or the author of this column.

December 2, 2017-Reading time: 2 minutes

Look. I've seen a man put several dead batteries in a recycling bin. With care. And you have to bend down, because the operation is not comfortable. 

I have also seen a lady picking up her dog's droppings with the illusion -it is noticed, it is felt- that there are no remains on the sidewalk. And there was no one around. Only I was looking out the window.

I saw a young girl who gave up her seat to a pregnant woman. On the subway. She gave her seat with a smile and a question: How many months pregnant are you? 6 months. Lots of encouragement. Wink. Wink.

I have seen -by hearsay- Morat singing in the office of a child who needs a bone marrow. Little José María was thrilled. And they went, live. No press.

I've seen a gentleman taking great pains to sort through the garbage challenges of his saintly domicile. Colored bags. Miscellaneous bins. A puzzle only suitable for people with charm.

I have overheard a "good morning" to the kiosk attendant. A "thank you" to the man who sweeps the streets in my neighborhood. A "of course" to the pharmacist. A "take care" to the family doctor. A "Mom, I love you with all my heart" plus a kiss at one of the few telephone booths left alive on the planet. smartphone.

I've seen handwritten letters that keep falling into the mailbox. Young people in a nursing home, with their well-meaning words, listening without getting paid. Social cinema. Committed journalism. Active culture against inequalities, burqa-wearing liberties, soulless consumerism, and the footwear of power.

There are pro-lifers who leave their idem for turning unwanted pregnancies into exciting futures. Without hell. With heart. They tell me about it: there, at the door of the street, one Saturday after another Saturday of cold, heat or indifference. 

There are animal protectors who also work hard to take care of nature.

I have heard, seen, touched and talked to good people. Who do not appear in the strident analyses of contemporary societies, where those who kill, steal, and violate rights emerge more and more with less and less impunity. 

Good people, even if Fito only sings about crooks. Even if the news is a morgue of decaffeinated humanism. Good people. Like you. 

Good people! It needs to be said more often. Because what we see on the street is more real than what we see on the street. echan on TV. White Christmas. White Christmas open 365 days a year. Your turn.

The authorÁlvaro Sánchez León

Journalist

ColumnistsJuan Ignacio Gonzalez Errazuriz

Non-negotiable principles

December 2, 2017-Reading time: 2 minutes

That we are facing an attack of great proportions against essential aspects of our Christian anthropological conceptions is an evident truth. The Christian faith in America and in the Western world is under severe attack, with serious consequences. One of the effects that this moment of confusion can provoke is the hopelessness in the vitality of the Christian faith to recover, maintain and evangelize modern culture.  

This reality can lead to complex processes. The first is to lower one's guard and let things flow without opposition, as if accepting failure and, in the long run, leading to a personal turning away from the faith. The second: the tendency to create small groups that are secure and attached to ways of acting that may once have been effective, but are not now. What should be done? We can resort to a concept that Benedict taught and that is still relevant today: the non-negotiable principles, on which Pope Francis also insists. There can be no compromise in the defense of life from conception to natural death. It is true that the vast majority of countries have done so, but this does not detract from the need to fight seriously for a change in these dramatic decisions. It is also necessary not to give up in the defense of the family formed by a man and a woman united by the marriage bond. It is true that almost all Western nations have gone down the path of approving laws and policies that allow legal and marital unions between people of the same sex. But this reality does not detract from the truth of marriage, regardless of religious conceptions. The family is by its essence the place where faith, the truth about man and society, and where virtues are learned. 

A third element is to rescue the right of parents to educate their children in the ethical and religious spheres.

The authorJuan Ignacio Gonzalez Errazuriz

Bishop of San Bernardo (Chile)

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Latin America

Marian shrines in the United States. Mosaic of invocations

Nearly two hundred shrines dedicated to the Virgin Mary dot U.S. soil. The oldest, Our Lady of La Leche. In Washington, the Immaculate Conception.

Juan Velez-December 2, 2017-Reading time: 3 minutes

 

In addition to television and radio, and acts of Marian worship in parishes, Marian shrines in the United States, as in other parts of the world, offer spaces for special prayer and encounter with God. There are currently about two hundred Marian shrines in the United States. They vary in age, size and attendance. Probably the oldest is Our Lady of La Leche in St. Augustine, Florida. At Mission Nombre de Dios in the city of St. Augustine, founded in 1565, devotion to Our Lady under the title of La Leche emerged in the early 16th century.

In the capital of the country is located the beautiful and large sanctuary of the Immaculate Conception of the Virgin, whose construction was completed in 1959. The temple contains more than seventy chapels, each one with a mosaic of a different invocation of the Virgin Mary. In the apse presides a large mosaic of Jesus as Lord (pantocrator). Throughout the year there are many pilgrimages to this sanctuary.

The shrine of the Virgin of Guadalupe in Chicago dates back to 1986 when the faithful sought a place to honor the Virgin of Guadalupe in a particular way. In 2013, Cardinal Francis George approved the current facility as a Marian shrine. Each year about one million people come to the shrine to pray to the Mother of God. There are many Masses and many faithful go to confession. During the octave of the Assumption there is a festival called Guadeloupe in SummerThe festival is attended by a large number of people. As expected, the big event of the year is the feast of the Virgin of Guadalupe on December 12.

Guadalupe

The Virgin's love shown to the indigenous people of Mexico and to all the Mexican people has left an indelible mark. The story of the apparitions to Juan Diego and the miraculous image that remained in his tilma continue to captivate the imagination of the people. The story of the apparition includes the words of the Virgin: "Am I not here, who am your Mother?". It is a message of maternal help that reaches all men, and in different locations in the United States there are shrines and parishes with this invocation. Among them is the shrine to the Virgin of Guadalupe in La Crosse, Wisconsin. Another shrine under the same title has been opened in Denver.

Czestochowa

The Mother of God has appeared in many parts of the world. And those titles are also honored at various shrines in the United States. One of them is Our Lady of Snow, located in Belleview, Illinois. About one million people make pilgrimages to this shrine every year.  

On the outskirts of Philadelphia, Our Lady of Czestochowa is venerated in a shrine of that name. It is another important place of pilgrimage that indicates how love for the Mother of God is born in all the North American people. Although the descendants of Mexico and Latin America maintain in general a greater devotion to Mary, the Poles keep alive in a special way their Marian character. On the other hand, in Yugoslavia there is a place of pilgrimage, Medjugorje. In this country there are groups of pilgrims who go there, many go to confession and report spiritual conversions. It attracts attention.

Conversions

The Second Vatican Council and the pontiffs of the second half of the twentieth century onward have called us to a renewed encounter with the person of Jesus Christ. As the saints, including Blessed John Henry Newman, have explained, Marian dogmas originate in the Person of Christ and reinforce our faith in the Son of God. The Immaculate Conception, for example, highlights the divinity of Christ and the holiness of God. In Marian shrines it seems easier to be converted and to have recourse to the sacrament of Reconciliation. As St. Louis Grigñon de Monfort and centuries later St. Josemaría Escrivá pointed out, our Lady always leads us to Jesus. Her advice was: "One always goes to Jesus and "returns" through Mary." (The Way, 495).

The authorJuan Velez

Chicago (United States)

Twentieth Century Theology

The Debate on Christian Philosophy (1931)

Juan Luis Lorda-November 21, 2017-Reading time: 7 minutes

To analyze the relationship between philosophy and theology, an interesting debate that took place in 1931 at the Sorbonne, among the members of the French Philosophical Society, is of great interest.

It all began with a visit by Étienne Gilson to his friend Xavier Léon, president of the French Society of Philosophy and director of the Revue de métaphysique et de morale. There he met Leon Brunschvicg, also a professor at the Sorbonne and a famous editor of Pascal. In connection with an article Brunschvicg had written in the journal, they discussed the philosophical importance of St. Augustine and St. Thomas. A lively conversation ensued. In addition, an article by Émile Bréhier, on precisely the same subject, had recently been received in the journal: There is a Christian philosophy (Y a-t-il une philosophie chrétienne?).

Emile Bréhier was a well-known historian of philosophy. He was writing a monumental history and argued that medieval Christian authors did theology but not philosophy: "During these first five centuries of our era there is no Christian philosophy properly so called which supposes a table of intellectual values clearly original and distinct from that of the pagan thinkers [...]. Christianity in its beginnings is not speculative; it is an effort of mutual aid, at once spiritual and material [...]. We hope, therefore, to show, in this and the following chapters that the development of philosophical thought was not strongly influenced by the advent of Christianity and, summing up our thought in one word, that there is no Christian philosophy.". It was the same thesis defended by many enlightened thinkers since the eighteenth century: in philosophy, one must go directly from classical Greek thought to Descartes because, in the middle, in the Middle Ages, there is only theology.

Different ways of understanding "Christian philosophy".

In history, many different things have been called "Christian philosophy". In a very general sense, ancient Christianity was presented as a "philosophy" (St. Justin, for example) because it is a wisdom about the human way of living. In this sense, one can also speak of "Buddhist philosophy" or, in general, of the "philosophy of life" that each person has. In Christian history, the thought of St. Augustine as a whole has also been called "Christian philosophy"; and, in general, the philosophical thought of Christians can also be called "Christian philosophy". But if we use the term "philosophy" in a more academic way, Christianity is not a philosophy, but a religious message, a revelation.

It is convenient to distinguish the fields. Philosophy is based on reason, it justifies itself with rational arguments. Therefore, when we have recourse to faith or to the Christian message to affirm a truth, we are not in the field of philosophy, but in that of theology. It is philosophy only what is done with rational justification. It is a question of principle and method. On this they were all in agreement.

They decided that the topic was interesting for the next session of the French Society of Philosophy. They agreed that Étienne Gilson would present a paper on whether or not there is, properly speaking, a "Christian philosophy". The debate took place on March 21, 1931. An outline was sent to everyone beforehand.

In addition to Étienne Gilson, Jacques Maritain and Émile Bréhier intervened in the debate. And interesting letters were received from the Christian philosopher Maurice Blondel and the historian of philosophy Jacques Chevalier, also the author of the famous History of thought (Histoire de la Pensée). The debate was published by the magazine and is still read with great pleasure. Professor Antonio Livi, a specialist in Gilson's work, has paid a lot of attention to it. Incidentally, the exemplary elegance of the debate and the respect and delicacy with which everyone treats each other is striking. They were friends and shared the same interest in philosophy, even if they held very different opinions.

Intervention by Gilson

Gilson distinguishes three objections and the position of the Augustinians. "It cannot be avoided that the philosophy of a Christian be purely rational, for otherwise it would not be philosophy; but from the moment that this philosopher is also a Christian, the exercise of his reason will be that of the reason of a Christian; which does not imply a reason different from that of non-Christian philosophers, but a reason operating under different conditions. [...] It is true that his reason is that of a subject who possesses something 'non-rational' (religious faith); but where is the 'pure' philosopher [...], the man whose reason is not accompanied by some non-rational element such as faith?".

"What characterizes the Christian is the conviction of the rational fruitfulness of his faith, and that this fruitfulness is inexhaustible. And this, in fact, is the true meaning of the creo ut intelligam of St. Augustine and fides quaerens intellectum of St. Anselm: an effort made by the Christian to deduce rational knowledge from his faith in Revelation. That is why such formulas are the true definition of Christian philosophy."

Medieval authors knew how to distinguish philosophy from theology, and their philosophy was based on rational arguments. It seems to Gilson that the name "Christian philosophy" can be misleading, but it can also be used to show the real influence that Christian revelation has had on the great themes of Western philosophy.

Gilson then developed a large body of research to showcase it in a series of lectures (Gifford Lectures1931-1932), compiled in his great book The spirit of medieval philosophy (1932), which is a classic of Christian thought.

Maritain's intervention

Maritain agreed with Gilson and established a distinction between the nature and the state of philosophy: "It is necessary to distinguish the nature of philosophy, what philosophy is in itself, and the state in which it is found in fact, historically in the human subject, which refers to its conditions of existence and exercise in concrete terms. [...] And so, the appellation 'Christian' applied to a philosophy, does not refer to what constitutes it in its nature or in its essence of philosophy; if it is faithful to this nature, it does not depend on the Christian faith as to the object and also not as to the principles and method". Shortly thereafter, in a lecture in Leuven (1931), he developed the question and published it as a book, De la philosophie chrétienne. Their distinction is reflected in Fides et ratio.

Speeches by Bréhier and Brunschvicg

Émile Bréhier repeated the rationalist thesis that there is properly no philosophy but theology, although he accepted that there are other ways of understanding the question.

Brunschvicg held a similar position, and tended to reduce the importance of the Christian contribution. For him, the novelty of Christianity consists mainly in its mystical impulse. Many of the Christian concepts come either from permanent forms of human religiosity or have been borrowed from Greek philosophy.

Chevalier's Letter

The letter of Jacques Chevalier, himself a great historian of philosophy, is relatively brief and substantially agrees with Gilson. To the question of whether Christianity has played an observable role in the constitution of certain philosophies or, in other words, whether there are philosophical systems that are purely rational in their principles and methods, whose existence cannot be explained without reference to the Christian religion, "you have to answer without hesitation yes".. Although "proof of this assertion would require careful and thorough investigation.".

Chevalier illustrates this with the example of creation ex nihilo (starting from nothing). It is "a notion undoubtedly of Judeo-Christian origin that has played a capital role in the constitution of modern philosophy or, if you will, of some of these philosophies". There is nothing similar in Eastern myths or in Greek philosophy. The Platonic demiurge organizes, but does not create; in Aristotle, matter is as co-eternal as form, and they are subject to a "circular generation"; and Plotinus, who is familiar with the Christian notion of creation, rejects it, because, for him, the world cannot proceed directly from the One.

It is a Judeo-Christian idea. And when philosophy has received it, it has been able to develop a new idea of causality: the causality proper to the first cause is an absolute causality. "I think it is not too much to affirm that both this notion of true causality, which is derived from the Judeo-Christian notion of creation, and the correlative notion of personality, are at the basis of all modern science and all modern philosophy. It constitutes, of course, the foundation of the science and philosophy of Descartes, who bases everything, both the real and knowledge [...], on continuous creation, which, in turn, is the expression of the sovereign, independent and immutable will of the Creator"..

Letter from Blondel

Blondel has his own idea about the relationship between philosophy and theology. He believes that Christian revelation has a universal scope, affecting everything and everyone. At its core it is not attainable by reason, but it provides the solution to many problems posed by reason. For this reason, a Christian philosopher, who knows the answers, must be able to make a philosophy that poses the questions rightly and with all their force. Faith serves him as an inspiration, a guide and a purification. It helps him not to be satisfied with philosophy, to recognize its limits and, therefore, to open himself to transcendence, to pose the great human questions well and to prepare himself for the answers that come from God.

What is proper to a Christian philosophy is, precisely, to show the limits, to open the paths and to raise the questions that lead to faith. In this sense, the philosophy that Christians must do becomes an apologetic, a true preparation for the faith. But respecting the two spheres.

