Evangelization

St. Boniface, the "Apostle of the Germans".

St. Boniface, a native of England, dedicated almost his entire life to missionary work in Germanic lands. His main legacy is the ecclesiastical organization in present-day Germany.

José M. García Pelegrín-September 17, 2024-Reading time: 4 minutes
RelatedRelated NewsRoads of Europe: Germany. Germanic roads

The history of Christianity in Germany dates back to the 3rd century. In Trier - then part of the Roman province of Gaul - Cologne and Mainz - the capitals of Germania prima and Germania secunda - there were already Christian communities. The first historically recorded bishop in Germanic lands is Maternus, who participated as an advisor to the Roman Emperor Constantine I at the Lateran Synod in Rome in 313 and at the Synod of Arles in 314. According to the lists of the bishops of Trier, he was the third bishop of Trier, as well as the first historically attested bishop of Cologne (Civitas Agrippinensium) and possibly bishop of Tongeren.

However, the true "Apostle of the Germans" is St. Boniface (c. 673 - 754/755), who is considered the messenger of the faith to Germanic lands for having durably established Christianity in those regions. More than a missionary, Boniface was an organizer. He gave the German Church - in his time, the East Frankish Kingdom - a solid structure by creating several dioceses and founding numerous monasteries. Even today, the German bishops hold one of their two annual assemblies in Fulda, as his tomb is located in the cathedral of this city.

Boniface closed a gap of about three centuries in the historical documentation of Christianity in Germanic lands. With the fall of the Roman Empire and, in those lands, already around the year 400, the sources that could provide evidence of Christianity in the cities of Germania disappear.

While in the kingdom of the West Franks Christianity took hold after the baptism of Clovis around 500, attempts at missionary work on the right bank of the Rhine initially failed. There is hardly any source from the 7th century that mentions the Franks - already Christians - as a protective power in that region. It was not until the 8th century that Christian testimonies reappeared, a time when Boniface played a fundamental role.

Origins of St. Boniface

Originally called Wynfreth, Boniface was born around 673 into a noble Anglo-Saxon family in Crediton, in the kingdom of Wessex. He was educated as a "puer oblatus" in the Benedictine monasteries of Exeter and Nursling, where he was later ordained a priest and worked as a teacher.

His missionary activity in the Frankish kingdom and neighboring regions was part of the Anglo-Saxon missionary movement of the 7th and 8th centuries, originally promoted by Pope Gregory the Great (590-604). The aim was to Christianize the Germanic tribes and integrate them into a hierarchical ecclesiastical organization.

In 716, Boniface undertook his first missionary journey to Friesland, but failed. He returned to Nursling, where he was elected abbot. A year later he decided to leave England for good and go on pilgrimage to Rome. Pope Gregory II (715-731) entrusted him in 719 with the mission of proclaiming the Christian faith to the "unbelieving peoples" and changed his name to Boniface ("benefactor" or "one who acts well").

His mission among the Frisians was resumed, this time in cooperation with the missionary Willibrord, but the two separated in 721 due to tensions. Boniface continued his mission in the present-day regions of Hesse, Thuringia and Bavaria, where he founded several monasteries and churches. His commitment to a strict Roman Catholic church order met with resistance, especially in Thuringia.

Church organization

Much of his legacy is due to the ecclesiastical organization he undertook in Bavaria from 738 onwards. There he succeeded in establishing and reorganizing several dioceses, such as Salzburg, Friesingen, Passau and Regensburg. He also founded the dioceses of Würzburg, Eichstätt, Erfurt and Büraburg near Fritzlar. In 746 he was appointed bishop of Mainz, but his influence in Bavaria was soon eclipsed by the Irishman Virgil of Salzburg.

In the "Concilium Germanicum" of 742 he enacted strict disciplinary measures against "licentious" priests and monks. During this and subsequent synods (744 in Soissons, 745 in Mainz) the basic rules of ecclesiastical discipline and Christian life were established: the position and duties of the bishop, the ethics and behavior of the clergy, the regulation of the use of ecclesiastical goods, the renunciation of pagan customs, as well as questions of ecclesiastical marriage law.

Boniface strove to structure the Church in the Frankish kingdom according to the Roman model. His attempt to convert the episcopal see of Cologne into the metropolitan see of a new ecclesiastical province failed, however, because of resistance from the bishops east of the Rhine. Mainz only became an archbishopric and metropolitan see under his successor, Lullius.

The death of St. Boniface

At the age of over 80, Boniface undertook a last missionary journey to Friesland. Sensing his death - for he carried a shroud with him - he wanted to end his life where he had begun his mission. On June 5, 754 (or 755), he was killed near Dokkum by a group of Frisians opposed to Christian missionary work, along with eleven companions. His contemporaries regarded the circumstances of his death as an act of martyrdom. His remains were recovered by Christians, transported by ship to Utrecht and later taken to Fulda, where he was buried in the grave of his own choice.

Despite the resistance to his ecclesiastical reform, Boniface left a legacy of Christianization and organization of the Church in parts of the Frankish Empire. For this reason he is venerated as the "Apostle of the Germans" and is recognized as a central figure in European ecclesiastical history. He was canonized after his death in 754 under Pope Stephen II (752-757), and his veneration was officially sanctioned by the Pope Pius IX in 1855.

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Spain

Various denominations create the Interfaith Dialogue Table of Spain

This initiative aims to increase collaboration, knowledge and common work among religious entities present in Spain.

Maria José Atienza-September 16, 2024-Reading time: 2 minutes

The initiative has arisen from a group of representatives of different Christian denominations with members in Spain and aims, among its objectives, to ensure the right to religious freedom of believers.

The Anglican Cathedral of the Redeemer in Madrid hosted the constitution of the Bureau of Interfaith Dialogue of Spain. The act was centered on the reading of a Communiqué of constitution and its signature by all the Christian confessions that form part of this Table.

The Catholic Church through the Subcommission for Interfaith Relations and Interreligious Dialogue of the Spanish Episcopal Conference, the Federation of Evangelical Religious Entities of Spain (FEREDE), the Metropolis of Spain and Portugal of the Ecumenical Patriarchate of Constantinople, the Romanian Orthodox Bishopric of Spain and Portugal, the Russian Orthodox Bishopric of the Moscow Patriarchate, the Spanish Evangelical Church (IEE), the Spanish Reformed Episcopal Church (Anglican Communion), the Church of England (Diocese of Europe), the German-speaking Evangelical Community of Madrid, the Armenian Apostolic Church and the Syro-Orthodox Church are the confessions that are, as of today, part of this Bureau.

The main purposes of this Bureau, according to the note published on the occasion of its constitution, are "to promote dialogue and collaboration for the common good among the Christian confessions present in Spain in those issues that are appropriate. To watch over and work to guarantee the adequate exercise of the fundamental right to religious freedom of believers and to contribute fundamental values to society, highlighting the capacity of the Christian faith to build bridges between people".

All this through "respectful, sincere and constructive" institutional dialogue, collaboration in areas of common interest and even "the exchange of resources, when possible according to their own doctrines".

Carolina Bueno Calvo, executive secretary of FEREDE, the Federation of Evangelical Religious Entities of Spain will be the president of this table that will count, as vice presidents, with Mons. Ramón Valdivia Giménez, president of the Subcommission for the Interconfessional Relations of the Spanish Episcopal Conference, and Mons. Rafael Vázquez Jiménez, director of the Secretariat of the Episcopal Subcommission for Interconfessional Relations of the Spanish Episcopal Conference, will be the secretary of this Table.

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Newsroom

María José Atienza, new Omnes director

María José Atienza succeeds Alfonso Riobó as head of the multiplatform media company Omnes.

Omnes-September 16, 2024-Reading time: < 1 minute

As of September 16, 2024, Omnes begins a new phase under the direction of María José Atienza, until now editor-in-chief of Omnes.

Maria José succeeds Alfonso Riobó, who after almost 20 years linked to the publication, both during his time at the magazine Word as under the new Omnes brand, hands over the helm of the multiplatform medium in a succession that confirms the commitment to the transformation and future of this socioreligious information medium.

Omnes thus continues the editorial line maintained since 1965, with the mission of offering its readers quality content, characterized by analysis and in-depth analysis of the great themes that occupy the hearts and minds of today's Catholics.

We would also like to reiterate our gratitude to all those who, since its foundation and up to now, have made and continue to make possible the development of this editorial project, in order to make this Catholic view of current affairs available to everyone.