In referring to the theme of "Christian philosophy", Gilson was thinking of the contents that faith has aroused in the history of philosophy. Blondel is thinking, rather, of a way of proceeding, of a stimulus to prepare minds to open themselves to Christian truth. This is another way of understanding "Christian philosophy" which is also legitimate.

Further development

The debate aroused much interest to better establish how Christian thought had influenced philosophy. Of course, the most important book is that of Gilson, The spirit of medieval philosophy. But many other authors made very interesting contributions. Among others, Regis Jolivet wrote an intelligent essay on the relations between Greek and Christian thought (1931); Sertillanges, an important book on the influence of the idea of creation. And Tresmontant, his beautiful essay on Hebrew thought. In addition, a day of Juvisy studies (organized by the Maritains) was also dedicated to "Christian philosophy" (1933) and counted with the participation of Edith Stein.

A phrase of Heidegger's, spoken in passing in the first chapter of his Introduction to metaphysics: "a Christian philosophy is the equivalent of a 'wooden iron'. [ein hölzernes Eisen]. and a misunderstanding".. And explains: "Certainly, there is an intellectual and interrogative elaboration of the world experienced as Christian, that is, of faith. But this is theology.". To Heidegger it seems a misunderstanding to speak of "Christian philosophy" because it distinguishes the method of each knowledge, but this was defended by all and, as we have seen, in the debate nuances were made that probably did not reach him.

Conclusion

Gabriel Marcel expresses it very well in his lecture on The mystery of being: "It is quite possible that the existence of the fundamental Christian data is necessary. in fact to allow the spirit to conceive some of the notions [...]: but it cannot be said that these notions are under the dependence of Christian revelation. It is not assumed".

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The World

Catholics in South Africa: 200 years with Our Lady

The arrival of the Catholic faith in South Africa 200 years ago took place through the Virgin Mary of the Flight into Egypt and the Oblates of Mary Immaculate, who evangelized the native population.

Joseph Pich-November 7, 2017-Reading time: 3 minutes

On June 7, 1818, Pope Pius VII established the Vicariate Apostolic of the Cape of Good Hope and Adjunct Territories, thus beginning the institutional presence of the Catholic Church in South Africa. In these 200 years its presence has developed in such a way that the Episcopal Conference of Catholic Bishops of South Africa, which includes the countries of South Africa, Botswana and Swaziland, is composed today of 28 dioceses and one apostolic vicariate.

On June 25 of this year, the Archdiocese of Cape Town began its year-long bicentennial celebrations with a Mass of thanksgiving in the cathedral of this magnificent city, dedicated to St. Mary of the Flight into Egypt. A good number of South African bishops attended the start of the celebrations.

The bicentennial celebrations do not hide the fact that the presence of the Catholic Church in this part of the planet dates back to the discovery of the Cape of Good Hope by the Portuguese Bartholomew Diaz in 1488. At first he called it Cape of Storms, because of the dangers of crossing it, as evidenced by the countless shipwrecks, since two oceans meet at the same point, the Atlantic, with its cold currents, and the warmer Indian Ocean. The navigators gave it its present name in the hope of finding a route to India, and this was rewarded. 

In 1652, the Dutch established a base halfway between Europe and Asia to supply their ships with water, meat and vegetables. As a result of the anti-Catholic reaction of the Protestant Reformation, the Dutch colonists forbade Catholics to practice their faith. In 1688 the French Huguenots arrived and, fleeing the anti-Protestant persecution, added fuel to the fire. Proof of this is the story of a French bishop who, when his ship was shipwrecked in the area in 1660, was not allowed to celebrate Mass on land. When in 1685 six Jesuit priests appeared on an astronomical mission, they were not allowed to celebrate Mass in the city, nor did they allow Catholics to go to their ship to receive the sacraments. 

 Finally, in 1804 the governor of the colony declared religious tolerance, allowing Dutch priests to come and care for the few Catholics there were. But in 1806 the priests were expelled. For thirty years, the situation of the Catholics was very precarious. 

Linked to Egypt

In 1837, Pope Gregory XVI established the Apostolic Vicariate of the Cape of Good Hope, separate from the Mauritius Islands. Finally, in April 1838, the Dominican Bishop Patrick Griffith chose the Virgin Mary, Our Lady of the Flight into Egypt, as patroness of the new vicariate, because of the persecution that Catholics had suffered during these years and because of the African connotation of Egypt.

In 1852, the Oblates of Mary Immaculate established a community in Natal, and it was they who initiated the evangelization of the blacks. The Oblates can be said to be the evangelizers of South Africa. Previously, most of the evangelization efforts had been directed towards the white community.

The Catholic Church grew rapidly during the 20th century. In 1951, Pius XII established the present structure of the Catholic hierarchy comprising the ecclesiastical provinces of Cape Town, Durban, Pretoria and Bloemfontein (where the writer Tolkien, perhaps the best known South African after Nelson Mandela, was born), each with its suffragan dioceses. After the Second Vatican Council, the Catholic Church began to increase its opposition to the apartheiddefended by the Afrikaner Protestants.

Zimbabwe established its own episcopal conference in 1969, followed by Lesotho in 1972 and Namibia in 1996. In 2007 the ecclesiastical province of Johannesburg was constituted due to its rapid growth, which has reached some 8 million inhabitants, being elevated to an archdiocese.

Like the rest of the country's institutions, perhaps the greatest challenge facing the Catholic Church in South Africa is to integrate the black population, which constitutes 80 %, with the white minority. In a Protestant majority, the Catholic Church is gradually overtaking the 7 % of the society. Within the African continent, South Africa is a special case, containing two societies, one European and the other African, living side by side, with the best and the worst of both. The three fundamental scourges of the country are poverty, unemployment and lack of equality, which together produce a high level of crime. The black government of the ANC (African National Congress, party of Nelson Mandela, who died in 2013), unopposed since the fall of apartheid, is trying by all means to remedy the situation, lately with corruption problems. Let us hope that Our Lady of the Flight from Egypt will help us to find the way forward.

The authorJoseph Pich

Johannesburg (South Africa)

Newsroom

Young people and alcohol: how to prevent vulnerability

The inclination of young people to alcohol is produced by character, personality or family and social environment. Factors such as insecurity or environmental pressure require personalized and preventive education. The desire to live life to the fullest almost disappears in drug hyperactivity as described at the end of these pages.

Carlos Robles Bonifacio-November 7, 2017-Reading time: 4 minutes

Alcohol is the main drug present in our environment, the one that produces the most deaths, with a pathological character for individuals and families, writes Sanz Gonzalez. We commonly make the mistake of diagnosing as an alcoholic the person whose body already shows physical signs of the influence of alcohol; an erroneous fact, since in the initial stages of alcoholism the body does not yet show the after-effects of its consumption, says Schüller.

The average age of onset of drug use among Spanish adolescents has increased throughout the economic crisis, between 2009 and 2014, while the usual trend in recent years has been reversed and they now start consuming alcohol earlier than tobacco. This is according to the final evaluation of the National Drug Strategy 2009-2016 presented by the Ministry of Health at the beginning of the summer, which shows that the starting age for alcohol consumption has risen slightly, from 13.7 to 13.8 years on average, while the starting age for tobacco consumption has risen from 13.3 to 13.9 in the same period.

Youth consumption

We must consider that the etiology of alcoholism involves a wide range of different factors, some of which are specific to the individual and others environmental; factors such as personality, degree of maturity, family environment, group leaders at school level, have a decisive influence on the development of this addiction to alcohol.

  In this article we intend to focus on consumption from a youth and initiation perspective, more educational and preventive, and centered on social and individual factors. For many young people, alcohol consumption is an ephemeral experience, caused by curiosity, the attraction of the unknown and peer pressure. We can speak for a majority of young people that their consumption is centered around a recreational intake where alcohol is one more element with which to establish relationships.

The set of characterological variables of the individual must also be taken into account for a possible inclination to consume. We have been able to observe how high degrees of anxiety -The fact that they cannot be properly regulated by young people encourages abusive alcohol consumption, especially on weekends.

Insecurities, uncertainties

The world of youth may appear carefree, happiness without limits, a world full of possibilities..., but many teachers and many parents discover in a greater proportion that what lies behind this mask of happiness is a world full of insecurities and uncertainties.

This unregulated tension requires a series of breaths, moments where reality becomes kinder and more tolerable. The young person knows, discovers, that alcohol facilitates this extra time to be able to see things from a different perspective.

Another relevant aspect in the consumption of alcohol is the capacity to dampen the frustration to personal demands. We know that young people operate in a very competitive universe where patterns of comparison are very active; social networks that score our acceptance at the minute, "virtual friends group". where the young person fears acceptance or rejection as something beyond his or her control...

Shyness, lack of security, is another of the characterological variables that we must take into account in the integral formation of the adolescent. Alcohol provides us with a kinder vision of our qualities and makes us show ourselves to the world in a more relaxed and friendly way.

All young people struggle for acceptance, and shyness is an obstacle that is often seen as something immutable. This apparently harsh and unfair reality that the young person makes of his possibilities leads him to look for an intermediary to mitigate a reality of his life that has not been accepted. The first step would be a real knowledge of consumption, secondly the acceptance of his limitations in the field of relationships with others, and finally, to facilitate substitution activities where the young person can perceive that he can overcome himself.

Parental passivity

In the last 20 years, a pattern of parents who are not willing to complicate their lives in order not to confront their children has been accentuated in Spain. The educational community has been warning of a passivity in the obligations as a parent to ensure the health of the children and a forgetfulness of the "regulatory necessity" necessary for the education of young people.

One of the most common shortcomings of young people is the lack of security and self-confidence due to the lack of a normative framework that prepares them for adult life. And along the same lines, overprotection is another phenomenon that needs to be studied. The needs of today's market force many parents to be absent from the family and away from home. Children lack reference figures because these do not exist and the affective attachment relationships deteriorate. Affection needs concrete manifestations; if these do not exist, the young person will replace them with other relationships that meet his or her demands. Therefore, we are in a moment in which we have to substitute the "anything goes" by the "all together".

Personalized education

We cannot overlook another variable, another factor, which is an enabler of consumption. A family environment The family perspective, where one of the members of the family is already dependent on alcohol consumption.

In view of the above deficiencies that adolescents show as they grow up, we believe it is appropriate to highlight the value of a personalized education. Not all people react and act in the same way, and therefore alcohol dependence and alcohol consumption will vary according to each person's way of being.

The most intentional aspects in the formation of young people require aspects that cannot be overlooked, such as: highlighting the uniqueness of the person, facilitating self-knowledge, fostering physical and intellectual development, promoting values that enable personal dedication, marking out and outlining a personal life project, educating in freedom, giving depth to life by cultivating interiority and a sense of transcendence, free time as an opportunity to continue growing, a sense of solidarity in life... In short, awakening in young people a desire to live and live to the fullest.

The authorCarlos Robles Bonifacio

Counselor. Doctor in Psychology

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Integral ecology

Perverse gender ideologies

The force with which the so-called "gender ideology" has burst forth forces us to reflect on its roots and consequences, but also to ask ourselves whether awareness of what is happening is sufficient.

Pedro Urbano-November 7, 2017-Reading time: 7 minutes

Possibly, the history of human thought will remember the twentieth century as the century of ideologies. Indeed, it was in this century that the various anthropological and political theories that have shaped this philosophical concept of "ideology" were developed. Ideologies of a materialistic slant, ideologies of political influence, and avowedly atheistic ideologies. To use Cardinal De Lubac's expression, "the drama of atheistic humanism"who seek these Godless currents.

Some ideologies have been particularly pernicious for the development of human life in conformity with a supernatural will. This is the case of those that have virulently attacked religion and the supernatural horizon of the person. We will deal briefly with one of these: the current "ideology of gender," heir to these ancient or earlier ideologies, which are also quite malicious with regard to the transcendent and divine meaning of human life.

Man and woman created

Christian faith is far from being framed in this concept of "ideology". In fact, faith for the Church is understood rather as a trust and belief in God, in the divine Person of Jesus Christ, who speaks to every person in the Gospel of salvation. Rather than in concepts, Christian faith is defined by a personal encounter with Christ.

The Second Vatican Council, in the Constitution Gaudium et spes explained very well the anthropological openness of the mystery of Christ and his self-giving for humanity. St. John Paul II, who used number 22 of this Constitution to explain his own pastoral program, insisted on the importance of illuminating the paths of the Church in this doctrinal light. It is a matter of revealing to human beings who they are starting from the truth of Christ.

In the same way the Church, if she wants to travel the roads of the earth with her Good News of redeeming Love, must project the light she has received from her Lord on all events and in particular on this mystery of who the human being is.

Mystery of Christ that teaches us of another mystery so close to each one of us, since we are in him, the mystery of the creation of man and the coming into existence of each person., with their physical, psychic, spiritual, historical, etc. conditions. Christ, in truth, is the first of men, their Model and Master, whom all can imitate, if they know and love him, and thus attain the eternal life that he promises. And Christ is the Head of all the chosen people, for he has been called to holiness and perfection, without distinction of race, language or sex. Men and women find in Christ their fullness of life. For the human being has been created with this difference of sex, which comes from the loving design of God in Creation.

Recent teaching on gender ideology

When these existential premises about the human being, called to live in Christ, are forgotten, the true image of man is necessarily distorted.

This happens in interpretations of a materialistic, reductive, atheistic type, and of course in the interpretation offered by contemporary gender ideology, whose starting point (as we shall see) is the social construction of gender identity in the human person. This means that it forgets both the meaning with which the human being has been created - he is a creature willed in a particular way by God - and also his call to develop as a person in the vocation of Christ, which includes all his existential and gender dimensions.

This is the reason, therefore, that explains why recently both Pope Francis and his predecessors have singled out gender ideology among the deviant interpretations of the human person, with its doctrinal loopholes and flaws seriously pernicious to social life.

Specifically, the denunciation of Pope Francis on numerous occasions, and which will surely be repeated again since the fight for gender has only just begun, is formulated in terms of "ideological colonization": "That is ideological colonization: entering a people with an idea that has nothing to do with them; with groups of the people yes, but not with the people, and thus colonizing a people with an idea that changes or pretends to change their mentality or their structure", said on one occasion (January 19, 2015) commenting on how gender ideology advocates infiltrate through educational needs and teachers in nations.

Indeed, on the political and social level, we are witnessing a strong colonizing influence that attempts to impose this ideology as a unique and necessary interpretation of interpersonal relationships. Instead of recognizing freedom, which is essential to the life of all people, the ideology tries to impose itself from the constituted power, and if it is not already there, it develops the tools that conceptually can allow it to make its way to those instances of domination.

We will return to this great danger, not to say perversity, that gender ideology represents. But first we will give some objective data both on the social and political presence of these efforts, and also, because it can be orienting, of the ideological principles that have built this recent approach of current anthropology.

Thinkers and politicians

Naturally, an ideology cannot be improvised. In order to develop it, it is necessary to have a doctrinal basis on which the intellectuals who will later guide social and political actions can work.

A thought such as the one contained in J. Butler's work entitled ".Gender in dispute"marked the beginning of the construction of the ideology and programs to launch social and political activity on these issues. It can serve as a reference to place us in this context. Its blatantly ideological approach overlooks not only the Judeo-Christian tradition of thought, but also many other classical contributions to the most elementary anthropology.