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Culture

Georgia, the first El Dorado

In this new series, Gerardo Ferrara delves into Georgia, a country that straddles Europe and Asia, where landscapes, viticulture and a large collection of gold stand out.

Gerardo Ferrara-September 16, 2024-Reading time: 7 minutes

I don't like surprises. I like to inform and document myself about everything around me. However, before traveling to Georgia this summer, I chose to read little, to approach the trip expecting some surprises, especially since the first stop on my visit to the Caucasus was Armeniaabout which I wrote several articles for Omnes. So I went from a country I knew almost everything about to a country I knew little about. And I must admit that I was very surprised.

A small big country

Georgia is a small country in the South Caucasus located on the eastern shore of the Black Sea, straddling Europe and Asia and between the two mountain ranges of the Greater Caucasus to the north and the Lesser Caucasus to the south, but it is a real treasure to be discovered. With an area of 69,700 km² (bordered to the north by the Russian Federation, to the south by Turkey and Armenia, and to the east by Azerbaijan), it has a fascinating capital, Tbilisi, with some 1.3 million inhabitants. And it was precisely from Tbilisi that my trip began, which ended on the peaks of the Caucasus, on the border with the Russian Federation, at the wonderful Holy Trinity Monastery of Gergeti.

In Tbilisi, from a viewpoint at the foot of the old city, next to the beautiful Metekhi church and the statue of the mythical king Vakhtang Gorgasali (439 or 443 - 502 or 522), founder of the city, we contemplate the castle, the famous ancient baths (it is said that the name of the city derives from the sulfurous waters that flow there) and the Kura river just below us.

Before taking a long walk through the city's narrow streets, we retraced the country's long history, which dates back to the Paleolithic era. In fact, over the millennia, the region was a crossroads of civilizations and peoples from Anatolia, Persia and Mesopotamia. During the Bronze Age, several cultures flourished, such as the Trialeti culture, which laid the foundations for later Georgian civilizations.

Wine and gold

There are two surprising details: the "invention" of wine in Georgia and the very advanced treatment of gold.

As for wine, viticulture has been attested in Georgia for about eight thousand years (so much so that the oldest amphora with traces of wine, dating from 6000 BC, was found in this country and is preserved in the Georgian National Museum in Tbilisi). Of the fragrant and sparkling wines of this region, by the way, Homer already spoke in the "The Wine of the Sea".Odyssey".

The same terracotta jars are still used today, in a country that has at least 500 species of vines suitable for winemaking (in Italy, where the oldest example of grape fermentation "only" dates back 6000 years, there are 350). The region where 70 % of the wine is produced is Kakheti, east of Tbilisi, where we were able to taste, among bucolic landscapes and ancient monasteries, several wines fermented in amphorae, including the famous Saperavi.

As for gold, the archaeological treasure on display in the museum itself is impressive, with its immense collection of gold, silver and pre-Christian precious stones from tombs of the 3rd millennium BC, of extremely fine chiseling and workmanship, especially those found in Colchis (western Georgia), a region not infamous for the myth of the Golden Fleece and the Argonauts, with the legendary Medea, daughter of a king of this same land.

From a map of Georgia, which my exceptional guide displayed on a small wall from which we could admire the Europe Square, a large square filled with flags of the European Union (omnipresent throughout the country, along with the Georgian flags) and the scene, in recent times, of several popular demonstrations, one can see how this nation is literally nestled in the Caucasus, among powerful and unwieldy neighbors, and, in its complex and rugged territory, several ethnic groups coexist (along with the majority Georgian), among them the Armenian (in the south), Ossetian (in the north) and Abkhazian (in the northwest, on the shores of the Black Sea). And it was precisely the two regions of South Ossetia and Abkhazia that proclaimed their independence, provoking bloody conflicts (independence, however, only recognized internationally by Russia).

Some data

The territory of Georgia is characterized by a great variety of landscapes: from the Caucasus Mountains, with peaks exceeding 5,000 meters (Mount Shkhara is the highest, at 5,193 meters, in the north), to the fertile central plains and the Black Sea coast. The climate varies from temperate in the coastal zone to alpine in the mountainous regions.

Georgia is a semi-presidential republic, with the President as Head of State and the Prime Minister as Head of Government. The population is around 3.7 million, the majority ethnic Georgians (over 83 %), with Armenian (5.7 %), Azerbaijani (6 %) and Russian (1.5 %) minorities.

The official language is Georgian, a language with its own alphabet (there are actually three Georgian alphabets). On the religious level, Orthodox Christianity predominates, and the Georgian Orthodox Church (now autocephalous) has always played a prominent role in the social and cultural life of the country.

A bit of history

The oldest Georgian kingdom was therefore that of Colchis, along the Black Sea coast, famous in Greek mythology as the land of the Golden Fleece. According to many scholars, especially contemporaries, the inhabitants of Colchis may be defined as proto-Georgians. This kingdom developed commercial and cultural relations with the Greeks since the 1st millennium BC, becoming an important commercial center.

However, another kingdom flourished in the interior of the country, that of Iberia, also known as Kartli. This kingdom, founded around the 4th century BC, became one of the main centers of the Caucasus. Its strategic location made it an object of dispute between the Roman Empire and the Parthians, and later between the Byzantines and the Sassanids. During the reign of King Mirian III in the 4th century AD, Iberia adopted Christianity as its official religion, making Georgia one of the first Christian countries in the world, shortly after Armenia.

Interior of Svetitskhoveli Cathedral

In the period between the 9th and 13th centuries, often referred to as the "golden age" of Georgia, the country was unified under a series of important kings and queens, such as David IV, known as "the Builder", and his niece, Queen Tamara (both considered saints by the Georgian Church). With them, Georgia became one of the most powerful states in the region and expanded throughout much of the Caucasus. During this period, Tbilisi became a major center of culture, art and architecture.

This era of prosperity ended, however, with the Mongol invasion in the 13th century, followed by Tamerlane, the various Persian khanates and the Ottomans, which led to the gradual weakening of the Georgian kingdom and a long period of decline and fragmentation.

Precisely to seek protection from Ottoman and Persian incursions, Georgia turned to Russia in the 18th century and, in 1783, the Treaty of Georgievsk sanctioned Russian protection over the kingdom of Kartli-Kakheti, which was later formally annexed in 1801, bringing the whole of Georgia gradually under Russian rule.

Russification process

During the 19th century, Georgia underwent a process of Russification, with the loss of many of its traditions (dramatic proof of this is the plastering of Georgian church frescoes by the Russians), as well as its political autonomy. In reaction, however, this same period also witnessed a great cultural awakening, with the revival of Georgian literature and national consciousness.

After the Russian Revolution of 1917, Georgia declared its independence on May 26, 1918, with the birth of the Democratic Republic of Georgia, which, however, was short-lived, since in 1921 the Red Army invaded the country and annexed it to the Soviet Union as the Georgian Soviet Socialist Republic.

During the Soviet period, Georgia underwent a radical transformation. Despite fierce political repression and massacres, it managed to preserve its strong cultural identity (many prominent figures, including Soviet leader Iosif Stalin, were of Georgian origin).

Over the years, discontent with the Soviet regime grew, until the events of April 9, 1989, when a peaceful demonstration in Tbilisi was violently repressed by Soviet troops, causing a massacre among the civilian population, with 20 dead and hundreds wounded.

With the collapse of the Soviet Union in 1991, Georgia again declared independence, but its first years as a sovereign state were anything but easy, both economically and due to political turmoil and ethnic conflicts.

Conflicts and tensions

The regions of Abkhazia and South Ossetia proclaimed secession, leading to bloody conflicts that left these regions in a de facto, but not internationally recognized, state of independence.

In particular, the ethnic cleansing carried out against the Georgians of Abkhazia by Abkhazian separatists, supported by foreign mercenaries (including, unfortunately, Armenians) and forces of the Russian Federation during the Abkhazian-Georgian war (1991-1993 and again in 1998), is infamous. Between 10,000 and 30,000 Georgians lost their lives, victims of unspeakable violence, and about 300,000 had to seek refuge in the rest of Georgia, with a significant decline in the population of Abkhazia, where Georgians constituted 46 % of the population before the war.

In 2003, the Rose Revolution brought to power a reformist government led by Mikheil Saakashvili, which sought to modernize the country and bring it closer to the West. However, this government was marked by tensions with Russia, which culminated in the Russian-Georgian war of 2008. The conflict lasted only five days and ended with Georgia's defeat and Russia's recognition of the independence of Abkhazia and South Ossetia, which accentuated the rift between Georgia and Russia.