Moreover, it is necessary to recognize in these efforts to distort the image of man, the previous influences of psychoanalytic theories on human sexuality, the philosophical analysis in postmodernity on violence, the social power in the structures discovered by the socio-political analysis of ideologies. This whole field of thought manifests itself as a particularly appropriate terrain for gender issues.

The culture of some gender currents contemporary

Immersed as we are in a changing culture, it is not unusual for influences to multiply. This is also the case with issues such as radical feminism, in its different variants and approaches, or the weight that certain moral situations have, such as the importance of anthropological issues related to the vulnerability of the human being, and his place in the social and political whole. Not everything is negative or perverse, obviously, but unfortunately the openly unilateral orientation in their approaches prevents the necessary dialogue. This is one of the limiting characteristics of any ideology.

Decades ago, the philosopher Alejandro Llano called ".the new sensibility"This is a new scenario, certainly, which calls for great creativity, with perhaps a greater commitment not to abandon the cultural and educational field of the new generations. It is a new scenario, certainly, which calls for great creativity, with perhaps a greater commitment not to abandon the cultural and educational field of the new generations.

The educational and legal problem

In various countries, the battle for gender has opened up decisively in the legislative arena. It was only natural, after it had acquired a charter of nature in the intellectual and political sphere.

Therefore, it is no longer enough to deal with the field of ideas, in which the colonizing ideology has hardly encountered any resistance. Now it is the turn of those who work in the field of education and morality, i.e. teachers, moralists, educators, legislators, politicians. The gender dispute, as its ideological advocates point out, moves in the social and political space, which must be built on the basis of ideas.

Unfortunately, in this field we are still at the beginning and there is hardly any awareness on the part of those who have a social and political voice of what is happening and of the precautionary measures that would be necessary. The ideology arrives with all its virulence, and seeks to establish itself effectively and deeply into the deepest strata of society. The facade, as always, is goodness, goodness and beauty, but it is not at all clear whether the contents respond to the expectations they offer. Moreover, relying on the truth of the human being on the revelation that tells us of a creation as man and woman, we easily discover the deception behind this ideology. It is a fictitious gender, socially constructed, provoked under the insinuation and persuasion of these intellectual currents that have arisen in postmodernity, that is, in a strong climate of moral permissiveness and relativism. Evidently, it is something far removed from the moral orientation of faith and natural law.

Law professor Maria Calvo, who is an expert on these issues of ideology in the educational field, writes about the necessary otherness of the sexes, with the "difference and complementarity"The Catechism of the Catholic Church explains. In his book "Sexual alterity. Reasons against gender ideology"(Palabra 2014), offers a wide range of reasons that justify the critique of ideology. Without this knowledge, it will not be easy to intervene in the context of a society in open construction, also with these questions so vital to human life. An adequate anthropological understanding, which knows how to react to these onslaughts of ideology, is indeed absolutely essential in the social and political spheres of education and law.

Conclusions

Gender ideology is openly inscribed in the labile and fragile post-modernity in thought and political action, in terms of many issues and in particular in the analysis of gender and human sexuality.

-In gender ideology there is a lot of imposition, from instances of power that want to make their way without evaluating the truth contained in their social proposal, and that is precisely why it is an ideology that is not very open to dialogue.

-The Christian vision of the human being is always oriented towards truth, whether it comes from science or from other modes of human knowledge. Of course, it also understands true philosophy, but it must react and promptly point out the moral and doctrinal errors presented by vain, if not perverse or deleterious, philosophies in the sphere of morals and personal formation, as is the case with gender ideology.

-Finally, the influence that ideology seeks to exert in the fields of education and politics forces us to become more aware of the problems at stake. It is precisely what is Christian that decisively illuminates society, both in doctrine and above all with the Gospel life, with its truth and with its influence on those institutions of a social and political nature that shape the world in which it lives. In the face of ideology, Christians present the truth of man and woman, created in the image of God and called to holiness in Christ. With the weapons of goodness and truth, they fight to direct society with its laws and human projects towards that place where every difference is assumed in the one love.

The authorPedro Urbano

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Culture

Fyodor Dostoevsky (1821-1881): In Search of God and Beauty

On the 150th anniversary of the drafting of the The idiot We discover that Dostoevsky's works are still relevant today. Reading it leaves in the soul the conviction that one of the reasons for the greatness of this Russian thinker is his permanent search for God and beauty, which in the end for the great writer are the same thing.

Jaime Nubiola-November 1, 2017-Reading time: 4 minutes

In the novel The idiot (part III, ch. 5) that Dostoevsky writes between 1867 and 1869 - wandering through Europe with his second wife to flee from his creditors - asks from the lips of the atheist Ippolit if it is beauty that will save the world. We read: "'Is it true, prince, that you said on a certain occasion that the world will be saved by 'beauty' Gentlemen,' he said, addressing everyone, 'the prince assures us that beauty will save the world! And I for my part assure you that if he comes up with such perverse ideas it is because he is in love. [...] What beauty will save the world?' The prince - who is an example of meekness - fixed his eyes on him and did not answer".

For his part, Zosima, the wise priest from The Brothers KaramazovIn his youth he traveled through Russia with another monk, begging for alms for his monastery, and recalls how in his eyes God manifested Himself in beauty: "That young man and I were the only ones who did not sleep, talking about the beauty of the world and its mystery. Every grass, every beetle, an ant, a golden bee, all played their part admirably, by instinct, and bore witness to the divine mystery, for they were continually fulfilling it." Zosima and the young man speak of God's imprint on his creatures. The scene concludes, "How good and wonderful are all the works of God!".

In the complex and passionate spirit of Fyodor Dostoevsky, faith and unbelief struggle and confront each other; each of these two poles will be echoed in the personality of his literary creations, especially in The Brothers Karamazovwhich is a synthesis of Dostoevsky's perplexity and inner conflict and is very probably the peak of his maturity and creative work. "The most important question that I will examine in all the chapters of this book is precisely that which, consciously or unconsciously, has made me suffer all my life: the existence of God" (A. Gide, Dostoevsky through his Correspondence, 1908, p. 122).

This amazing writer, the great novelist of Tsarist Russia, who went through political conflicts, violent revolutions, inhospitable prisons, with an existence surrounded by material limitations, can nevertheless understand the peace that dwells in the pages of a text.

García Lorca remembered it this way in 1931: "When the famous Russian writer Fyodor Dostoevsky [...] was a prisoner in Siberia, far from the world, between four walls and surrounded by desolate plains of endless snow, and he asked for help in a letter to his distant family, he only said: 'Send me books, books, many books so that my soul does not die! He was cold and did not ask for fire, he was terribly thirsty and did not ask for water: he asked for books, that is, horizons, that is, ladders to climb to the summit of the spirit and of the heart".

In his life of passionate struggle and prolonged search in time, he tries to express one of the most painful questions of his existence: if God exists, how to prove it. "Dostoevsky will try in vain" - writes André Gide - "to reveal to the world a Russian Christ, unknown to the world", the Christ that accompanies him since his childhood and the Christ that he has portrayed in his soul.

Dostoevsky's works are full of life. As Gide also points out, Dostoevsky is "hard and tenacious in his work, he works hard at corrections, dismantles his writings and tenaciously reconstructs them, page after page, until he infuses them all with the intensity of his soul". Dostoevsky has portrayed marginal and abject lives, he has entered the most complex labyrinths of the human condition and from there he has given us back a look of compassion.

The creator of marginal characters never condemns his characters, never judges them, but understands them in all their magnitude and misery, trying to give meaning to suffering in order to give meaning to life itself. "Dostoevsky wrote: I fear only one thing, not to be worthy of my suffering," Viktor Frankl recalled in Man in search of meaning (p. 96).

The silence of God, the restlessness to find Him, that point at which the spirit unravels in a permanent internal quarrel, like that cry of Kinlov's in The Brothers KaramazovThe words "All my life I have been tormented by God", which is nothing but the cry of Dostoevsky himself, to whom it escapes from the depths of his being. But just as God's silence does not oppose his Word, neither does absence oppose his Presence. As Dimitri Karamazov exclaims: "It is terrible that beauty is not only something dreadful, but also a mystery. Here the devil fights against God, and the battlefield is the heart of man".

In the present time of light and shadow, the reading of Dostoevsky leads to a better understanding of the anxieties that so often hover over the hearts of many human beings and perhaps to the conclusion that it is Beauty that will save the world. In the words of Cardinal Ratzinger in Rimini (2002): "Dostoevsky's famous question, 'Will Beauty save us?' is well known. But in most cases it is forgotten that Dostoevsky is referring here to the redeeming beauty of Christ. We must learn to see it. If we do not know him merely by word of mouth, but are pierced by the dart of his paradoxical beauty, then we begin to know him truly, and not only by hearsay. Then we will have encountered the beauty of Truth, of redeeming Truth. Nothing can bring us closer to the Beauty, which is Christ himself, than the world of beauty that faith has created and the light that shines on the faces of the saints, through which his own light becomes visible."

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Father S.O.S

Taking care of our home environment (II)

When a person dedicates his or her time to housework, he or she is performing a professional job that, in addition to having the excellence of any other, has a direct impact on the person, on the family. 

Maria Amparo Gordo and Maria Angeles Muñoz-November 1, 2017-Reading time: 3 minutes

Now we think both of those who have another activity to which they dedicate their time but want or need to take care of their own home, as well as those who do not have enough time to devote to housework and decide to use people they trust to help them in this work. It is true that it might seem to us that delegating this work leads to losing a bit of intimacy, but having the help of other people means gaining time and not only "physical" but also "mental" time, since we will not have to think about it. On the other hand, it does not hurt to know how to do these things, in order to be able to teach them to whoever has to take care of them, if necessary.

In the previous article we collected some experiences about cleaning the house. This time we will talk about some aspect of tidiness, the other pillar that guarantees a balanced and peaceful home environment.

Properly speaking, tidiness is not a "task" to be performed at least once a week, but an attitude to live with on a regular basis. It is important to make the well-known phrase "a place for everything, and everything in its place" a reality. For example, in each closet should be precisely the things we have decided that they should be; this way we will find what we need at any given moment. And if we make an effort to collect and return things to their place once we have finished using them, we will save time the next time we need them; in addition to knowing where to find them, we will prevent them from being damaged or misplaced. 

It is important to plan in advance, in a logical way, the distribution of objects: something like in a library, where books are grouped by subject, or by authors. This will help in the search for what we need. Just as in a kitchen, food is never placed next to cleaning products, in a dressing room it does not make much sense to find objects that are not related to clothing.

Inside the cabinets or shelves, boxes of different sizes can be used to group objects. Ideally, transparent plastic containers that allow the contents to be identified without having to open them. On the desk, small trays, as compartments, would be enough to prevent small objects from scattering when opening and closing drawers.

Good ventilation seems to "reinforce" order. The house will be more pleasant if we ventilate whenever necessary, especially first thing in the morning, or when leaving a room. By means of the ventilation we manage to renew an air loaded by excess of carbon dioxide, the bad smell, the heat or the excessive humidity, and to give step to an air with better conditions for our health and well-being.

In summer it is recommended to ventilate at the earliest time, to take advantage of the fresh air; in winter, we will take into account the start of the heating at its maximum temperature, to ventilate earlier and avoid unnecessary expenditure of energy. Natural ventilation, that is, the use of air currents by opening windows or doors, allows a faster air change than ventilation by means of the mechanical assistance of an extractor fan or air conditioning; the cold air moves the hot air and is thus regenerated. We will take into account if there are shutters on the windows, and we will hold them before opening to ensure that there are no sudden blows or things are not blown away, especially if there is strong wind. Windows that tilt open from the top are also useful.

There are also other details that make the rooms cozier, especially the living room: for example, to close the windows according to the season of the year, the day, the climate... letting in the necessary light, but not excessive heat. In all these rooms, a pleasant atmosphere requires that the curtains or "blinds" must be in place, the armchairs or armchairs well placed, with soft cushions; the tables clean, the newspapers or magazines tidy; the wastebaskets (and ashtrays, if any) empty and clean; the television or video controls in place. 

We must also take care that there is no dust on the furniture, picture frames, etc. If there is a carpet, it should be vacuumed whenever necessary, and the bangs should be placed if there are any. When cleaning we can check that all the light bulbs are shining and, if there are any blown out, replace them with new ones. The plants or flowers, we will try that they are in good condition. In the bedrooms, the furniture should be in place, the carpet centered, the bed well stretched, without wrinkles or bulges.

The authorMaria Amparo Gordo and Maria Angeles Muñoz

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Culture

The Virgin Mary, Our Lady, Mother of God and Mother of the Church

The Virgin Mary, Our Lady, has always had a prominent place in the piety of the early Christians.

Geraldo Luiz Borges Hackman-November 1, 2017-Reading time: 9 minutes

Since the beginning of the existence of the Church, the Virgin MaryOur Lady has always had a prominent place in the piety of the first Christians. And so it continues to be to this day. The Puebla Document (1979) recognizes the pre-eminent place of Marian devotion in the religiosity of the Latin American people, stating that the Blessed Virgin Mary has helped sectors of the continent that were not reached by direct pastoral care to remain attached to the Catholic Church, since Marian devotion has often been "the strong bond that has kept faithful to the Church sectors that lacked adequate pastoral care" (Puebla, n. 284).

This importance does not derive from herself, but is the fruit of the role she fulfilled in the history of salvation by becoming the Mother of God (Council of Ephesus, 431). With this in mind, the following lines reflect on the orientation given to Marian devotion by the Second Vatican Ecumenical Council, as well as by two recent papal magisterial texts, namely those of Popes Paul VI and John Paul II.

The Virgin Mary at Vatican II

The exhibition of the Vatican II Ecumenical Council (1962-1965) on Our Lady is found in the eighth chapter of the Dogmatic Constitution Lumen Gentiumentitled The Blessed Virgin Mary, Mother of God, in the Mystery of Christ and the Church. This title clearly exposes the Council's intention regarding Mariology: the Mother of God is not considered in isolation, as if she were someone independent in the history of salvation, but within the mystery of Jesus Christ, her Son, and of the Church, showing its Christocentric and ecclesiological orientation. Here it appears that both a maximalist interpretation of Marian theology, which maintains a devotion to the Virgin Mary detached from the worship of the Church, and a minimalist one, which wished to diminish Marian devotion in the life of the Church, have been overcome. 

This chapter was not intended to exhaust everything that could be said about the Virgin Mary, nor to resolve the controversies between various trends in Mariology, but rather to make a sober and solid presentation, inserting the Mother of God in the mystery of salvation, from which her personal prerogatives and privileges derive. The text of the Council itself declares this intention: "[The Council] intends to explain carefully both the role of the Blessed Virgin in the mystery of the Incarnate Word and of the Mystical Body and the duties of men, especially of the faithful" (Lumen Gentium, n. 54).

Understanding the Marian mysteries

It is true that Vatican II did not bring about any quantitative increase in the Church's doctrine on Our Lady, given the refusal to define the dogma of the "Mediatrix"; but there is a qualitative progress, since the text favors a sober and solid Marian exposition, based directly on the sources of theology and understood in the light of the central and total mystery of the Church, resulting in a deepening of Marian doctrine. The conciliar text legitimizes the value of Tradition and the Magisterium of the Church, which, together with Sacred Scripture, serve as a basis for the progress of Mariology.

For this reason, the text of the chapter privileges the Virgin Mary from a historical-salvific perspective and leaves aside the theological-speculative orientation, as the text of the chapter explains: the Council does not have "the intention of proposing a complete doctrine on Mary nor of resolving the questions that have not yet been fully elucidated by the research of theologians" (Lumen Gentium, n. 55). Finally, the text of this chapter deepened the understanding of the Marian mysteries and did not want to dwell on the exposition of debatable theological questions.

Vatican II presents Mary as the ideal type of the Church as Virgin and Mother, because she is intimately related to the Church by virtue of the grace of motherhood and mission, which unites her in a privileged way with her Son, and of her virtues (cf. Lumen Gentium, n. 63). She is the ideal image of the Church - the type of the Church - because of her faith and her obedience to the will of Deus, which enabled her to fulfill God's plan for her in the history of salvation. She is the "new Eva"as opposed to the "former Eva". Mary is the obedient mother, while Eve is disobedient to God. Mary generated the Son of God, the author of new life, while sin entered the world through Eve.

The "Marialis Cultus" of Paul VI

On February 2, 1974, Pope Paul VI published the Apostolic Exhortation Marialis Cultus -The Worship of the Blessed Virgin Mary", aimed at giving orientations on the right ordering and development of the cult of the Blessed Virgin Mary, also pointing to a renewed Marian theology, which recovers the meaning of Mary for the Church. Therefore, the aim of the exhortation is the "right ordering and development of the cult of the Blessed Virgin Mary," which is inserted in Christian worship, as the Pope writes: "The development, desired by Us, of devotion to the Blessed Virgin, inserted in the channel of the only worship which 'justly and deservedly' is called 'Christian' - because in Christ it has its origin and efficacy, in Christ it finds full expression and through Christ it leads in the Spirit to the Father - is a qualifying element of the genuine piety of the Church" (Introduction).

Still in the Introduction, Pope Paul VI recalls his own efforts to promote Marian worship (he wrote a specific document on the Rosary titled Christi Matri Rosariidated September 15, 1966, in which he designated October 4, the month dedicated to the Virgin Mary, as the Day of Prayer for Peace to ask for her intercession for world peace, and in two other documents he recommends true Marian piety: the Apostolic Exhortation Signum MagnumMay 13, 1967, and the homily delivered on February 2, 1965, on the occasion of the offering of candles), not only with "the desire to interpret the sentiments of the Church and our personal impulse, but also because such worship - as is well known - fits as a most noble part in the context of that sacred worship where the summit of wisdom and the apex of religion converge and which therefore constitutes a primary duty of the people of God".

The Apostolic Exhortation is divided into three parts. In the first part, Paul VI analyzes the cult of the Blessed Virgin starting from the liturgical dimension, showing the relationship between liturgy and Marian piety, thus opening a new perspective for the cult of the Virgin Mary, which cannot be isolated from the liturgical life of the Church. The second part gives orientations for the renewal of Marian piety by: (a) showing the Trinitarian, Christological and ecclesial note of Marian worship, and (b) giving some biblical, liturgical, ecumenical and anthropological orientations for the worship of the Virgin Mary.

In the third part, he gives indications about the pious exercises of the Angelus Domini and of the Holy Rosary. These three parts of the document give a very clear idea of the "right ordering" of Marian piety desired by Paul VI in accordance with the orientation outlined in the eighth chapter of the Lumen Gentium. The Pope wanted to be faithful to this new orientation and gave these guidelines so that the Church could, on the one hand, put into practice the determinations of Vatican II for Mariology and, on the other hand, give continuity to Marian piety in the Church with a new accent, without minimizing or exaggerating it.

As for the Rosary, Pope Paul VI also wished to encourage it, giving continuity to what his predecessors did - who dedicated to this practice "vigilant attention and solicitous solicitude" (n. 42) - and to renew it. Thus, the Pope reaffirms the evangelical nature of the Rosary (n. 44), which inserts the Christian in the harmonious succession of the principal salvific events of human redemption (n. 45) and, as an evangelical prayer, is at the same time "a prayer with a profoundly Christological orientation" (n. 46) and favors contemplation which, by means of the litanic form, harmonizes mind and words (n. 46). Moreover, the Rosary is related to the Christian Liturgy as "an offshoot germinated on the secular trunk of the Christian Liturgy, 'the psalter of the Virgin,' by means of which the humble are associated with the 'canticle of praise' and the universal intercession of the Church" (n. 48).

In the Conclusion of the document, Pope Paul VI reflects on the theological and pastoral value of the cult of the Blessed Virgin Mary, since "the piety of the Church towards the Blessed Virgin is an intrinsic element of Christian worship". for having deep roots in the revealed Word and, at the same time, solid dogmatic foundations, having its supreme raison d'être in the unfathomable and free will of God (n. 56). As a pastoral value, Paul VI emphasizes that "piety towards the Mother of the Lord becomes for the faithful an occasion for growth in divine grace: the ultimate goal of all pastoral action" (n. 57).

For this reason, "the Catholic Church, basing herself on her secular experience, recognizes in devotion to the Virgin a powerful help for man towards the conquest of his fullness" (n. 57).

The "Redemptoris" Mater of St. John Paul II

The encyclical Redemptoris MaterPope John Paul II, published on March 25, 1987, wishes to give continuity to the Marian teaching of Vatican II and, for this reason, it follows the path opened by the eighth chapter of Lumen Gentium and emphasizes Mary's presence in the mystery of Christ and in the mystery of the Church, for "Mary, as Mother of Christ, is united in a special way to the Church, which the Lord constituted as his Body" (n. 5).

In this way, the Pope wishes to present her as the "pilgrim in faith" who walks together with the people of God, united to Jesus Christ, as he himself proclaims: "In these reflections, however, I wish to refer above all to that 'pilgrimage of faith' in which 'the Blessed Virgin advanced,' faithfully maintaining her union with Christ. In this way that double bond, which unites the Mother of God to Christ and to the Church, acquires a historical significance. It is not only a question here of the history of the Virgin Mother, of her personal journey of faith and of the 'better part' she has in the mystery of salvation, but also of the history of the whole People of God, of all those who take part in the same pilgrimage of faith".

Beyond this perspective, this document can be read in the light of the category of "presence". In setting out the meaning of the Marian Year that he himself had convoked, John Paul II emphasizes the sense of presence: "Following the line of the Second Vatican Council, I wish to emphasize the special presence of the Mother of God in the mystery of Christ and his Church. This is, in fact, a fundamental dimension that flows from the Mariology of the Council, the closing of which is now more than twenty years away. The Extraordinary Synod of Bishops, which took place in 1985, exhorted everyone to follow faithfully the magisterium and the indications of the Council. It can be said that in them - Council and Synod - is contained what the Holy Spirit himself wishes to 'say to the Church' in the present phase of history" (n. 48).

These two categories, both the "pilgrimage of faith". as that of "presence"The words "Mary's life" are found throughout the document, particularly when John Paul II recalls the entire trajectory of Mary's life, from the moment of the Annunciation to the birth of the Church, which associates her with the history of salvation. Stefano De Fiores understands that the word "presence" does not appear in the Marian conciliar text, but it is a conclusion that results from the premises of the conciliar text and from the overall structure of the eighth chapter of the Lumen Gentium.

For this author, the category of presence is the common thread of the encyclical, the term that connects the other themes addressed in the three chapters of the encyclical, although he considers that the "faith of Mary" is placed at the center of the encyclical (De Fiores, S., Presence. In Id. Maria. Nuovissimo DizionarioBologna: EDB, 2006, 1638-1639).

The document is divided into three parts: the first part is titled Seaíin the mystery of Christthe second part, Mother of God at the center of the pilgrim Churchand the third part is entitled the Maternal mediation. Thus, the continuity with the Marian text of Vatican II is perceived: it places Mary, the mother of God, in the mystery of Christ and in the mystery of the Church, including faith as the way in which the Virgin Mary lives the response to the mission of the divine maternity received from God in her life, making her a type or model of the Church.

The third chapter, on the mediation of Mary, occupies an important place in the encyclical, since John Paul II makes abundant use of the term mediation, applying it to the Virgin Mary, in continuity with the previous doctrine and, at the same time, giving it an original progress: through mediation she is situated, as the Mother of God, in the mystery of Christ and in the mystery of the Church, her presence in the life of the Church is effectively realized and her pilgrimage of faith is understood.

This is the perspective that Pope John Paul II gives to Marian spirituality in the Church and to her cult in the Church: "For these reasons Mary 'is rightly honored with a special cult by the Church; already from the most ancient times... she is honored with the title of Mother of God, to whose protection the faithful in all their dangers and needs have recourse with their supplications'. This cult is quite particular: it contains within itself and expresses that profound link existing between the Mother of Christ and the Church. As virgin and mother, Mary is for the Church a 'perennial model'.

It can therefore be said that, especially in this aspect, that is, as a model or rather as a 'figure,' Mary, present in the mystery of Christ, is also constantly present in the mystery of the Church. Indeed, the Church too 'is called mother and virgin,' and these names have a profound biblical and theological justification" (n. 42).

Conclusion

Although Pope Benedict XVI has not written any text specifically dedicated to the theme of the Virgin Mary, nevertheless, in the Encyclical Deus caritas estpublished on December 25, 2005, dedicates at the end of the document an issue to the Virgin Mary, where it reflects on the virtues and the life of the Virgin Mary in the light of the Magnificat. Thus, she emphasizes that she is a humble woman; aware that she contributes to the salvation of the world; a woman of hope and faith; her life is woven by the Word of God, she speaks and thinks with the Word of God - "the Word of God is truly her own house, from which she goes out and enters with all naturalness"-; in short, she is a woman who loves (Deus Caritas est, n. 41).

We conclude these lines with the same prayer with which Benedict XVI ends his encyclical: "Holy Mary, Mother of God, you have given the world the true light, Jesus, your Son, the Son of God. You have given yourself completely to God's call and have thus become the source of the goodness that flows from him. Show us Jesus. Lead us to him. Teach us to know and love Him, so that we too may become capable of true love and be sources of living water in the midst of a thirsty world" (Deus Caritas est, n. 42).

The authorGeraldo Luiz Borges Hackman

Faculty of Theology of the Pontifical Catholic University of Rio Grande do Soul (PUCRS), Brazil ([email protected])

Spain

The campus homily. Context and some features

In October 1967, St. Josemaría Escrivá gave a historic homily on the campus of the University of Navarra. Historian De Pablo has analyzed the context, and theologian Pedro Rodríguez its theological richness.

Rafael Miner-November 1, 2017-Reading time: 3 minutes

On October 8, 1967, when St. Josemaría delivered a well-known homily on the campus of the University of Navarre before thousands of people, later published under the title Passionately loving the worldThe year was a key year in the history of the contemporary world," he said. Indeed, 1968 has become a symbol of change, of a youth revolution that pretended to be political, but that finally had above all a cultural impact".

Thus writes Santiago de Pablo, professor at the Faculty of Letters of the University of the Basque Country, who has studied the historical context of those words in Scripta TheologicaThe same day, St. Josemaría gave an interview to the second Assembly of Friends of the University of Navarre, 50 years after they had been delivered. On the same dates, St. Josemaría gave an interview to University Gazette, by Andrés Garrigó. In those years, the university in Spain "acted as a catalyst for the growing desire for freedom in society," says De Pablo.

Theological richness 

The theologian Pedro Rodríguez, first director of the magazine Palabra at its foundation (1965), and years later dean of the Faculty of Theology (1992-1998), has referred to the "theological richness" of this text, in which scholars of St. Josemaría's thought and doctrine seem to "find, in a particularly synthetic and summarized way, the most central aspects of the spiritual message of the Founder of the Church". Opus Dei".

The theologian refers to the following theses, in ascending line: 1) "ordinary life in the midst of the world-of this world, not of another-is the true 'place' of Christian secular existence"; 2) "situations that seem more vulgar, starting from matter itself, are metaphysically and theologically valuable: they are the means and the occasion of our continuous encounter with our Lord"; and 3) "there are not two lives, one for the relationship with God; another, distinct and separate, for the secular reality"; but "a single life, made up of flesh and spirit, and that is the one that has to be-in soul and body-holy and full of God," in the words of St. Josemaría's homily.

The theses lead to "the summit: living ordinary life in a holy way", which Pedro Rodriguez summarizes as follows Scripta Theologica in this way: "I describe the structure of the homily as a process of advancement towards the summit of the message (the sanctification of the world, the sanctification of ordinary life), from which are contemplated, in the context of the Second Vatican Council and the post-conciliar crisis, the main aspects of sanctified secular life."

The textual phrase of St. Josemaría was the following: "On the horizon, my children, heaven and earth seem to unite. But no, where they really come together is in your hearts, when you live your ordinary life in a holy way....". 

Prof. José Luis Illanes, dean of the School of Theology from 1980 to 1992, and director of the St. Josemaría Escrivá Historical Institute, pointed out that this 1967 homily opens the door to a genre, the homiletic, to which St. Josemaría dedicated a good part of his time from 1968 until his death. The fruit of this work were the 36 homilies that make up two of his best-known works: It is Christ who passes y Friends of God.

Friends, freedom

In his article, Professor De Pablo explains various difficulties that the University of Navarre had to face. Perhaps for this reason, in his homily, St. Josemaría expressed his gratitude for the help given to the university by its Association of Friends, of which "people from other parts of the world, including Catholics and non-Christians, form part. The founder of the University also expressed his wish that the Spanish State, as in other countries with similar centers, would also collaborate in a significant way with the University, alleviating 'the burdens of a task that does not seek any private gain. 

De Pablo concludes: "Those who listened to him in 1967, or those who read him now, will realize that he spoke with those events in mind, with the desire to illuminate them from an assessment of the University, which in turn went beyond the specific problems of that time".

Talk about it with children and the elderly

The healthy development of society depends on strengthening and stabilizing the family nucleus. Laws are needed to protect and support families through marriage, work-life balance, education and life.

November 1, 2017-Reading time: 2 minutes

The decline in marriages and family stability in more developed countries affects the social and economic order. Data indicate that minors involved in delinquency, for example, lack one or both parents. This absence causes school dropout, loneliness and bad habits that affect the physical and emotional health of children. Studies on the subject are abundant, as well as those who recognize the value of the family, the importance of defending the cell of society. All this is true, but the problem deserves immediate answers and profound plans to help the new generations.

The diagnosis of difficulties in couples, marriages and families could be linked to effective proposals. Sometimes the best proposals to strengthen the family are rejected because they speak of values, virtues in disuse due to ideological currents that proclaim freedom without responsibility, success without loyalty and happiness without sacrifice.