Georgia today

In recent years, Georgia has made considerable economic and institutional progress, while facing significant challenges. The country, also after the war between Russia and Ukraine (which led to a massive immigration of Russians to Georgia) pursued a foreign policy aimed at Euro-Atlantic integration, with the goal of joining NATO and the European Union, which granted it candidate status in 2023.

However, the current government, with the Georgian Dream party in power, maintains a rather ambiguous attitude, on the one hand favoring the rapprochement of Georgia to the European Union, but then introducing, in domestic policy, a series of authoritarian laws, such as the one that assimilates all foreign NGOs to enemy agents. Precisely on the occasion of the approval of the latter, massive street protests were held in Tbilisi in the spring of 2024, in which the mostly young demonstrators waved EU flags and accused the government of pursuing a pro-Russian and despotic policy.

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The Vatican

Pope on return from trip: knowing Jesus requires an encounter with Him

At the Angelus this September 15, On the 24th Sunday in Ordinary Time, having just returned from his apostolic journey to Southeast Asia and Oceania, the Pope said in Rome that in order to know Jesus, it is necessary to have an encounter with Him that changes life, that changes everything. He also asked for "solutions of peace" for the wars in the world.  

Francisco Otamendi-September 15, 2024-Reading time: 2 minutes

Pope Francis said this morning at the recitation of the Marian prayer for the AngelusIn St. Peter's Square, he said that in order to know the Lord it is not enough to know something about him, but "it is necessary to follow him, to let oneself be touched and changed by his Gospel. It is a matter of having an encounter with him. You can know many things about Jesus, but if you have not met him you do not know who Jesus is".

"It changes the way of being, it changes the way of thinking, it changes the relationship you have with your brothers and sisters, it changes your disposition to accept and forgive, the choices you make in life, everything changes," he continued. It is not enough, he stressed, to know the doctrine, but it is necessary to have this encounter, 

Francis then quoted the Lutheran theologian and pastor Bonhoeffer, a victim of Nazism, who wrote that the problem that never leaves me calm is that of knowing what Christianity really is for us today, or who Christ is. Unfortunately, many no longer ask themselves this question, and remain quiet, asleep, even far from God. 

The Pope concluded: "It is important to ask ourselves who Jesus is for me and what place he occupies in my life? Do I allow the encounter with him to transform my life? May our Mother Mary, who allowed God to upset her plans, who followed Jesus to the Cross, help us in this.

The Pontiff's meditation started from the Gospel This Sunday, from St. Mark, in which Jesus asks his disciples: "Who do the people say that I am? Peter answers in the name of all: "You are Christ, that is, you are the Messiah", 

However, when Jesus begins to speak of suffering and death, Peter himself objects, and Jesus rebukes him harshly. Looking at the attitude of the Apostle Peter, we can ask ourselves what it really means to know Jesus," the Pope said.

Vietnam, Myanmar, new Blessed in Mexico, ALS patients...

After the recitation of the AngelusThe Pope prayed for the victims of the floods in Vietnam and Myanmar, and asked for a round of applause for the Mexican Moisés Lira, priest of the Missionaries of the Holy Spirit and founder of the Congregation of the Missionaries of Charity of Mary Immaculate, beatified by Cardinal Marcello Semeraro, prefect of the Dicastery for the Causes of Saints, in the Basilica of the Virgin of Guadalupe in Mexico City.

The Pope also prayed for those suffering from Amyotrophic Lateral Sclerosis (ELA), whose day is celebrated today in Italy, to whom he expressed his closeness, and that "the wars that bloody the world" should not be forgotten. 

Francis prayed for the martyred Ukraine, Myanmar, the Middle East, and he stopped at "the mothers who have lost their children in the war", praying for the kidnapped people, that the hostages be released, and that "solutions for peace" be found.

The authorFrancisco Otamendi

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ColumnistsAntonio Moreno

The photo of Jesus

What use can a more or less reliable image of a wounded Jesus be to us in our life of faith? Well, only insofar as we are able to see in that wound, in that drop of blood, in that bruise, his message of personal love without limits.

September 15, 2024-Reading time: 3 minutes
RelatedRelated NewsFrom Qumran to the Tablet, Approaches to the Bible Today

In the last few weeks a photograph of Jesus created with artificial intelligence based on the image printed on the Holy Shroud has gone viral. Is it just a morbid curiosity or can we get something good out of it?

First of all, it should be made clear that the Catholic Church sees in the Shroud of Turin only a relic of great value, but in no case has he affirmed that it is really the sheet that wrapped the body of the Lord, no matter how many indications there are in favor of it.

As St. John Paul II said, "the Church has no specific competence to pronounce on these questions", but "entrusts to scientists the task of continuing research to find answers".

Secondly, it is necessary to relativize the capacity of the artificial intelligence to reconstruct faces, however shocking the results may be.

Let's not forget that AI cannot create from nothing, but relies on what it has already seen. It uses the impressive wealth of data that the internet gives it to "read" how things are and, with that information from here and there, it replicates. For this recreation, helped by the humans who have guided her, she will have studied thousands of bearded men's faces, compared them with the proportions of the traces of the Shroud and merged that data into an image that is the one we see.

Thus, this would be only one of the multiple similar faces that he would be able to generate by sticking to the proportions and structural features set by the original image.

In any case, supposing that the image on the sheet was that of Jesus Christ and that the AI was able to achieve 99% of fidelity in the recreation; apart from the first "wow", what does it bring me as a Christian? Does anyone really believe that, if Jesus had been incarnated today and we had, not one, but, as is typical of our times, thousands of photographs and videos of Him, His testimony would reach further and increase the number of believers and followers? Allow me to doubt it.

There were many thousands who knew him and witnessed his miracles, not through photographs and videos, but face to face; but, at the culminating moment of his life, at the foot of the cross, how many accompanied him, how many trusted him, how many, in short, believed in him and in his message? Only Mary, John and some holy women.

Where were those who for years of discipleship had followed him along those paths, where were those who had shared with him teachings, friendship and affection, where were those who had seen him with their own eyes in order to believe? Even Peter and James, who had also attended with John his glorious transfiguration, were not satisfied with what they had seen with their own eyes in order to believe. What did they lack to make the leap of faith?

Benedict XVI offers us a clue by explaining the Gospel passage in which the Apostle Thomas, who was not in the assembly when the Risen One appeared in their midst, said: "Unless I see in his hands the mark of the nails and put my finger into the nail holes and put my hand into his side, I will not believe. "In the end," says the German Pope, "these words manifest the conviction that Jesus is no longer to be recognized by the face, but rather by the wounds. Thomas considers that the distinctive signs of Jesus' identity are now above all the wounds, in which the extent to which he loved us is revealed".

What use can a more or less reliable image of a wounded Jesus be to us in our life of faith? Well, only insofar as we are able to see in that wound, in that drop of blood, in that bruise, his message of personal love without limits.

In these days in which we celebrate the Exaltation of the Holy Cross and Our Lady of Sorrows, it is worth remembering that only those who are able to discover the mystery of the cross can go from knowing Jesus (the one in the photo) to recognizing him, as the centurion recognized him when he saw how he had expired and proclaimed: "Truly this man was the Son of God".

The authorAntonio Moreno

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

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The World

Synod of the Church in Italy: communities more transparent to the Gospel

The Italian Church is currently developing its Italian Synodal Path, which will serve as an orientation for the first Italian Synodal Assembly.

Giovanni Tridente-September 15, 2024-Reading time: 3 minutes

Coinciding with the march of the Universal Synod -The second and final session of which will open on October 2 and conclude on Sunday, October 27, the Italian dioceses are also experiencing their own national "synodal journey," which obviously has not had the same echo as what is happening in Germany, but which responds to the current need to involve the People of God more and more in the life of the Church.

Three phases

Articulated in three phases - Narrative, Wisdom and Prophetic - the experience promoted by the Italian Episcopal Conference had opened in October 2021 relaunching the proposals of "listening to and gathering the life of people, communities and territories", already put forward at the universal level by the Synod of Bishops. The following year, in 2022, a series of "priorities" were identified and validated by the General Assembly of the Bishops' Conference. 

This was followed by what was called the "sapiential phase", which called on all the Italian dioceses to reflect on five macro-questions, which emerged from the listening phase of the previous biennium: the mission according to the style of proximity; language and communication; formation to faith and life; permanent synodality and co-responsibility; and, finally, the change of structures.