Strengthening the family and ensuring a good future for children requires a minimum of respect in friendship and courtship, as well as realism and maturity in making the decision to marry. In some places, the requirements for acquiring a driver's license are stricter than those necessary for marriage. While ending the union may be easier to divorce than closing a bank account.

According to a study by the Business Insider In May 2014, Chile is the country with the lowest divorce rate (3 %). The percentage of divorcees in some Latin American countries is Guatemala 5 %; Colombia 9 %; Mexico 15 %; Ecuador 20 %; Brazil 21 % and Venezuela 27 %.

The law alone does not make the family, but the laws that favor its identity are a legal and material support to parents that contribute to social, moral and economic stability. There is no other institution capable of doing all the good that is achieved in the family. Whoever has doubts about this could talk to children and the elderly.

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The Church in Mexico and America: Redimensioning History

October 22, 2017-Reading time: 3 minutes

The canonization of the child martyrs reveals the great task of the religious in the evangelization of America, and the pre-Hispanic faith of the Mesoamerican ethnic groups. 

-text Ruben Rodriguez

Mexican Society of Ecclesiastical History and vice-postulator of the cause of the Children Martyrs of Tlaxcala in Mexico.

Mexico is an exciting reality. Born of two very noble roots, it is at the head of that great portion of humanity that is Latin America, called by Popes John Paul II and Benedict XVI "Latin America".the continent of hope". Its first roots are the multiple Mesoamerican ethnic groups that, settled in our territory for more than 10,000 years, dazzled the conquerors themselves.

Hernán Cortés, in his First Letter of Relation to Charles Vhe says: "...Surely God our Lord would be well served, if... these people were introduced and instructed in our most holy Catholic faith and commuted the devotion, faith and hope that they have in these idols of theirs, in the divine power of God; because it is certain that if with so much faith and fervor and diligence they served God, they would perform many miracles.".

Its second root, the Spanish, was so strong in the 16th century that it created the Spanish empire. "where the sun never set". Those Spaniards, upon arriving in Mexico, fell in love with it, to the point that they called it after their own homeland: New Spain.

Both roots had a dramatically traumatic encounter, which led them to seek the extermination of the other and culminated in the unfortunate destruction of the Great Tenochtitlan, one of the most beautiful cities in history, in 1521.

But ten years later, in 1531, Saint Mary of Guadalupe reconciled them, made them aware that they were one nation, and led them to build a new country, which became the most important in the Americas in the sixteenth to eighteenth centuries.

Much has been written, and with good reason, about the great work done by the religious orders in the evangelization of America, especially the Franciscans, Dominicans and Augustinians. But little is still known about the deep and sincere pre-Hispanic faith that those ethnic groups lived, embodied in the venerated Huehuaetlamanitilizti (Tradition of the Elders), passed down by the Tlamatini o Sabios (the sage: a light, a fire, a thick fire that does not smoke...). They lived that faith with great sacrifices, even of their own lives, as Fray Bernardino de Sahagún describes with admiration: "As far as religion and the culture of their gods are concerned, I do not believe that there have been in the world idolaters so reverent of their gods, nor so much at their expense, as these of New Spain; neither the Jews, nor any other nation had such a heavy yoke and so many ceremonies as these natives have taken for many years..."

The Virgin of Guadalupe

Their faith was full of semina VerbiWhen they heard the tender words of St. Mary of Guadalupe, they understood that she had come to give them their full fulfillment: "In nicenquizca cemicac Ichpochtli Santa Maria (the I-perfect-forever-Virgin Holy Mary), in Inantzin in huel nelli Teotl Dios (the-His-Venerable-Mother-of-the-Very-True-God God God), in Ipalnemohuani (the Living-Cause-of-All-Life), in Teyocoyani (the Creator-of-the-People), in Tloque Nahuaque (the Owner-of-the-Joint Owner-of-the-Round), in Ilhuicahua (the Owner-of-the-Heaven), in Tlalticpaque (the Owner-of-above-Earth)". They no longer hesitated and converted en masse and forever. And they have kept that Catholic faith for five centuries, always in the midst of tyrannies, revolutions and persecutions.

"And you, dwellers of this New Spain, rejoice to have had such blessed martyrs as these children were, and with greater reason those of this city of Tlaxcalan, which was their principal cradle.". Thus testifies Fray Toribio de Benavente (affectionately called Motolinía -the poor boy - by the indigenous people), in their Memoriales o Libro de las Cosas de la Nueva España y de los Naturales dellaThe impact that the indigenous children caused the friars by their careful education, their strong virtues and their intelligence. These children became their best collaborators in the evangelizing task.

The Franciscans arrived in New Spain on May 13, 1524. It is remarkable that, very soon after, these children catechized by them had the maturity to receive the crown of martyrdom: Cristobal in 1527 and Antonio and Juan in 1529, as attested in 1541 by the same Motolinía in its History of the Indians of New Spain. Historian Salvador Abascal wrote in 1990: "Are it perhaps Cristobalito, Antonio and Juan who attract for Mexico, without even being able to sense it... the supreme award of the peerless Apparitions of Tepeyac?".

Universal transcendence

Twenty-five years after their beatification, when the Church set them as models of holiness for the noble people of Tlaxcala, she now proposes them for all humanity. A model of full actuality: they are lay people, just like 99.9 % of the 1.2 billion Catholics; they are Americans, like half of the Catholics today; they are indigenous people, who will help us to revalue so many ethnic groups that have been relegated and even despised; they are children who will help us to revalue those great gifts that God continues to send us: our children.

The authorOmnes

Culture

Four major sanctuaries in 21st century Poland

Polish religious architecture of the late 20th and early 21st centuries offers four major shrines, representative of the faith of the people and the way Poland has lived through the turn of the millennium.

Ignacy Soler-October 16, 2017-Reading time: 5 minutes

The most representative shrines are the basilica-shrine of the Sorrowful Mother of God and Queen of Poland, in Licheń; the shrine of Mercy in Łagiewniki, in Krakow; the shrine of St. John Paul II, also in Łagiewniki; and the temple of Divine Providence, in Warsaw.

Sanctuary of Licheń

Whoever visits Poland immediately discovers a great devotion to the Mother of God. It is said that the heart of Poland is in Jasna Góra, next to the Black Madonna of Częstochowa. But it beats also in Licheń, in the sanctuary built on the occasion of the Great Jubilee of the Birth of Christ and dedicated to the Sorrowful Virgin, Mother of God and Queen of Poland.

The history of this dedication dates back to May 1850, when the Blessed Virgin appeared on several occasions to the shepherd, Nicholas Sikatka, to ask him to pray the rosary and the prayer of atonement and petition, as well as to ask him for a worthy place for her image, which dates back to the end of the 18th century. In fulfillment of this wish, the construction of a sanctuary slowly began.

Around her mantle, the Virgin Dolorosa has the attributes of the Passion of the Lord and the legend: "With the weapons of the Passion of Christ Mary armed herself when she was preparing to fight the devil.". In the center of the mantle stands out the image of a crowned white eagle (which appears in the coat of arms of Poland), to which the Virgin gazes, as Christ on the cross to the beloved disciple, and the words are read: "Woman, behold thy son - Behold thy Mother.". The Queen of Poland looks at her people and makes the pains of the Polish nation her own pains.

The present temple was built between 1.994 and 2.004. It is the largest temple in Poland; it can accommodate 3,000 people seated and 7,000 standing. The architects and decorators have managed to harmonize the majestic with the functional and popular, and to favor prayer. While those who consider some of the chapels or images from the more than one hundred years of the church's history to be in poor taste may have a point, the same cannot be said of the new church, with its great golden dome that from a distance blends in with the wheat fields, or its elegant classical marble façade. On the esplanade, 250,000 pilgrims gather, where families from all over Poland pray, rest or visit the religious stores. 

This is a place of encounter with Christ and his Mother, of spiritual renewal, of physical and emotional rest, of encounter with culture and history.

Sanctuary of Mercy

The presence of Pope Francis at the Shrine of Mercy in Łagiewniki, precisely during the WYD in Krakow in 2016 and in the Year of Mercy, contributed to spreading the fame of this place and of the message and figure of St. Faustina Kowalska (1905-1938), who lived and died here.

The construction of a convent of the Congregation of the Mother of God of Mercy dates back to 1891, but the fame of the place is linked to the growth in the number of pilgrims to the tomb of Sister Faustina, the devotion to the image of the Merciful Jesus and the pilgrimages of St. John Paul II in 1997 and 2002. 

The basilica was built between 1999 and 2002. When John Paul II consecrated it on August 17, 2002, he said: "I pray that this church will always be a place of proclamation of the message of God's merciful love; a place of conversion and penance; a place of celebration of the Eucharist, the source of mercy."

It has a capacity for 1,500 people seated and 3,000 standing. It is a functional construction, with a wide and white nave, almost empty, in the shape of a boat; it is not beautiful, and one has the feeling that something is missing. But the Mercy of God covers everything with a patina of understanding and, if one looks at the sanctuary with good eyes, one ends up liking it. The masses of pilgrims, more and more numerous, have a dignified and spacious place to celebrate the liturgy.

Sanctuary of St. John Paul II

Cardinal S. Dziwisz consecrated the shrine of St. John Paul II on October 16, 2016. It can accommodate 3,000 people, 800 of them seated. It is located on the land where the Solvay chemical factories, where Karol Wojtyła worked in 1941 and 1942, used to be, just one kilometer from the shrine of Mercy. The contrast between the style of one shrine and the other is great. Both are connected by a large esplanade and a bridge over the watercourse that separates the two grounds.

The temple is adorned with mosaics by Slovenian artist Marko Rupnik SJ. Their colorfulness, together with the abundant light, fills the church with joy. They are full of details that make them a visual catechesis of the main teachings of St. John Paul II.

It has an octagonal plan and is made of white marble. On the main facade there are two inscriptions in Latin, very dear to the Polish Pope: Nolite timere - Aperite Portas Christo. The three splendid bronze doors stand out. The main one depicts St. John Paul II opening the door to many saints, and the other two contain fourteen bas-reliefs representing the life of the Pope in relation to his fourteen encyclicals. 

Inside, the glass ceiling reveals the sky, symbolically uniting the Creator and the creature. In the chapel of Our Lady of Fatima is the cassock worn by the Pope on the day of the attack in St. Peter's Square. On the ceiling of the crypt, an eight-point star alludes to Mary, Stella MarisOn the altar there is a relic of the blood of St. John Paul II. The walls of the crypt are decorated with paintings of the visits of the Polish Pope to Marian sanctuaries, and there are several side chapels.

The sanctuary is part of the complex of buildings of the John Paul II Center 'Do not be afraid'.whose purpose is to study and promote the teachings, life and social initiatives of Pope Wojtyła, recognized as the most important figure of that nation. 

Temple of Providence

The new parish church of Divine Providence in Warsaw is majestic, modern, well harmonized with its surroundings, but also controversial and not to everyone's taste. 

Its history dates back to 1791, when the parliament of the Republic affirmed in a decree the desire of all the estates to build a church dedicated to the Supreme Providence, as a perpetual remembrance of thanksgiving. However, soon after Poland was invaded by the Russian army and divided between Russia, Prussia and the Austro-Hungarian Empire, and the church was never built. In 1999 the parliament took up the old promise and decided to build the church. Work began in 2,003, and the consecration took place in 2016. It is integrated in the Providence Center which, in addition to the temple and a crypt, includes a pantheon with tombs of personalities of the political, cultural and religious life of Poland, as well as a museum of St. John Paul II and the Servant of God Cardinal Stefan Wyszyński whose opening is planned for 2018. 

The plan is in the form of a Greek cross, with four gates symbolizing the four ways by which the Poles have achieved freedom: Prayer, Suffering, Defense and Culture. The purpose of the church is to thank God for the reconquest of freedom and to pray for the homeland. The dome is open and its square of light falls just above the altar. In the central nave there is room for 1,500 people seated, and as many standing in the side aisles. The altarpiece is a large empty wall, like a large screen that allows all kinds of projections; thus, the place offers a great venue for sacred music concerts and cultural, religious or patriotic shows. 

St. John Paul II is a central figure in the history of the Church in the late twentieth and early twenty-first centuries. A main aspect of his humanity is his Polish roots, of which he was proud and which he always defended and promoted (Temple of Providence). He also stood out for his love of Our Lady (shrine of Licheń). He was the Pope of the family, but above all the Pope of Divine Mercy (Łagiewniki). And he was, finally, the evangelizing Pope, who proclaimed Christ everywhere: "Do not be afraid!" (John Paul II Center), was the cry of his inaugural Mass on October 22, 1978. It is still heard today: do not be afraid to be saints!

The authorIgnacy Soler

Krakow

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Father S.O.S

Caring for our home environment

To feel at ease at home and to be able to rest at home, we need to take care of our domestic environment. It is necessary to pay attention to details and cultivate a talent for organization in order to coordinate so many different tasks.

Maria Amparo Gordo and Maria Angeles Muñoz-October 16, 2017-Reading time: 3 minutes

Making the house a home does not come out by itself, but it is necessary to make an effort. A very important care is cleaning. We have to specify when and how much time we are going to dedicate to it. First of all, it is useful to organize and prioritize the various tasks, for example by making a small scheme that includes the frequency with which to perform each one: daily and weekly, monthly and even yearly (such as the change of seasonal clothes). 

It is convenient to have a place to keep the cleaning utensils, with supports to hang brushes, mops, cloths in use, and some shelf for the clean things. There will also be a place for buckets that, if they have wheels, will save us from having to lift weights. To order these utensils we can establish a code of colors: for example, we can mark in green the microfibers (cloths of synthetic material habitual) that we use for the kitchen, in yellow those that we use for the dust, in blue those that we use for washbasins and shower, etc. This way we will avoid cross contamination.

To sweep, choose the right tool for the type of floor being cleaned: broom, mop, mop or vacuum cleaner. In exteriors, patios and garages, you can use a palm broom (wicker, esparto grass); for other floors, a bristle broom. The logical complement to the broom is the dustpan. It is advisable to use a good one, because otherwise the edge of the broom will warp, it will not fit the floor and the garbage will not be collected properly. Sweeping has its technique, like everything else: you have to drag the dirt forward, gathering it in a point to pick it up later. When the space to be swept is large, we will pick up the dirt little by little so as not to raise dust. And if there are stairs, it is advisable to pick up step by step.

Using the mop to sweep avoids raising dust and is fast and effective, especially effective the lamelo mop, which has a frame with rubber lips that allow it to adjust to the floor, on which is placed a cellulose paper that is changed whenever necessary. The paper is electrostatically charged when it rubs against the floor and acts as a good dust charger. The mop is passed over the floor surface by drawing successive parallel lines, quickly so that it is electrified, and without lifting it off the floor.

For scrubbing, you can use a neutral detergent, suitable for the type of floor. The mop is usually used making parallel passes and trying to reach the corners. If the floor admits the water well, first we wet the area well and then we pick up with the mop very wrung out. It is necessary to change the water as many times as necessary, and to avoid wetting the lower part of the furniture.