Emerging needs

The orientations of this phase emphasized the need to "open ways for everyone to have a place in the Church, regardless of their socio-economic status, origin, legal status, sexual orientation". In addition, that document stressed the need to "rethink the initial formation of priests, overcoming the model of separation from the community and favoring modes of common formation between laity, religious and priests." 

Equal attention must be paid - the text reads - to the "real recognition of the significance and role of women within the Church, already preponderant in fact, but often immersed in that officialdom which does not allow for a true appreciation of their ministerial dignity".

Towards the Italian Synodal Assembly

In these months, therefore, the last phase of the Italian Synodal Journey begins, which will be anticipated with the presentation of the so-called "Lineamenti" that the National Committee will present to the Permanent Episcopal Council and that will serve as a guideline for the first Italian Synodal Assembly, scheduled to be held in Rome from November 15 to 17.

The draft text underlines the need to "find the instruments to make the dream of a missionary Church a reality and, therefore, more welcoming, open, agile, capable of walking with the people, humble", as communicated in recent days by the National Committee itself. 

Beware of author narcissism

For his part, the president of the Italian Bishops' Conference, Cardinal Matteo Maria Zuppicommenting on the work done - "beautiful and important" - encouraged to look "with courage to the future of the Church and the world to announce the presence of the Lord that makes the life of people full", understanding that we must be careful with "author narcissism, which is the enemy of synodality because it pits some against others, wants to put some above others and humiliates communion, the premise and fruit of synodality".

The themes that characterize this time the text of the "Lineamenti" are formation, co-responsibility, language, communication and culture, and serve to "focus attention on some mechanisms that are weighed down or rusty in the Church in order to unblock it," explained Archbishop Erio Castellucci, who chairs the National Committee of the Synodal Way. After all, "the question is not what should change in the world, but what should change in us so that communities can be more transparent to the Gospel".

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The sacrament of forgiveness. An experience of freedom

When I go to confession, the protagonist is not my sin, nor my repentance, nor my interior dispositions - all of which are necessary - but the merciful love of God, Pope Francis explained in a Roman parish on March 8. Every sacrament is a real encounter with the living Jesus. Forgiveness is an experience of freedom, while sin is an experience of slavery.

Fernando del Moral Acha-September 15, 2024-Reading time: 7 minutes

No one can forgive if he has not been forgiven before, if he has not experienced true forgiveness. Forgiving is a modality of loving, perhaps I dare say that it is one of the most perfect. To say to someone "I forgive you" is to say "I love you as you are, I recognize in you something that transcends your deeds, your limitations, your mistakes".

But forgiveness has a double aspect: in the first place, it is a gift, it does not come from ourselves, it is not the exclusive result of our will or our determination; but, in the second place, we can also learn to forgive. There are a series of internal and external attitudes that make it easier for us to accept this gift.

The collect prayer of the Mass of the 27th Sunday in Ordinary Time contains a provocative affirmation: "O God, who especially manifests your power through forgiveness and mercy, pour out your grace unceasingly upon us, so that, desiring what you promise us, we may obtain the good things of heaven". 

Although this formulation may initially surprise us, we must affirm that the greatest manifestation of God's power is not only the creation or the physical miracles narrated in the Gospel and confirmed today, for example, in the processes of beatification and canonization (behind every saint we know there are two confirmed miracles), but that he manifests himself "especially" in forgiving us.

How powerfully St. Josemaría Escrivá expresses it: "A God who brings us out of nothing, who creates, is something imposing. And a God who allows himself to be sewn with iron to the wood of the cross, to redeem us, is all Love. But a God who forgives, is father and mother a hundred times, a thousand times, infinite times".

God also pronounces upon us a word of forgiveness, and the Word of God becomes flesh: "Jesus Christ is the face of the Father's mercy. The mystery of the Christian faith seems to find its synthesis in this word. It has become living, visible and has reached its culmination in Jesus of Nazareth" (Misericordiae Vultus, 1).

Thirst for love

God had it all figured out. Through the sacraments, the power of Christ's paschal mystery remains in the Church. That face of the Father's mercy is still alive and active. God forgives me today! And he teaches me to forgive. When St. Leopold Mandic - a holy Capuchin confessor - was once reproached for forgiving everyone, he pointed to a crucifix and replied: "He gave us the example!" (...) And opening his arms, he added: "And if the Lord reproached me for being too long-suffering, I could say: 'Lord, you gave me this bad example, dying on the cross for souls, moved by your divine charity. The sense of humor of the saints hides a profound truth.

The man of today-who is the man of always-frequently experiences a profound rupture, abundant failures, anguish and disorientation. Benedict XVI rightly affirmed that "in the heart of every man, a beggar of love, there is a thirst for love. In his first encyclical, "Redemptor hominis"My beloved predecessor (St.) John Paul II wrote: "Man cannot live without love. He remains for himself an incomprehensible being, his life is deprived of meaning if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate in it fully" (n. 10). 

The Christian, in a special way, cannot live without love. Moreover, if he does not encounter true love, he cannot even call himself a Christian, because, as he emphasized in the encyclical "Deus Caritas Est", "one does not begin to be a Christian by an ethical decision or a great idea, but by an encounter with an event, with a Person, which gives a new horizon to life and, with it, a decisive orientation" (n.1.). (Homily during a penitential liturgy. March 29, 2007).

Recognizing ourselves as sinners

Every sacrament is a real encounter with the Living Jesus. When I go to confession, the protagonist is not my sin, nor my repentance, nor my interior dispositions - all of which are necessary - but the merciful love of God. Pope Francis recently explained it in a Roman parish, saying that confession "is not a devotional practice, but the foundation of Christian existence. It is not a matter of knowing how to express our sins well, but of recognizing ourselves as sinners and throwing ourselves into the arms of Jesus crucified to be freed" (Pope Francis, Homily at the celebration of Reconciliation, 24 hours for the Lord, March 8, 2024). 

The Pope points out something that is important: forgiveness is an experience of freedom, while sin, guilt is an experience of slavery, as is repeatedly pointed out in Sacred Scripture. And with that experience of freedom comes peace, inner joy and happiness.

The Catechism of the Catholic Church (n. 1423-1424) teaches us that this sacrament can be called by various names: "of conversion," "of penance," "of confession," "of forgiveness" and "of reconciliation. None of these terms exhausts all its richness, but shows it to us as a polyhedral diamond that can be contemplated in its different faces.

Sacrament of conversion

This is the initial point: to recognize that we all need to convert, which is the same as saying that we are all imperfect. But conversion must not spring from the contemplation of my wounded self because I am not perfect, but from the astonishing contemplation of a Love that envelops me and to which I want to correspond. "Love is not loved!" cried the young Francis through the narrow streets of his native Assisi. The starting point of conversion must be the awareness of my sin, as in medicine the starting point of treatment is the diagnosis.

It is precisely in that imperfection where God is waiting for us, who always gives us a second chance. It is always time to begin again, as is clear from the words of the Venerable Servant of God Tomás Morales, SJ: "Never get tired, to be always beginning". These words remind us of the insistent repetition of Pope Francis, since the first days of his pontificate: "God never tires of forgiving, let us never tire of asking for forgiveness".

Sacrament of Penance

The conversion mentioned above is not a matter of an instant, but implies a process, a road to travel. Even in cases where the beginning was a direct and "tumbative action of God" (let us think about St. PaulIt is clear that the great converts of the twentieth century (St. Augustine, St. John of God, St. Camillus de Lelis and the great converts of the twentieth century) had to continue their daily journey of living in the face of God. He counts on time, he is patient and knows how to wait, he accompanies us. As such a process, conversion is something living, non-linear, with ups and downs.

For many Christians, the experience of conversion can be frustrating because of the lack of time. In a culture of the immediate it is easy to succumb to impatience or despair and want everything for now. Think of Israel's forty years in the desert... God is in no hurry.

Sacrament of Confession 

Verbalizing our sins. To pass from the idea to the word. St. John Paul II, in his Apostolic Exhortation on this sacrament, affirms that "to recognize one's own sin, indeed - and going even more deeply into the consideration of one's own personality - to recognize oneself as a sinner, capable of sin and inclined to sin, is the indispensable principle for returning to God (...). In reality, to be reconciled with God presupposes and includes to get rid with lucidity and determination of the sin in which one has fallen. It presupposes and includes, therefore, doing penance in the fullest sense of the term: repenting, showing repentance, taking the concrete attitude of repentance, which is that of one who sets out on the path of return to the Father. This is a general law that everyone must follow in the particular situation in which he finds himself. Indeed, sin and conversion cannot be treated only in abstract terms". (Reconciliatio et paenitentia, 13).

The examination of conscience made from the basis of love - and not from a legalistic conception of sin - helps us to identify, to concretize. Not to remain only in "what I have done" or "what I have not done" but to go to the root. To kill a tree, it is not enough to cut the branches, but we must destroy the root.

Forgiveness and reconciliation

It is impressive to hear (in the case of the priest, to pronounce) those words that, if we can, we receive on our knees: "I absolve you of your sins...". At that moment the rope that held us is cut; God approaches us and embraces us. 

This is how Pope Francis explained it a few years ago: "Celebrating the sacrament of Reconciliation means being wrapped in a warm embrace: it is the embrace of the Father's infinite mercy. Let us remember the beautiful, beautiful parable of the son who left home with the inheritance money; he spent all the money, and then, when he no longer had anything, he decided to return home, not as a son, but as a servant. He had so much guilt and so much shame in his heart. The surprise was that when he began to speak, to ask for forgiveness, the father did not let him speak, he hugged him, kissed him and made a party. But I tell you: every time we go to confession, God embraces us, God celebrates". (General Audience, February 19, 2014).

Link between Penance and Eucharist

And who does not want to be embraced? Who does not want to be grafted back into a relationship of love? God always waits for us with open arms and an open heart. That is why some authors have also called this sacrament "the sacrament of joy". This is a virtue that appears in all the characters in Luke's parables, except for the elder brother in the parable of the prodigal son; something that should give us pause for thought.

This journey reaffirms the need to place the sacrament of penance back at the center of the Church's ordinary pastoral care. Let us not forget the intrinsic link between the sacrament of penance and the sacrament of the Eucharist, the heart of the Church's life, which, although it is not the subject of this article, must be mentioned.

New evangelization and holiness

Hence Pope Benedict XVI asked himself: "In what sense is sacramental Confession a 'way' for the new evangelization? First of all, because the new evangelization draws vital lymph from the holiness of the Church's children, from the daily journey of personal and communal conversion in order to be ever more deeply conformed to Christ. And there is a close link between holiness and the sacrament of Reconciliation, witnessed to by all the saints of history. Real conversion of heart, which means opening oneself to the transforming and renewing action of God, is the "motor" of every reform and translates into a true evangelizing force.

The same Pope went on to point out: "In Confession, the repentant sinner, by the gratuitous action of divine mercy, is justified, forgiven and sanctified; he abandons the old man in order to put on the new man. Only those who have allowed themselves to be profoundly renewed by divine grace can bear within themselves, and therefore proclaim, the newness of the Gospel. (St.) John Paul II, in his Apostolic Letter Novo Millennio Ineunte, affirmed: "I would also like to ask for renewed pastoral courage so that the daily pedagogy of the Christian community may be able to propose in a convincing and effective way the practice of the Sacrament of Reconciliation" (n. 37).

"I wish to emphasize this appeal," he added, "knowing that the new evangelization must make known to the people of our time the face of Christ as the 'mysterium pietatis,' in which God shows us his merciful heart and fully reconciles us to himself. This is the face of Christ, which they must also discover through the Sacrament of Penance" (Benedict XVI. Address to the participants in the course of the Apostolic Penitentiary on the internal law, March 9, 2012).

I believe that, even in a cursory way, it has been possible to demonstrate that the sacrament of penance also has a pedagogical value. It is part of a journey of holiness, the ultimate goal of the life of each one of us.

This is why we must share our experience with others. "May the word of forgiveness reach everyone and the call to experience mercy leave no one indifferent" (Misericordiae Vultus, 19). From the forgiveness we have received, we too become instruments of forgiveness.

The authorFernando del Moral Acha

Vicar of the parish of St. Mary of Cana. Assistant to the Office of the Causes of Saints (CEE).

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Latin America

Bishop Jaime Spengler: CELAM, Synodality and the Challenges for Latin America

During the International Eucharistic Congress 2024 in Quito, Ecuador, Bishop Jaime Spengler, president of the National Conference of Bishops of Brazil (CNBB) and of the Latin American and Caribbean Episcopal Council (CELAM), shared his vision of the role of CELAM and its mission of communion in the continent.

Juan Carlos Vasconez-September 14, 2024-Reading time: 4 minutes

Bishop Spengler described the work of CELAM as fundamental for coordinating and promoting communion among the various bishops' conferences of Latin America and the Caribbean, with the aim of helping the local churches through advice on formation, research and communication.

The CELAMbased in Bogota, acts as a bridge between the local churches and the universal Church, offering support in key areas: Communication, Knowledge Management, Training and Action Networks.

The Center for Pastoral Action Programs and Networks is responsible for services related to ministry, missionary discipleship and other specific pastoral activities, which are integrated into the area of the outgoing synodal Church.

The Cebitepal Training Center trains clergy, religious and lay people, and centers dedicated to research and communication, seeking to articulate the social, economic and pastoral challenges facing the continent.

The role of CELAM in synodality

At a key moment for the worldwide Church, marked by the synodal process promoted by Pope Francis, Bishop Spengler delved into the three levels of this process, which he considers essential for the Latin American Church:

1. The People of God

"Synodality starts from an essential premise: listening to everyone," Bishop Spengler explained. The synodal process begins with active listening to the communities, to all the baptized, to those who, in their daily lives, seek to live the faith and build stronger communities.

For CELAM, this first step is crucial because the voices of the faithful represent a wealth of experiences that reflect the challenges, joys and hopes of the Church in Latin America. CELAM facilitates this listening through its study centers, which make it possible to gather the pastoral and social realities of the continent.

2. The Bishops

The next level of the synodal process is the work of discernment by the bishops. "After listening to everyone, it is up to some to discern and articulate what the Holy Spirit is saying to the Church," Bishop Spengler noted.

CELAM plays an essential role in coordinating the bishops' conferences, helping them to interpret and respond to the challenges facing their respective regions. Bishop Spengler underscored the importance of episcopal communion, where bishops, in collegiality, not only listen to their communities, but also support each other in the search for pastoral solutions.

3. The Pope

Finally, "this process reaches Peter," Bishop Spengler emphasized. The Holy Father, as head of the universal Church, is the one who has the unique mission of guiding the whole Church towards truth and unity. Bishop Spengler explained that CELAM, by facilitating this synodal process in Latin America, helps the voices of the continent to reach Rome in an articulate and coherent manner.

"The Pope shows us the way according to the Gospel, and we as pastors must accompany our communities in this process of discernment," he added.

CELAM's current challenges

Bishop Spengler also addressed the challenges facing CELAM in the coming years. One of the biggest challenges is to consolidate the recent internal restructuring of the organization, carried out at the request of Pope Francis, with the aim of making it more efficient and closer to local realities. "CELAM has gone through a major restructuring, and our mission is to ensure that this change strengthens communion and service among the churches of the continent," he explained.

Political and social crisis on the continent

Bishop Spengler also referred to the external challenges facing the Church in Latin America, especially the political, economic and social crises. "Today, in Latin America, as in many parts of the world, we are experiencing a crisis of democracies. Political polarization and economic inequality profoundly affect the life of our communities," he said.

For Bishop Spengler, synodality and communion within the Church are a model that can inspire solutions in a continent that urgently needs reconciliation and fraternity.

Formation and evangelization

Another important challenge is the strengthening of formation and evangelization in a changing cultural context. Cebitepal, as a formation center, seeks not only to educate clergy and laity in doctrine, but also to train them to be effective witnesses in their communities.

"We want to form pastors who can face the challenges of a globalized and fragmented world," emphasized Bishop Spengler. He also referred to the need for a deeper and more creative evangelization that responds to contemporary problems based on faith, but also on a profound understanding of social reality.

Bishop Spengler (right), president of CELAM with Juan C. Vasconez, correspondent of Omnes.

Strengthening the testimony of communion

Finally, Bishop Spengler expressed his desire that communion within the Church be a witness that transcends ecclesial walls and reaches the whole of society.

"The witness of communion among us can be a beacon of hope for a world suffering from divisions," he said. For him, synodality is not only an internal exercise of the Church, but also a tool to promote peace and fraternity in a continent facing deep crises.