Vacuuming is a clean and thorough option. It is convenient to do it once or twice a week. Be sure to change the bag, because if it is too full it does not vacuum well and can break, damaging the appliance. The cord must also be clean and well rolled up, without leaving it tight, to avoid damaging the rubber. Cleaning the filter is essential for good results. In the market we find different models of vacuum cleaner that can be adapted to our needs. For a not very big house it can be useful a vacuum cleaner without cable (rechargeable), more manageable.

To remove dust you can use a dry or damp microfiber cloth, an electrostatic duster or a dry cotton cloth. Fold the cloth in four and clean with each of the four folds. When the four parts are used, we will turn it over and fold it in four parts on the other side. Once the eight parts are used, it is thrown to wash.

If we use an electrostatic duster, before using it, we must charge it by spinning it vigorously with both hands; as we pass it over it, it will become more charged due to the friction on the different surfaces. When finished, it should be shaken to remove adhered dust. When it is necessary to wash it, we will introduce it in a bucket with warm soapy water, without rubbing it; we rinse it and let it dry hanging. 

If furniture spray is used, it should be sprayed on a cloth, but not too wet. It should not be sprayed directly on the furniture.

To clean a bathroom, experience shows an order of action. First we sweep the floor, and if there is any hair in the showers or sinks, we collect it with a paper towel. Then we clean with specific disinfectants for bathrooms; we can also use others with residual germicidal action, which are usually concentrated and will have to be diluted according to the instructions for use. Everything can be sprayed, rinsed and dried with the appropriate microfiber. At the end we clean the mirror and, finally, we mop the floor. We will leave spare toilet paper, refill the shower and hand gel, and place the towel.

The authorMaria Amparo Gordo and Maria Angeles Muñoz

Evangelization

The five steps of the mystery. In the tradition of the Oratory

The Roman Chiesa Nuova, known as such since its reconstruction by St. Philip Neri, continues to propose the pilgrimage to the seven churches, like the founder of the Oratory. It also offers other means of evangelization, much appreciated by young people. 

Pablo Alfonso Fernández-October 16, 2017-Reading time: 5 minutes

One Friday evening, a priest friend of mine who was in Rome, was walking along the Corso Vittorio Emmanuele and crossing in front of a church he was surprised to see it open at an unusual hour. Along the street abounded groups of young people looking for the bars, arranged to spend the night in any place that offered them fun. However, he found to his astonishment that many of them were not approaching the drinking establishments that abounded in that neighborhood, with the lure of their music and the noise of their conversations. They were going to the temple, which also opened its doors to the city, to a world controlled by the planners of welfare, which obstinately turns its back on God. It is the young proposal of a young Church.

Those boys and girls who entered the church did not do so with the feeling that they were wasting their time, or wasting their leisure hours. They were determined to pray, convinced that they were really enjoying the evening, in a place where there were no drinks on offer and no fashionable songs to be heard. There he met hundreds of people, seated on the benches and on the floor, who listened in silence and with unusual attention to the words of a priest. He was speaking to them from a text of the Bible, and his words were not the telling of an ancient story, but something living, part of the history of those who listened to him. There paraded the yearnings of a young heart, its hopes, its anxieties, its illusions... and all these questions found an answer in the life of a person: Jesus Christ.

More and more parishes are repeating meetings like the one described above, adapted to a young audience, which attract attention because of their unusual time, the place where they are held, or the methodology they use. One of them is the one developed by the Congregation of the Oratory of St. Philip Neri, in the parish of Santa Maria in Vallicella in Rome. 

Pilgrimage to the seven churches

One of St. Philip Neri's proposals consists of a pilgrimage to some of the holy places in the city of Rome. From the church of St. Jerome were headed to San Pedro to pray at the tomb of the first pope. Then they attended to the sick in a hospital and then they went to Santa María la Mayor, where they used to stop also to take food and regain strength before tackling the next stages of their pilgrimage: the basilica of St. Paul and the catacombs of St. Sebastian. After celebrating mass, they set out on their return journey, visiting the basilicas of St. John Lateran and the Holy Cross in Jerusalem. To the road was added a visit to San Lorenzoto end with the recitation of the Salve once again in the basilica of Santa Maria Maggiore.

A Roman tour that its participants began to familiarly call "visits", as is done between friends who come to a house to engage in conversation or bring a gift. The difference was that here the houses visited corresponded to places linked to the Christian memory of the city of Rome. What began in 1551 as a familiar proposal of St. Philip Neri to his group of companions, was acquiring popularity, so that in a few years the participants in these "visits" reached thousands of people. In fact, it was a revival of the ancient medieval tradition of the pilgrimage to the tombs of Peter and Paul, and two days were used to extend the tour to "the seven churches". 

Today this pilgrimage continues to attract the faithful, especially young people, because it is a demanding journey of 25 kilometers and about 12 hours of walking. It starts at 7:30 in the evening, after mass at the church of Santa Maria de Vallicella and at dawn you arrive at Santa Maria the Major. There the pilgrims are divided into groups to facilitate the atmosphere of conviviality and prayer. Maurizio's words, and to pray the Rosary. Testimonies are also shared, such as that of Luisa, who after finishing her engineering studies discovered the call to religious life and speaks with gratitude of her experience of surrender to God. Gianfranco, who has been married for a few years, tells how he has felt the help of grace in coping with the daily setbacks that arise in his marriage. 

The contrast with the other young people who walk through the same city in search of artificial paradises is strong, and makes the missionary enthusiasm of the pilgrims grow. Termini At 7 a.m. the next morning, they break into singing the Salve with fatigue on their faces and the joy of having completed their pilgrimage in sight of the Basilica of Santa Maria Maggiore. As one of the participants explains, it is "an exhausting, but very beautiful experience"..

The five steps of the mystery

In continuity with the oratorian tradition of preaching, the church in Santa Maria in Vallicella offers a way of community prayer around very well prepared sermons or talks. They are priests in talar attire who follow the style of St. Philip Neri of positively evaluating the cultural tendencies of their time, and of going to the sources of Sacred Scripture and Tradition. They are not friends of abstractions, but like to use historical arguments: they delve into the events and vicissitudes of the Church in other epochs, in order to also confront current aspects of civil and social life in the light of faith. Among other issues, topics such as immigration in Europe or family laws have recently been discussed. 

One of these initiatives is the one that Father Maurizio Bottalleva has been successfully carrying out for the last 7 years, and it aims to introduce the faithful to the heart of the Christian mystery through monthly meetings that are presented as The five steps to the Mystery. The mystery spoken of is not an enigma, but something that presents itself to us and challenges us, like life itself. The very words of the five steps are eloquent: the desert, consolation, thirst, night and death. With them we arrive at the center of the mystery, which is shown to those who decide to listen to the word of Jesus Christ and lead a life according to his will. 

These steps are intended to show that believing in God and in his Church is reasonable. St. Philip Neri tried to do the same at the dawn of the modern age, when many considered the believing perspective to be outdated by opposing it to rational knowledge. However, as Pope Emeritus Benedict XVI has reminded us, faith and reason are not opposed to each other, and the knowledge of the believer does not diminish our vital horizon, but enlarges it, broadens it and widens it to reach a knowledge that goes beyond mere sensible experience. In these meetings we also want to reach out to those who have no faith because they lack religious formation, or because they have lost the faith they stopped practicing. In an atmosphere of prayer, the meetings are held in a flexible but orderly way: they begin with a half-hour sermon in which the theme is presented. This is followed by another half hour to answer questions that are asked anonymously on papers that are collected after the presentation. The meeting is concluded, but after a brief pause, those who wish may remain for another half hour of fraternal dialogue.

As can be seen, the rich tradition of the Church continues to offer answers to the various challenges facing society today. The Oratorian method introduces us to a climate of sincere friendship and prayer that is at the same time simple and profound. As Pope Francis said in his message on the occasion of the 500th anniversary of the birth of St. Philip Neri, his spirituality remains a model for the Church's ongoing mission in the world, especially his ability to be a person who prays and who makes people pray. His deep conviction, says the Pope in that message, was that the path to holiness is founded on the grace of an encounter (with the Lord), accessible to anyone, of any state and condition, who welcomes him with the wonder of children.

The authorPablo Alfonso Fernández

Articles

The 95 theses of Wittenberg. At the beginning of the Lutheran Reformation

In October 1517, Martin Luther set down his famous Wittenberg theses and began his reformation. This article closes the 500th anniversary and complements the dossier devoted to the subject in the April issue.  

Alfred Sonnenfeld-October 16, 2017-Reading time: 6 minutes

500 years ago, on October 31, 1517, Luther published 95 theses in the city of Wittenberg, which today is also called "Luther's city" (Lutherstadt). In this way the young university professor wished to invite a scientific discussion on indulgences, as was usual in his time, but also to oppose points of Catholic doctrine.

How to save yourself?

As we enter the church in Wittenberg, a few words remind us of Luther's central message: "Salvation cannot be earned, neither by works, nor by sacraments, nor by indulgences. Believers are saved only through divine grace. No one can act as mediator between God and men, neither the Pope nor the Church.". How does Luther arrive at this statement which summarily describes his doctrine?"We are pure matter. It is God who is in charge of the form; everything in us is worked by God.". This affirmation, nuclear in his theology, has been maturing in him since his beginnings as professor of theology at the newly founded University of Wittenberg.

Luther's conversations with his spiritual director, John Staupitz, had a great influence on his theological thinking, although he would later separate from him, radicalizing his position. From him he learned to unite exegesis with dogmatic theology under the aspect of what both mean concretely, according to him, "for us", pro nobisand not so much in itself. 

Years later he would state: "I don't care what Jesus Christ is in himself, I only care about what he represents to me.". His whole doctrine will be reduced to the purely soteriological question; he is only interested in being able to answer this question: what must I do to be saved? 

"Only"

In 1513, shortly after succeeding Staupitz as professor of theology at the University of Wittenberg, Luther states that his doctrineThe new theological approaches had begun thanks to the impulses received from him (cf. Volker Leppin, Die fremde Reformation. Luthers mystical Wurzeln, Munich, 2016, p. 46).

From there, he develops his theology, understanding the justification of the sinner from the famous "theology of the sinner". alone/us: Solus Christus, Sola gratia, Sola fide, Sola Scriptura. This radical affirmation of "only" implies that man cannot contribute anything of his own to his salvation. Not even blameless conduct, an exemplary life, a life of prayer or a search for God could change the divine will. Therefore, Luther concludes, "in case we do not belong to the group of the elect, we would irremissibly slide down the road to eternal damnation"..

In one of his famous "after-dinner conversations" (Tischreden), Martin Luther reflects aloud on what triggered his decision to post the 95 Theses on the door of the Wittenberg Palace Church on October 31, 1517. The Dominican John Tetzel had been commissioned by the Archbishop of Mainz, Albrecht, to preach on the importance of indulgences for salvation. According to Luther, "Tetzel said nothing but true barbarities: indulgences would reconcile us with God and this would happen even in the case of lack of contrition and even without having done penance... These fantasies forced me to intervene".. In his opinion, the preachers of indulgences did so without taking into account the difference between the remission of guilt and the remission of penalties for sins, as evidenced by the ironic phrase often attributed to Tetzel: "At the ringing of the coin in the trunk, the soul from fire to paradise flies.". For the simple people, the confusion was widespread and theology did not help to provide a clear solution. These confusions led the theologian Luther to go public.

Indulgences

It is well known that Luther, as a young man, with his scrupulous conscience, thought he was committing a mortal sin if he skipped any of the mild monastic rules and customs or any of the rubrics of the liturgy. 

But where his scrupulosity was most manifest was in his restless and uneasy conscience. He was never at peace with himself, and he wanted to know for sure whether he was in God's grace or in sin. Well, now he reacts ardently to the confusion on the subject of indulgences, which seemed to him to be a swindle. These are his words: "Those who preach to simple people the entrance into heaven through indulgences are actually leading them to hell. The Pope himself should also be protected for contributing to these heresies."

The harm produced by the granting of indulgences consisted in the fact that the people, ignorant and rude, sometimes attended not so much to repentance and internal contrition as to the external work required, manifesting even more fear for the penalty than for the guilt. It was one of the many dangers of false religiosity against which Luther rightly protested, as had other Catholic preachers before him: Luther was not the first to criticize the traffic or sale of indulgences.

To counteract this situation, and with the pretense that they would serve as a basic manuscript for scholarly discussion, he published the 95 theses. According to the Protestant historian Volker Reinhardt (cf. Luther der Ketzer, Rom and the ReformationMunich, 2016, p. 67), today some experts again accept that Luther did indeed nail down the theses, as his fellow reformer Philip Melanchthon had claimed. At the same time he published a letter to Archbishop Albrecht, whom he considered to be the cause of the whole problem because of the assignment given to Tetzel to preach on the efficacy of indulgences. He accuses him of incompetence, especially for contributing to the confusion among the simplest people. 

Indeed, a dangerous consequence was the mixing of the spiritual with the economic, as happened when the ecclesiastical authorities realized that the granting of indulgences could become a copious source of income to build cathedrals, hospitals or bridges. The spiritual aspect of the granting of indulgences became even more obscure when great bankers, such as the Fuggers of Augsburg, intervened in the business, advancing credits to the Holy See in exchange for receiving an important percentage in the collection of indulgences.

Complexity of the problems

If we turn our attention to the content of the 95 theses, we can come to a first conclusion: we can recognize with Luther that the most relevant thing is not to look at the Christian's exterior satisfaction, but at his interior contrition. But Luther will go further by affirming that, if there is contrition, the penitent no longer needs to go to the confessor. The advice of John Staupitz and the readings of the mystic John Tauler affirmed that the penitent would not need to confess immediately if he makes a sincere act of contrition and there is no confessor at that moment; but Luther radicalizes this thought and affirms that the sinner would no longer need to confess his mortal sins orally. 

In the first thesis we can read: "Jesus Christ has said, "Do penance, for the kingdom of heaven is at hand"."and in the second: "These words are not to be interpreted as referring to the sacrament of penance, that is, to that penance with oral confession and satisfaction which is performed thanks to the priestly ministry.". Already in them Luther eliminates at a stroke all priestly mediation between God and man. The practical consequence after having read the second thesis would be clear: "If penitence is understood in the biblical sense, the important thing is only repentance and not confession with the mouth or satisfaction with works."According to the Lutheran doctrine, the action of the priest between God and the sinner would not be necessary.

A difficult character

Martin Luther strongly rejected the abuses and errors of Tetzel's preaching and protested with absolute sincerity. But even if the theological doctrine of indulgences - considered in theology a complement to the sacrament of penance - had been preached with the greatest possible theological clarity, it could not fit into Luther's head, for from 1514 to 1517 the foundations of his Lutheran theology had been forged in his mind. Luther did not admit the merit of the good works of the saints or the value of satisfaction, and held, instead, that only by inner penitence and trust in Christ does one obtain full remission of guilt and punishment. He abhorred holiness by works. With his 95 theses he wanted to move the high dignitaries of the Church to sincere penance, but by means of polemical discussion and with the aim of annihilating indulgences and implanting Lutheran theology.

Before beginning the exposition of the 95 theses, Luther writes that he wrote them out of love for the truth and with the desire to clarify it. However, in the fifth thesis he polemicizes against the Pope: "The Pope will not and cannot remit penalties other than those he imposed at his discretion or according to the canons.". In the 20 thesis specifies: "What the Pope means by plenary indulgence is not the remission of all penalties at all, but only of those imposed by him.". There is also no lack of irony in the wording of some of his theses, such is the case of number 82: "Why does the Pope not empty purgatory, given his most holy charity and the utmost need of souls?".

A careful reading of the 95 theses allows us to appreciate the complex and tormented character of an author full of contradictions, of a pious monk who uses his rhetorical knowledge of sharp antitheses with humanistic knowledge, and at the same time is quick to use expressions of low human level. He describes himself on one occasion as tragic, nostrae vitae tragoedia.

Subjectivism

To conclude, let us recall the statements of Joseph Lortz, a world-renowned expert on Luther's life and writings. 

Lortz argues that while Luther had a deep knowledge of the Bible, he became a victim of his own subjectivism. In his efforts to understand what salvation means, he interpreted Holy Scripture in his own way and according to his own needs. He made selective use of biblical texts and often reduced the biblical message to simple formulas.

According to Lortz, Luther saw himself as an "prophet in isolation"and so he ventured, like the prophets, to interpret the biblical revelations according to his own needs. As a result, he did not always manage to grasp the fullness of the biblical messages.

His message, therefore, is not easy, and leads through complex paths to the Protestant vision of life and faith.

The authorAlfred Sonnenfeld

International University of La Rioja (UNIR)

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Sowing hope: "A people joyful in suffering".

October 1, 2017-Reading time: < 1 minute

The Pope discovered in Colombians "a life force". to respond to the problems of violence and the "scourge" of drug trafficking.

The blow to the popemobile Pope Francis suffered in Cartagena, which was felt millions of Colombians who for five days had followed his steps, gestures and words. The incident caused a small wound on his eyebrow and a bruise on his left cheekbone, but none of this stopped his rhythm. He was quickly attended to and went on with the scheduled agenda. It was one more lesson of strength and dedication that he left in Colombia.

Two days after his return to Rome, on September 13, he appeared at the Wednesday general audience with a black eye and a bruised cheekbone. There he thanked the Colombians for their warm welcome and affection. "A joyful people among so much suffering, but joyful; a people with hope."

Hope that the Pope was able to observe among the people he heard and greeted in Bogota, Villavicencio, Medellin and Cartagena. This is how he recalled it in the audienceOne of the things that impressed me in all the cities, in the crowd, were the fathers and mothers with children, who lifted the children for the Pope to bless them, but also proudly taught.... Full text for subscribers only.

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Latin America

The child martyrs of Tlaxcala, an example of evangelization

Omnes-October 1, 2017-Reading time: 5 minutes

On October 15, Pope Francis will canonize in Rome the Child Martyrs of Tlaxcala (Mexico): Cristobal, Antonio and Juan. Twenty-five years after their beatification by St. John Paul II, they will be proposed once again to the world as models of holiness, as they witnessed to their faith in the task of evangelization to the point of giving their lives.

TEXT. Gabriel Alcantarilla Sánchez, Mexico City

President of the Diocesan Pro-Canonization Commission

Rubén Rodríguez Balderas

Mexican Society of Ecclesiastical History

The child martyrs of Txacala (Mexico), protomartyrs of America and with great popular veneration, will be proposed to the world by Pope Francis as a model and example of witness of evangelizing faith and holiness, even to the point of giving their lives for Jesus Christ. The canonization ceremony will take place in Rome, after they were beatified in May 1990 by St. John Paul II in the Basilica of the Virgin of Guadalupe, in Mexico.

The Pope's approval for the canonization of the child martyrs took place in April, during an ordinary consistory of cardinals. The new Mexican saints will be canonized together with Blessed André de Soveral and Ambrosio Francisco Ferro, priests, and Mateus Moreira and 27 other companions, martyred in 1645 in Rio Grande do Norte (Brazil). Faustino Miguez, a Piarist priest and founder of the Calasanctian Institute of the Daughters of the Divine Shepherdess, and Angelo de Acri, a priest of the Order of Friars Minor Capuchin, will also be raised to the altars.

Evangelizers: martyrdom

The first martyrs of evangelization in Mexico are three children, Cristobal, Antonio and Juan, aged between 12 and 13. They converted to Christianity after hearing the Gospel preached by Franciscan and Dominican friars.

Cristobal was born in the town of Atlihuetzía around 1514. At the age of 13 he converted to the Catholic faith, and when the boy told his father, the cacique Axotécatl, that he should stop his bad behavior and become a Christian, he was beaten and thrown into the fire in 1527. His mother Tlapaxilotzin rescues him and Cristobal spends the whole night in agony. The next morning, his father returns and the boy tells him: "O father, do not think that I am angry with you; I am very glad because you have done me more honor than by inheriting your lordship to me!".

Antonio (grandson of Xicoténcatl, chief cacique of Tlaxcala) and his page Juan, were born in the town of Tizatlán in 1516. In 1529 they offered to go as missionaries to evangelize Oaxaca, and when Fray Martin de Valencia told them that it was too dangerous, they responded: "And if God wanted the sacrifice of our life, why should we not sacrifice it for Him? Did they not kill St. Peter, St. Paul, St. Bartholomew for God? Why should we not die for Him, if it were His will?". A few days later they were beaten to death when they were destroying idols in the town of Cuauhtinchan, in 1529.

Blessed in 1990

In 1541, the Franciscan friar Toribio de Benavente (known as Motolinía) wrote an account of the martyrdom of the children in his History of the Indians of New Spaintreatise III, chapter IV. Throughout almost five centuries the memory of the holy children has been preserved in more than 80 written works, almost all in Spanish, but also in Nahuatl, Italian, English and French, and recently in Portuguese and Polish. His effigy is chiseled on a silver cross made in New Spain in the 16th century, which is currently in the cathedral of Palencia, Spain.

In 1982, the first bishop of Tlaxcala, Bishop Luis Munive y Escobar, introduced the cause for their beatification. They were beatified by St. John Paul II during his second trip to Mexico, on May 6, 1990, in the Basilica of Guadalupe. Since that year, the diocesan feast is celebrated on September 23. In 2012, in the City of Guanajuato, Pope Benedict XVI proposed them as models of Christian life for all the children of Mexico.

Numerous favors

In 2013, the third bishop of Tlaxcala, Bishop Francisco Moreno Barrón, reinforced the work of the Diocesan Pro-Canonization Commission, putting at its head the priest Gabriel Alcantarilla Sánchez, one of the signatories of this article. Thus began the diocesan phase of the canonization process.

During this phase, more than 2,000 favors requested from God through the intercession of the children were collected, and more than 50 were granted, including 13 cures considered extraordinary. Of particular note was the case of two young sisters who fell from a height of 15 meters.

In September 2014, Bishop Barrón erected the Shrine of the Child Martyrs and decreed a jubilee year to celebrate the V Centenary of their birth. Initiatives to make the Children better known and venerated multiplied in the more than 70 parishes and the 7 deaneries of the diocese. In that year more than 30,000 pilgrims came to his Shrine.

10,000 copies of the book are published in 2015. Blessed Child Martyrs of Tlaxcala, Cristobal, Antonio and Juan, Protomartyrs of America, and 100,000 copies of a polydiptych with the same title. The solemn closing of the Jubilee Year was attended by more than 40 Mexican bishops. Pope Francis sent his affectionate congratulations. There are already three hymns composed in his honor.

In November 2015, the Mexican Episcopal Conference declared them Patrons of Mexican Children. In May of the following year, the patronage is confirmed by the Congregation for Divine Worship and Discipline of the Sacraments.

Roman phase

Once the diocesan phase of the canonization process was concluded, the Roman phase began. The Bishop of Tlaxcala appointed Fr. Giovangiussepe Califano O.F.M. as postulator in Rome and Rubén Rodríguez Balderas, a priest of the Prelature of the Holy Cross and Opus Dei, also the author of this article, as vice-postulator of the Cause in Mexico. In turn, Father Califano appointed as vice-postulator in Rome, Father Luis Martín Rodríguez Muñoz O.F.M.

Thus began 14 months of arduous work, in order to send to the postulator the most important of the abundant information gathered in Mexico: the historicity of the martyrdom of Cristobal, Antonio and Juan; the devotion of the people of God to the children; their abundant iconography; the thousands of favors requested to God through their intercession and the hundreds of favors granted, among them 13 extraordinary ones; the transcendence that the children have had in the civil life of Tlaxcala and in the academic life of the country; and their knowledge and devotion in other American, European and African countries.

All this information was used to prepare in Rome the Positio super CanonizationeThe 400-plus-page document, which was submitted to the Congregation for the Causes of Saints in January 2017, to be thoroughly studied by the commission of cardinals, who would communicate their conclusions to Pope Francis.

On March 21, in an ordinary session, the cardinals and bishops of the Congregation for the Causes of Saints evaluated the Positio super canonizatione of the Child Martyrs and their judgment was positive. This was communicated to Pope Francis, who was able to ratify the decision and authorize the canonization.

The long-awaited pontifical declaration arrived on Thursday, March 23 of this year. The news immediately spread throughout the world. On Thursday, April 20, in the Vatican Apostolic Palace, Pope Francis presided over the ordinary public consistory in which the canonization of the Blessed was announced in St. Peter's Square on October 15.

On Friday, April 28, during the CIII Assembly of the Mexican Episcopal Conference, Bishop Francisco Moreno Barrón, now Archbishop of Tijuana, communicated the news to all the bishops of Mexico.

Impact on families

The upcoming canonization of the Tlaxcala child martyrs "could have a profound impact on families."Moreno Barrón, who was until just half a year ago bishop of Tlaxcala, and who has led the effort to reach the end of this cause of canonization during the last few years.

In his opinion, the canonization of the Mexican child martyrs "it is a moment of grace, of blessing for the Church universal", and a call for "value the family as a gift from God". The Archbishop of Tijuana has also manifested: "I hope that in other countries, such as Peru, the United States, wherever, they will also be promoted as patrons of children in these difficult times in which children are beaten, abused, in which there is a lack of respect and promotion for them in the Church and in society.

Evangelization

Looking from the periphery. An evangelical key beyond ideologies and pastoral activity.

Pope Francis encourages us to look to the peripheries. The author of this article delves into the meaning of this invitation, and emphasizes that the periphery is the place of encounter with Christ, and the place of mission.

José Antúnez-October 1, 2017-Reading time: 10 minutes

It is always important to know how to choose the gaze in order to see with depth, justice and tenderness what is offered to us and not to waste it, mistreat it or spoil it. Our current look at the peripheries, encouraged and motivated by Pope Francis, requires an adequate look, a look from the faith and love of the Gospel, which breaks the molds of the rigid and unjust categories of the ideologies of the past and present. We need this look if we do not want to lose the strength with which the Spirit is playing in this field by getting entangled in discussions of the past or in superficial interpretations that are not only useless, but also detract energy and consume the believer and the evangelizer from within.

Periphery and peripheries

Looking at the peripheries from the heart of the Gospel means going beyond the notion of periphery elaborated from the political and sociological field, even though it has a certain relationship with it. From the Gospel, paradoxically, the periphery becomes a watchtower. Without the Gospel, periphery would be a notion exclusively linked to the historical phenomena of urbanization and industrialization: periphery in spatial and geopolitical terms would be equivalent to all that which is far from the center of activity and power; there would be or is a periphery of the world, urban peripheries, economic peripheries, political peripheries, etc. The distant would be all those who inhabit the peripheries and have no access to the center. 

Linked to the geopolitical would be a second periphery: the social and cultural periphery, made up of everything that is not important or decisive for the socio-cultural center. Our democracies, to the extent that they function, would favor decentralization and the non-proliferation of powerless peripheries; however, the weaknesses and defects of our democratic systems are exploited by populisms, which are nourished - and they are not the only ones - by their abundant peripheries: cultural and economic marginalization with respect to the one or ones who mark the dominant current and play a manipulative role, a "who" that is often impersonal and anonymous. These social peripheries, as Riccardi points out, have two features: loneliness and violence, which are sometimes clearly visible; a physically observable example is the wealthy ghettos of South Africa, connected to each other by highways that form a network of linked islands, cut off from the peripheries of poverty and marginalization, isolated and abandoned to their own fate.

Periphery from the Gospel

So far we have the social fact: the existence of peripheries. But the Pope and we do not do sociology or politics, but we evangelize and read the signs of the times from faith. When we speak of the peripheries, we do so because there is something more radical in them. I believe that Pope Francis wants us to look at the peripheries as a hermeneutical and pastoral key. It is not a matter of looking at the peripheries, but of assuming the "being" periphery, looking from the periphery. What does this mean? In the first place, it implies overcoming a past and centralist gaze that saw the periphery as a field of charity, something that the center should take care of (gaze from the center: the rich man who gives alms, for example). Secondly, it implies overcoming the view that sees the social and cultural peripheries as fields to be recovered in the face of a secularization and secularism that have taken them away from us.

The result of remaining in the center is very varied, but it has a common denominator: it looks at the periphery from the center, from the outside, and basically cannot take charge of it or of what it means from the Gospel. It refuses to assume that the Gospel may not be - in fact, it is not already in that sense - the center of power and influence, and perhaps it should not be. From there it freezes the fire of the Spirit, it paralyzes the Church.

One fruit of this outlook crystallizes in a restorationist mentality, which leads us to see the Church and our communities as small evangelizing islands, like isolated and threatened medieval neo-monasteries among the barbarians, yearning to regain influence, to become important again. We have been displaced from the center, marginalizing or neutralizing the Gospel both by negative and combative secularism, as well as that which falsely pretends to be neutral -but not the healthy positive secularism open to the contribution of religions-; then, if we recover the peripheries, we will return to be the center and to evangelize. This is a combative mentality, a combative, hardened mentality, but at the same time marked by the complex of being small, of giving an excessive, unrealistic weight to the powers of this world, which are not seen from the point of view of salvation history. This look is as realistic as it is paralyzing and justifying of the non-fertility and impotence to evangelize.

A large part of the difficulties we encounter in adapting and reforming pastoral structures that are, in no small measure, heirs of a vision marked by the Roman Empire and that has allowed the divorce between center and peripheries, are also the fruit of this centralist vision, not peripheral. Some pastoral attempts, with which the Church tried to respond to the call of the social peripheries and which remained failed sketches - such as the workers' priests in Paris between 1942 and 1953 under Cardinal Suhard and the high and loving interest of Rome -, perhaps could not achieve their goal because of their very root: because they still looked at the periphery from the center. From the same non-peripheral root, no matter how much they looked at the periphery, emerged the approaches some decades ago of ideologies that took shape in some liberation theologies and basically suffered from the same centralism in their look at the periphery.