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Praying with Psalm 23

The book of the psalms is a prayer book; Benedict XVI called it "the prayer book par excellence" because it involves an encounter between God and man. It consists of a collection of 150 poems, many of which have been attributed to King David, as is the case of Psalm 23, which will be the subject of our reflection.

Santiago Populín Such-September 14, 2024-Reading time: 5 minutes
RelatedRelated NewsMake a symphony of prayer out of the Psalms, Pope encouragesRelated NewsRaymond Studzinski:The Bible is an encounter with the divine".Related News"For until then they had not understood the Scripture, that he was to rise from the dead."

The Catechism of the Catholic Church, in its number 2588, affirms that each psalm "is of such sobriety that men of every condition and of all times can truly pray with it".

In them we can see many situations common to all men, such as: suffering, joy, family, friendship, work, etc.; and they teach us that we can turn them all into a reason for prayer.

Specifically, the Psalm 23According to the Greco-Latin dating, it is one of the most commented and prayed psalms both by the Jewish and Christian tradition. It is a psalm of thanksgiving; a poem that reflects very well the religious attitude of the man who recognizes God, his action in his own life, emphasizing the confidence in Him.

Comments on Psalm 23 (22) that can help meditation

1)  The Lord is my shepherd -first image

The psalmist calls God his shepherd. "The image refers to a climate of trust, intimacy and tenderness: the shepherd knows his sheep one by one, he calls them by name and they follow him because they recognize and trust him (cfr. Jn 10, 2-4). He takes care of them, he guards them as precious goods, ready to defend them, to guarantee their well-being, to allow them to live in peace. Nothing can be lacking if the shepherd is with them" (Benedict XVI, General Audience, October 5, 2011).

2)  Nothing is missing

In Israel, as in most of the Middle East, neither water nor pastures are plentiful. But in the presence of the Lord - the Good Shepherd - nothing is lacking. He knows where to find food and drink, for his priority is his flock.

3)  In green meadows he makes me rest

In the Song of Solomon 1:7 we read: "Tell me where you feed the flock, where you lead them to rest at noon." For the good Shepherd leads his sheep to obtain abundant pasture, being also a very comfortable place to rest.

4)  Into calm waters he guides me

These are sources of still water, but not only for drinking and refreshment, but also for cleansing. Throughout the Bible we find many times the symbol of thirst to speak of God's desire. For example, in Psalm 42:2-3: "As the hind seeks streams of water, so my soul seeks you, my God. My soul thirsts for God.

5)  It comforts my soul

After the weariness of the day, his care comforts us. In this sense, Psalm 27 presents a similar idea: "The Lord is my light and my salvation, whom shall I fear? The Lord is my strength and my power; who shall make me tremble? Though the wicked rise up against me... He will gather me into his tent... Though my father and mother forsake me, He will take me in."

6)  He leads me along straight paths for the honor of his name

    Even though I walk through dark valleys, I fear no evil.

"We too, like the Psalmist, if we walk behind the good Shepherd, even if the paths of our life prove difficult, tortuous or long, often even through spiritually deserted areas, without water and with a sun of burning rationalism, under the guidance of the good Shepherd, Christ, we must be sure to go along the righteous paths, and that the Lord guides us, is always near us and we will lack nothing." (Benedict XVI, General Audience, October 5, 2011).

7)  Because you are with me

Here we come to a central part of the psalm. The reason why one feels safe, without fear, even when going through the darkness of life, is the following affirmation: "You are with me", this is the most important thing. Psalm 118 also affirms the same idea: "If the Lord is with me, I am not afraid; what can man do to me?". Benedict XVI says: "the closeness of God transforms reality, the dark valley loses all danger, is emptied of all threat". (Cfr. Benedict XVI, General Audience, October 5, 2011).

8)  Thy rod and thy staff comfort me

David was king and shepherd. Surely the staff and the staff refer to God the Savior, liberator, guide of the people, in reference to the departure from Egypt.

9)  You prepare a table for me in front of my adversaries. -second image

We now enter the shepherd's tent. "The vision is coherent and engenders a few archetypal symbols: hospitality, feasting with food and drink, home." The Lord is presented as a divine guest. "It is a gesture of sharing not only food but also life, in an offering of communion and friendship that creates bonds and expresses solidarity" (Cfr. Alonso Schokel, L. and Carniti, Psalms I, translations, interpretations and commentariesBenedict XVI, General Audience, October 5, 2011).

 10) Anoint my head with oil

At that time, anointing a visitor - who arrived tired from a long and tiring day - was a great manifestation of affection and appreciation. The oil with perfumed essences gives freshness and soothes the skin. The New Testament (cf. Matthew 26) shows us that in Bethany, in the house of Simon the leper, a woman made a gesture that was highly appreciated by the Lord: she poured an alabaster jar of perfumes on him. How much the Lord appreciated this gesture!

11) And my cup runneth over

What does this figure entail? Benedict XVI says: "The overflowing chalice adds a festive note, with its exquisite wine, shared with superabundant generosity. Food, oil, wine: these are gifts that give life and joy because they go beyond what is strictly necessary and express the gratuitousness and abundance of love" (Benedict XVI, General Audience, October 5, 2011).

12) Your goodness and mercy accompany me.

Every day of my life

And I will dwell in the house of the Lord for a long time.

"God's goodness and faithfulness are the escort that accompanies the psalmist who leaves the tent and sets out again on his journey. But it is a journey that takes on a new meaning, and becomes a pilgrimage towards the temple of the Lord, the holy place where the pray-er wants to "dwell" forever and to which he wants to return" (Benedict XVI, General Audience, October 5, 2011).

By way of concluding these comments, it is important to emphasize that Psalm 23 acquires its full meaning after Jesus said: "I am the good shepherd" (Jn 10:11,14). With Him, who has already prepared for us the table of the Eucharist, and under His guidance, we hope to reach the green pastures of His Kingdom, to full happiness (Cfr. Commentary on the Holy Bible, EUNSA, Faculty of Theology, University of Navarra).

Some tips for praying with Psalm 23

First, read it calmly. Second, read the commentaries that the bibles usually have on the text in order to have a correct interpretation and a good complement for prayer. Third, meditate on it; it may help you to answer the following questions in dialogue with God:

  • What strikes you about the text, how does it challenge you, what does it say to you?
  • Does it lead you to notice God's presence at your side, to abandon yourself to him, to be more grateful?
  • How do you deal with your difficulties, sorrows, pains and worries? How would you like to react to them?

Prayer of St. Teresa of Avila

"Let nothing disturb you, let nothing frighten you, all things pass away, God is not moved, patience achieves all things, he who has God lacks nothing, God alone is enough."

Both Psalm 23 (22) and St. Teresa's prayer invite us to rest in God's provision and protection. He is our sure guide, he is always with us. God is pure love, loves us unconditionally and is always ready to forgive and restore us.

Both are a powerful reminder of God's faithfulness and unfailing love for us, and invite us to trust fully in His care and provision in all of life's circumstances.

A purpose                        

After meditating on Psalm 23 (22), you can ask yourself what purpose I would like to make with God, with my family, with my friends, with my community, etc.? One of them could be to ask for and maintain peace, which will be the fruit of abandoning oneself to God, especially in the moments of difficulty that arise during the day. Also, to transmit that peace to others; as Mother Teresa of Calcutta said: "May no one ever come to you without leaving feeling a little better and happier."                                         

The authorSantiago Populín Such

Bachelor of Theology from the University of Navarra. Licentiate in Spiritual Theology from the University of the Holy Cross, Rome.

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The great school of suffering

We find it hard to accept that suffering is part of the fabric of life, and that no human being is exempt, not even the most noble and good.

September 14, 2024-Reading time: 6 minutes

Why do the good and the innocent suffer? Why does tragedy, earthquakes, floods, fires, storms, pandemic, or any global suffering have such a bad aim? Why doesn't it select its victims better to hit those who truly "deserve it" or brought it on themselves?

What a strange coexistence between justice and injustice, between prey and predators, between powerful forces and fragile victims! But also, what a strange presence of the inert, inappetent, indifferent, apathetic and silent people who see the parades of pain in front of them and hide or excuse themselves instead of helping to transform these sad realities. 

We do not like to talk about human pain, but we cannot avoid it. We fear it, we flee from it, we supposedly fight to avoid or attenuate it. Only in United States We spend almost 18 billion dollars a year on painkillers and pain medication, and another 18 billion on antidepressants worldwide. It causes us desolation, existential crisis, sense of injustice, bitterness, rebellion, resentment, and we even fight with God and with life for making us the target of the "undeserved". That is why we engage in a cold war against him. 