Looking from the periphery

What I hear when I hear and meditate on the words of Pope Francis is that he is asking me for a change, a conversion of mentality, a rigorous metanoia which entails a positive pastoral revolution and a renewed evangelizing thrust that promotes the joy of living and transmitting the Gospel; for a change of mentality, towards an even more Christian mentality, and an effective pastoral action in the Spirit, are intrinsically linked. This change implies purifying our mind of foreign attachments. To achieve this, we would have to go back to the principles of the kenosis and the incarnation. God chose Israel in the Old Covenant, a periphery between empires; when the time came, he became incarnate and acted in Galilee, periphery of Israel, in turn periphery of Rome; he was born in a forgotten village and died in the religious center of Jerusalem, which was still a peripheral problem of Caesar. God chose the weak, the foolish according to the world, and from the periphery he came to the center: Rome. This is what Francis told the superiors of religious congregations: "I am convinced of one thing: the great changes in history take place when reality is seen not from the center but from the periphery. It is a hermeneutic question: reality is understood only if we look at it from the periphery, and not if our gaze starts from a point equidistant from everything.". At this point, periphery/center, poverty/greed, weakness/power, grace/voluntarism, are parallel and related pairs.

As in almost everything in life, it is vital to think from the "and" (thinking of communion) and not from the "or" (dialectical and confrontational thinking). In looking with the Pope at the periphery, to look from the periphery, we are as far from trying to replace the sacrament of the altar with that of the brother in the manner of the progressives - in Olivier Clement's expression, for in doing so we would abandon history to itself and, in the end, it would be nothing more than a macabre dance - as from the opposite; what we are trying to do is to give the Eucharist, God, his action all their ethical breadth. The Eucharistic altar and the distant brother are inseparably united because they are, in their different orders of reality, Christ who goes out to meet us. How can we see the Eucharist without seeing the brother, how can we really see the brother without the Eucharist? And is our living and participating in the Eucharist not enriched by seeing the brother, looking at him from the periphery, materially, psychologically or morally? 

As a friend who was a parish priest in Vallecas (Madrid) told me, "My challenge in that parish was to unite the rooms where the volunteers were with the church, because at the beginning - and it was difficult - neither those in the rooms went to the church nor those in the church to the rooms".. We should not allow ourselves to be seduced by the temptation to resuscitate unfruitful splits of the "o". We are on to something else, more radical and more fruitful.

With the power of the Spirit

To look from the peripheries is to look at the power of God at work in history, which is intrinsically Salvation History, trying to draw the ultimate consequences of God's way of acting, of the Gospel, in order to make it our own in our hearts and minds. 

If we spend a little time reflecting and praying on this truth, we will be able to see the freedom and strength that spring from it to proclaim the Kingdom. In returning to the Gospel, and this is always the history of the Church, we return to the mission, to the evangelizing identity, to the Church going forth. 

Riccardi cites the historical case of the pontificate of Gregory the Great, in a Rome that was falling and was no longer the center of anything, in a Rome full of the poor and destitute. From that periphery, Gregory looked at the call of Anglia (England), another periphery, and it was evangelized; the power of Christ is not of this world, what is central for men is not what is central for God, it is another logic that does not consist in going back to what was before, nor in falling into ideology. 

A Church marginalized to the periphery, a Church that looks from God and, through Him, from the peripheries, is a Church with the power of the Spirit, a Church that does not remain paralyzed and that is capable of producing, in its apparent maximum weakness, a great evangelization. In many ways the example of Anglia, evangelized thanks to the peripheral vision of Pope Gregory, is perennial and current. Not only for the Church as a whole. 

Let us apply it to our personal life, to our following of Christ, to our spiritual life and, in continuity and unity of life, to our pastoral action and our apostolates. Francis says: "The Holy Spirit introduces us into the mystery of the living God, and safeguards us from the danger of a Gnostic Church and a self-referential Church, closed in its enclosure; he urges us to open the doors to go out, to proclaim and bear witness to the goodness of the Gospel, to communicate the joy of faith, of the encounter with Christ. The Holy Spirit is the soul of the mission".

For this reason, Francis does not look at the weakness of the Church, but, trusting in the Spirit, he launches himself into proclamation, beginning, as his travels show, on the peripheries of the peripheries, as opposed to what the tacticians of the world would do.

The place of the mission

The validity of this view from the periphery is shown in a privileged way when we look at the situation of postmodern society. In the society that Baumann calls liquid society, irrelevance increases: we all live more and more in a peripheral way, of narcissistic consumption, of paradoxical anti-enlightenment, since it is no longer a question of enlightening the people, but of selling culture and apparent truth, of a culture of haste, without time, in which everything is space, a superficial flat space. Everything, if we change the linguistic key, is "peripheralized". Even under the guise of multiculturalism hides a trap to the conscience of the West to legitimize the disregard of the other, and it is to think: it is that the other, with his culture, is like that (he wears a loincloth and has no home, he thinks that it is right or wrong that or that, etc.). Consequently, I should not do anything for him because it would be disrespectful to his idiosyncrasy. This, which could be called absolute "peripheralization" through relativism, is nothing but the masking of the centralism of the isolated and incommunicado individual ego. 

Only a look from a periphery in which God is at work frees society from this depersonalizing risk. In the evangelically read periphery we discover interest in the other, generosity, hope not based on self-sufficiency and self-referentiality. Periphery in the theological sense is an antidote to selfishness and narcissism; it is to look from the other, to decenter myself from myself, it is a demand for conversion and the possibility of conversion, personal conversion and ecclesial experience. "The Pentecost of the cenacle of Jerusalem is the beginning, a beginning that continues. [It is the Paraclete Spirit, the 'Consoler', who gives us the courage to travel the roads of the world carrying the Gospel. The Holy Spirit shows us the horizon and impels us to the existential peripheries to proclaim the life of Jesus Christ. Let us ask ourselves if we have the tendency to close in on ourselves, in our group, or if we allow the Holy Spirit to lead us to the mission." (Francis, Pentecost 2013).

A hermeneutic of history, society and evangelization from the periphery makes Christian freedom and evangelical life possible. It entails purification, and achieves the loss of fears and attachments. To speak of peripheries does not mean to be foolish, to forget the essential; for it is precisely the opposite: to come out of self-referentiality and self-centeredness, both insofar as it shows us that the field of action is the world, and in what concerns our identity as Church, as groups, as movements, as persons. 

To put the periphery as the key means to put the mission as the first thing: to forget about myself, to focus our gaze on fishing, on the sea, trusting in grace and anointing. From the peripheries there can be no one who is discarded from my heart, there is no one who cannot be fixed, a possibility opens up for overcoming the culture of discarding.

It is clear, after what we have said, that we make a leap in thinking about the periphery from the socio-economic to the theological... and I understand the theological to be indissolubly linked to the spiritual, to what identifies me. The periphery is a place of encounter with Christ, a place of confirmation of the anointing and a place of enlightenment. Furthermore, the periphery is the place of mission, because the existential periphery is where the light of Christ is lacking. For this reason we must always try to be there where the light and life of the Risen One is most needed (cfr. Evangelii Gaudium, 30-33).

The power of grace

To change, to convert, to think from the periphery, does not consist in doing more "works of charity". It is not mere charitable action, but making room for what the periphery determines in my identity and my spirituality from the action of the Paraclete; it is not a matter of doing, but of being. The transforming power of this step is immeasurable. As the Year of Mercy has highlighted by placing us before misery - in its three manifestations: material, psychic and moral/spiritual - only if we are merciful like the Father will we do works of authentic mercy and these will proliferate creatively. And to be merciful we must go to the material peripheries and to the moral and spiritual peripheries, because there we find the mercy of the Father that changes our hearts, that makes us discover that we too are peripheries, and yet we are the center for God, who looks upon, cares for and governs the world for us. Francis says it very clearly: "Thus we must go out to experience our anointing, its power and its redemptive efficacy: in the peripheries where there is suffering, where there is bloodshed, where there is blindness that desires to see, where there are captives of so many bad patterns. It is not precisely in self-experiences nor in repeated introspections that we are going to find the Lord: self-help courses in life can be useful, but living our priestly life passing from one course to another, from method to method, leads us to become Pelagians, to minimize the power of grace that is activated and grows in the measure in which we go out in faith to give ourselves.".

It is beautiful to note the pastoral constant of the pontificate of Francis to personalize to the maximum the attention to each faithful, to each human being, wherever he is, going to the limit, and it hurts that many times it is difficult for us to let ourselves be carried by this principle. May I take the steps that the Spirit asks of me: "To Jeremiah he said: 'Wherever I send you, you shall go' (Jeremiah 1:7). Today, in this 'go' of Jesus, the ever new scenarios and challenges of the Church's evangelizing mission are present, and we are all called to this new missionary 'going forth'. Each Christian and each community will discern which path the Lord is asking of them, but we are all invited to accept this call: to leave our own comfort zone and dare to reach out to all the peripheries that need the light of the Gospel" (Jn 1:7). (Evangelii Gaudium, 20).

The authorJosé Antúnez

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The World

100 years after the Russian Revolution: from the Bolshevik coup d'état to Lenin's mummy

Omnes-October 1, 2017-Reading time: < 1 minute

It is one hundred years since Lenin and the Bolsheviks seized power in Russia in a coup d'état. What happened and what remains, and not only in Russia, but also in the whole world, are the questions that Bryan Bradley, our correspondent in Lithuania, tries to answer. This centenary coincides with that of Our Lady's apparitions at Fatima, when the Mother of God asked to pray for Russia.

-TEXT Bryan Bradley, Vilnius (Lithuania)

The embalmed body of Vladimir Ilich Ulyanov, better known as Lenin, continues to receive visitors at his mausoleum in Moscow's Red Square. Not so many come to see him anymore - some of the relatively few devout communists left in Russia, the occasional "pilgrim" from China, and quite a few simply curious tourists. But he is still there in his place of honor, just as things that happened a whole century ago and of which he was the main protagonist are still influencing the world today - perhaps without our being aware of it.

November 7 marks 100 years since the Bolsheviks seized power in Russia under the command of the famous revolutionary. The event left...Full text for subscribers only

New course and new challenges for the Religion class

September 22, 2017-Reading time: 4 minutes

In the course that begins, the implementation of the LOMCE will be concluded, with its application in the 4th year of ESO (Secondary) and 2nd year of Baccalaureate. However, with regard to the subject of Religion, the interpretation of the 17 Autonomous Communities draws a picture of absolute vagueness, lack of definition and confusion, which threatens the rights of students, parents and teachers.

- Francisco Javier Hernández Varas

President of the Federation of Independent Trade Unions of Education (FSIE)

The regulation of the subject of Religion established by the LOMCE received from the first moment the express rejection of the Spanish Episcopal Conference, the heads of the centers, the teachers of Religion, the unions and the associations of Catholic parents.

And if we had to look for a qualifier of the current situation, once applied at the regional level, I would say that it is of absolute vagueness, lack of definition, uncertainty, insecurity, confusion and other similar synonyms. Together with others such as harassment, threat, persecution and other similar ones that affect the subject, the teaching staff and, of course, the students and their parents.

What does this course have in store for us?

We are not going to go into the fact that this subject is not a concession of the Administration but a right of parents and students, nor into the high number of students who choose it, nor into the importance of the subject as a fundamental element of the integral development of the person, nor how it is the curriculum of the subject. These aspects are sufficiently well known to religion teachers. What I wanted to summarize here is the current situation and the panorama of the subject and its teachers.

From the very beginning we warned in these pages of the risk posed by the treatment of Religion as a subject. specificThis is a way of skipping its character as a core subject that corresponds to it according to the Constitution and the State Agreements. It thus becomes a subject more of autonomous than national scope, since its regulation depends above all on the interpretation that each Autonomous Community makes of the regulations and of the very obligatory nature of the subject. This is where the government missed the opportunity to definitively solve the problem of Religion in schools.

Conflicts arise, above all, from the development of the curriculum of the different educational stages in each Autonomous Community: teaching configuration and distribution of subjects, timetables, evaluation and enrollment, mainly. The 17 Autonomous Communities draw a disparate political map and a different ideological and political position, so that the educational and labor panorama is unequal.

Reduction of hours and faculty

This summer has been full of demands, negotiations, uncertainties and also relevant rulings, which teachers should be aware of.

In September, the Junta de Andalucía will reduce one teaching hour of the subject in 3rd ESO, in continuity with the reduction already implemented in Primary, which will mean a decrease of 747 hours of the subject. On the one hand, this unilateral decision by the Board will mean an immediate economic disadvantage for teachers, which will have a direct impact on the paychecks of hundreds of workers whose contracts are already precarious. Religion teachers in Andalusia continue to see their working conditions worsen year after year.

The only explanation given by the Board is this statement from its spokesperson: "We understand that there are other subjects that require more time to have better educated children".The school's policy, which clearly undervalues the choice that parents and students freely make in this subject.

In the Balearic Conselleria of Education can leave 55 Religion teachers on the street or with only a half day, i.e., one out of three teachers of this subject, which is a real hidden ERE.. The conflict started with the arrival of the new executive branch of the PacteThe school decided to reduce the Religion schedule from one and a half hours per week to one hour.

In the meantime, different solutions are being negotiated, such as interim positions, early retirements or the sharing of hours among all, since the Conselleria refuses to allow Religion teachers to teach other disciplines, as has been the case since 1982.

In other places, the lack of dialogue has forced to resort to the courts. Thus, in Aragon, the Supreme Court of Aragon has rejected the precautionary measures requested by the bishops against the Instruction of the regional government which reduced the subject of Religion in Primary Education to a minimum of 45 minutes per week. The dioceses of Extremadura have also presented an appeal to the Supreme Court of Extremadura against the reduction of the weekly hours of Religion.

In a deliberate and sectarian way, situations are being propitiated to reduce to a minimum the subject and the religious fact in the Spanish school. And they are suffocating a well-trained, quality and vocational teachers, in an attempt to minimize their influence and advocating their disappearance.

From my point of view, now that there is talk of a Pact for Education, we should remember that this Pact has already been signed: it is the Spanish Constitution itself, the different Church-State agreements and the agreements between the government and other religious denominations. Perhaps we should take up again, along the lines of other European countries, the path of modifying the organic law that leads to this complete nonsense.

Finally, to my fellow Religion teachers I would dare to ask them to have hope, to continue being as they have been so far an example of professionalism and good work, to know how to spread and convince parents and students of their message, to teach their students well so that everyone can see that they are improving and, finally, to continue fighting for their rights without losing sight of the objective and always in tune with the ecclesiastical hierarchy.

 

 

The authorOmnes

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Experiences

Journey to Narnia, an educational experience

Omnes-September 21, 2017-Reading time: < 1 minute

-TEXT Javier Segura Zariquiegui   Diocesan Delegate for Education of Getafe

That Friday, April 21, 2017, tourists strolling through the Granja de San Ildefonso in Segovia, found that the ancient palaces, once the place of solace of the kings of Spain had become enchanted castles where witches, minotaurs and fauns waited expectantly for four thousand children to arrive to live a day in the magical world of Narnia.

The Chronicles of Narnia is a collection of juvenile books written by English author C. S. Lewis between 1950 and 1956. It tells the adventures in Narnia, a land of fantasy and magic, populated by talking animals and other mythological creatures that are involved in the eternal struggle between good and evil. The work is populated by characters from Greek and Roman mythology, as well as from tales of the... Full text for subscribers only

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