We find it hard to accept that suffering is part of the fabric of life, and that no human being is exempt, not even the most noble and good. All nature experiences it, and it is part of the daily struggles for survival. The first language of a newborn is crying, and it is also the most recognized expression in farewells. As Ecclesiastes 3 says, "there is a day to weep and a day to laugh". In other words, for every day of joy, expect a day of pain. 

How different it would be to learn to live soberly and wisely with suffering, without necessarily abandoning legitimate efforts to eventually eradicate it! As James 1:2-4 says: "Consider yourselves fortunate, brethren, when it is your lot to endure all kinds of trials. These trials develop the ability to endure, and the ability to endure must become perfect, if we are to be perfect, complete, lacking nothing.".

Suffering has its program, its purpose and finality. In reality we must understand that although we have all suffered for different reasons, there are only two types of suffering: that which destroys and that which edifies. At 2 Corinthians 7, 10 St. Paul, the great theologian of suffering, tells us: "The sorrow that comes from God leads to repentance and accomplishes a work of salvation that will not be lost. On the contrary, the sadness that inspires the world causes death".

In St. Paul's teachings, he consistently exhorts us to live suffering that edifies by finding mysterious benefits. Among them, his gift of spiritualizing life and experiencing God's consolation. Trials force us to go beyond superficialities to go deeper introspectively. Human suffering is the great purifier of consciences and intentions, and it is the realm where love is tested. Although it seems that suffering stops and paralyzes us, in reality its main purpose is to move us from an unfinished or imperfect reality to a more meaningful one. It is up to us whether we take up the challenge with courage and faith until we find its supernatural purposes.

Worse than suffering would be to suffer in vain

The suffering experienced by tests or wounds leaves marks or gives rewards, because that test can serve as a springboard to a life full of misfortunes, bad decisions, or emotional imbalance, or to a new reorganized, better prioritized and transformed life. 

Every trial is a halt in life. We can no longer continue to live on autopilot because now the safe road has been intercepted, and suddenly splits into two uncertain paths. There are no specific road signs and no clear signposts: it is up to us to discern or guess. If we choose wrongly, there will be more pain, loss, wear and tear, illness, bondage, or, in extreme cases, a death wish.

But if we choose well, we take stock of reserves of assets, health, emotional and spiritual resources. Being aware of these resources within reach, we reposition ourselves, we opt for positive changes that will bring us closer to victorious conclusions and hidden blessings. It is this path that leads to the necessary changes, revitalization and reintroduction to normalcy, in an active endeavor to minimize losses and maximize gains. 

Difficult times are times to face the unpredictable.

We can no longer remain inattentive, apathetic or indifferent. Now we must dedicate ourselves to polishing old virtues and manifesting new acquired gifts, because the effort is double when tenacity, courage, discernment, resilience, patience and perseverance must be added to every activity. The task is to save ourselves from physical and psychological damage, and still have the strength and will to rescue others in our personal orbit.

You can accept a lot without having to understand everything

Human beings can demonstrate an extraordinary capacity for resilience in the face of the cruelest adversity. Many of life's experiences do not make logical sense or have a reasonable explanation at the time of their occurrence. That's why we can't always be in such a hurry: with calm, we can break down, analyze, measure and weigh more accurately.

We have to ally ourselves with time to allow it to assemble its conclusions without our sudden or hasty interruptions. At the end of this process we will realize that everything was directed towards a greater purpose that claimed its time in our calendars and schemes, and that perhaps it will not take into account individual preferences or wills that impose themselves. 

After each tragedy, iconic images will be immortalized and will remain in our memories for years to come. It will be difficult to forget them. The question is whether we will remember with the same ease the great and valuable lessons that we must imprint with each image or event we experience. Let us list some of those that should remain tattooed in our souls. 

We can learn

- That there are still many good people in the world. The good are not only the saints, the healthy and virtuous, but also those who intend to take the lead in the coming calamity and invest their best efforts in helping themselves and others even without expecting just reward. 

- That human beings do not change easily with speeches, exhortations, resolutions, but with new virtues that transform their internal paradigms and their essences. It is from the wellspring of virtues that great ideas, noble projects, and the best behaviors supported by the most sublime intentions flow. 

- That trials awaken nostalgia to begin to love more what we had abandoned, wasted or squandered because we were ungrateful or bad custodians of what we took for granted. 

- That physical confinement silences the hubbub of the world so that the voices from within speak, voices that so many times tried to warn us in time, but we were so distracted and obfuscated that we did not listen to them. 

- That the heart is oxygenated with love and there is no substitute. 

- That we could live with less money, less fun, less hatred, less division, less wars, crimes, selfishness, violence; with less sense of hoarding or deserving. 

- But we cannot live without more emotional connections, without more faith, without more hope, without more resilience, common purpose, collaboration and community effort.

- We may find that the best antidotes to suffering are forgiveness, reconciliation, refocusing and redefining ourselves in order to be moved from anguish and bitterness to peace. And peace is the bridge to emotional health and happiness.

- And above all, we can come to the unanimous conclusion that we cannot live without God, without prayer, without our spiritual searches and encounters. 

We understand that our life before the trial was half sane and half madness. We wasted a lot of time trying to feed an insatiable heart that by chasing after the superfluous and temporary forgot to seek the sovereignty of truth. Now we will be able to appreciate that the most pressing thing in life is to liveabove all, with quality of life, even if only for a few days more.

This is the great anthropological and psychological struggle that we undertake every day, consciously or unconsciously. And just as we fight for the right to the last breath, why not fight more for the right of every creature to the first heartbeat? 

Trials are not God's punishments, but God's trusts. 

With suffering, God is entrusting us with sharp moments because he knows our reserves, strengths and gifts that we can activate in the rush of life. It is an invitation to know a new definition of miracles: it is as miraculous to love life even in the midst of pain, as it is to be freed from suffering. 

So let us keep stillness; it is the insignia and identity card of the healthy and the saints. Stillness can be an anonymous or invisible movement, because while we are physically still, everything that always wanted to manifest itself is mobilized. How often we try to avoid pain, but what a unique gift it has to transform old identities and carve new essences! Do we forget that nature is a mother, that she conceives and corrects, sometimes with patience and gentleness, and other times with harshness when we respond with defiant rebellion? 

We must acquire the gift of assigning purpose to all of life's experiences, to turn them into valuable lessons or hidden blessings. 

Let us not waste any more tears or sacrifices. Let us begin to consecrate everything to God's supernatural purposes, for purpose is the most effective soothing and mitigating agent for all pain and suffering. So let silence speak to us and let human hearts begin to breathe without masks. The invitation is for all of us to finally learn to suffer in order to learn to live! And let us remember that after all, there is a greater hope.

The authorMartha Reyes

D. in Clinical Psychology.

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The Vatican

Pope bids farewell to Singapore in a meeting with youths

Pope Francis ended his apostolic journey in an interreligious meeting with young people in Singapore. During his speech, the Holy Father reiterated the responsibility of the new generations to build a fraternal world.

Hernan Sergio Mora-September 13, 2024-Reading time: 3 minutes
RelatedRelated NewsPope Francis in Singapore: a journey of hope and dialogue to Asia's frontiersRelated NewsPope Francis in East Timor, between spirituality and dialogueRelated NewsPope Francis gathers more than fifty thousand people in Singapore

On schedule and with partly cloudy skies, the Singapore Airlines A350 flight took off at 18.25 local time, carrying Pope Francis and the delegation of journalists and assistants who accompanied him to Rome. Asia and Oceania.

This concludes the historic 12-day trip that began on September 2 and which saw the Pontiff on pilgrimage through Southeast Asia, where the Holy Father made the Church's closeness felt, confirmed the Catholic faithful in their faith and encouraged them to continue on their journey.

Love for others and harmony among religions

As aspects to highlight, during his stay in Indonesia Francis praised the interreligious coexistence where Catholics are only 3 % of the population. There he signed a declaration together with the main Islamic representative of the country in which he reiterated the no to political manipulation and violence in the name of religion.

In Papua New Guinea, the Holy Father called for equity, peace and care for the earth. In East Timor, a country with a Catholic majority and 65 % of young people, he invited people to take care of the little ones. Finally, in Singapore, he stressed that gigantic buildings and money are of no use if there is no love of God and neighbor behind them.

During his last hours in Singapore, the Pope held a private meeting with Cardinal William Seng Chye Goh, priests and consecrated persons at the "St. Francis Xavier" retreat center.

On this last day, the Holy Father was close to and caressed a group of elderly and sick people at St. Theresa's Home, where the Archbishop Emeritus of Singapore, Nicholas Chia Yeck Joo, three priests and a nun were also present.

Pope bids farewell to young people

Francis then took part in an interreligious meeting with young people at the "The Youth Forum".Catholic Junior College". In this institution, students from affiliated Catholic schools take a two-year pre-university course that prepares them for the "Cambridge GCE Advanced Level" exam.

The joy of these students waving flags, wearing their university uniforms, was felt from the first moment with applause. A group of boys placed a wreath of flowers for the Pope and other young people with disabilities performed a choreography. Along with the Bishop of Rome, the event was attended by several leaders of different religious beliefs.

Cardinal William Goh, present at the meeting, described the Church's work with other religions as "interfaith Christmas". "Singapore strives to be an icon of interfaith harmony in the world," he asserted. Afterwards, a young Hindu, a young Sikh and a young Catholic offered their testimony to those present.

In his address, Pope Francis said he was happy "to spend the last morning of my visit to Singapore with you, among so many young people, gathered together in unity and friendship. This is a precious moment for interreligious dialogue!"

Building a fraternal world

The successor of Peter also wanted to point out "three words that can accompany us all on this journey of unity: courage, sharing and discernment".

"Courage" to "maintain a courageous attitude and promote a space where young people can enter and talk". Then "sharing", because "there are many debates on interreligious dialogue... not always successful". However, what "breaks down walls and shortens distances are not so much words, ideals and theories, but above all the human practice of friendship, of encounter, of looking into each other's eyes".

"And I add one thing," the Pontiff said, "thinking especially of you young people who frequent the digital world a lot: sometimes cultural and religious differences are used in a polarized and ideological way and we feel divided and distant from those who are different, simply because we are influenced by clichés and certain prejudices that also find space on social networks."

Finally, "discernment", a "spiritual art" that is more necessary than ever "in the face of the challenges of artificial intelligence", and which also allows us "to be able to grasp the hidden truth, sometimes masked by many illusions or false news".

"Continue on this path," the Holy Father urged the young people, "continue to dream and build a fraternal world, cultivate unity by drawing on the richness of your religions." And to young Christians he reminded them: "the Gospel focuses on God's love for each one of us, a love that invites us to see in the face of everyone else a brother to love".

The end of the intense meeting concluded with the reading of an appeal for commitment to unity and hope and a moment of silent prayer. Pope Francis greeted the 10 leaders of other religions present at the meeting and left for the airport to catch his plane to Rome, where the Pontiff is expected to arrive around 18:30 (local time).

The authorHernan Sergio Mora

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RelatedRelated NewsPope Francis in Singapore: a journey of hope and dialogue to Asia's frontiersRelated NewsPope Francis in East Timor, between spirituality and dialogueRelated NewsPope Francis gathers more than fifty thousand people in Singapore
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Integral ecology

Everything they don't want you to know about the Catholic Church

It is easier to focus on the bad than on the good, which is why we often overlook all the good that the Church brings to society through the efforts of Catholics around the world, from Pope Francis to the laity in remote villages.

Paloma López Campos-September 13, 2024-Reading time: 4 minutes
RelatedRelated NewsCharity diplomacyRelated NewsThe 2023 St. Peter's Oblong, between generosity and financial challenges

Every now and then, a controversial news item about the Catholic Church makes the headlines. In many cases, the information in the news is loaded with facts that damage the image of this institution. Abuses, confusing texts, frauds... There are real stories that tarnish the name of the Body of Christ.

However, there is a strange silence around all those positive things that the Church and its members do every day. There is no scale on which to balance the good with the bad, but it is safe to say that there are certain things about the Church that some people are not interested in publishing.

Caritas and its international work

For example, the work done by "Caritas"at the international level. According to the report published by this Catholic organization, in 2022 they helped more than two million people around the world in emergency situations. Investing some 81 million euros, "Caritas" brought aid to Ukraine, the Central African Republic, Pakistan, Syria and Venezuela, among other places.

Through its work, Caritas provides health care, helps rebuild areas destroyed by natural disasters or armed conflict, or meets the basic needs of millions of people around the world.

Their work is well known and there are testimonies in practically every country of people whose lives have improved thanks to the intervention of this Church organization.

Pope Francis and attention to the poor

The Pope often mentions the poor. However, his concern is not only in words. The Pontiff has a multitude of initiatives to help people with few resources.

From showers set up in the Vatican, to a priest and a legion of volunteers who distribute food around Rome, to the meals the Holy Father organizes for the poor in his own dining room.

It is common for the media to criticize Pope Francis, accusing him of talking but not acting. The truth is that the Church, led by Francis, is constantly providing resources to help the poor, migrants, the elderly and other vulnerable people around the world.

Christians who support other Christians

"Aid to the Church in need"is a pontifical foundation that assists the Catholic Church in its work. According to data published by the organization, some 6,000 projects in 150 countries benefit from its support.

"Aid to the Church in Need estimates that 62 % of the population lives in areas where there is no religious freedom. Through its work, this foundation supports the pastoral work of the Church in many countries. They allocate the financial contributions of their benefactors to the construction or repair of churches, to the formation of the laity in their faith, to the provision of means of transport for pastoral agents, etc.

Now, this is not the only organization in the Church that aims to care for other Catholics, but there are thousands of people who strive to support and sustain other members of the Body of Christ.

Education, a good for all

Historically, the Catholic Church has always tried to promote education. Although there have been occasions when there have been misunderstandings and clashes between the fields of science and faith, it is no less true that the Church has always wanted to protect and promote culture.

The number of educational institutions that depend on the Catholic Church is in the thousands, and the university world has a special relevance. In a 1994 note, the Dicastery for Culture and Education points out that "the University and, more broadly, university culture constitute a reality of decisive importance. Vital issues are at stake in their sphere, and profound cultural transformations, with disconcerting consequences, give rise to new challenges. The Church cannot fail to consider them in her mission of proclaiming the Gospel".

It is not surprising, therefore, that millions of people have access to culture and education thanks to the Catholic Church, which is present throughout the world and carries out educational activities in practically every country.

The Church says "yes" to life

The defense of life is a constant in the Church. Point 2258 of the Catechism states that "Human life is to be held sacred, because from its beginning it is the fruit of God's creative action and always remains in a special relationship with the Creator, its only end. God alone is Lord of life from its beginning to its end (...)".

Of course, this does not remain in the letter. The Church deploys institutions and resources to protect and promote life all over the world. From hospitals to homes for children without parents to institutions that help mothers in unfavorable situations, wherever there is a Catholic presence there is also a system that wants to care for life.

The data

To verify all this, it is enough to look at the data that, since Pope Francis arrived at the See of St. Peter, they try to publish with total transparency. In Omnes you can find several articles which breaks down and explains the numbers published by the Vatican.

Although they are not the most important thing, numbers always help to get a clear picture. Here is a significant figure: according to the latest published data, the Pope's charity financed 236 projects worth 45 million. Projects all over the world that help millions of people and are not talked about in the media.

Therein lies a large part of what they don't want you to know about the Catholic Church, which being made up of people has flaws, but also has members whose purpose is to care for others and love their neighbor.

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United States

Scott Elmer: "During the synod process, people in Denver learned to pray".

In this interview with Omnes, Scott Elmer, Chief of Missions for the Archdiocese of Denver, states that the Catholic community has experienced a very rich synodal process for pastors and the faithful of the people.

Gonzalo Meza-September 13, 2024-Reading time: 4 minutes
RelatedRelated NewsArchdiocese of Denver: hotbed of lay apostolates

Denver is known not only for its natural beauty (which attracts thousands of tourists) but for its cultural life, thriving economy and, from the point of view of faith, for the imprint it has had on the church nationwide.

The Archdiocese of Denver has been the seedbed of many apostolates and lay movements that have had an impact on ecclesial life in the country. Some of these were born after World Youth Day and the visit of Pope John Paul II in August 1993.

To learn more about the Archdiocese of Denver and its work, Omnes interviewed Dr. Scott Elmer, Chief of Missions for the archdiocese. He is married with five children. He holds a master's degree in Systematic Theology from the Augustine Institute and a Doctor of Ministry degree from the Catholic University of America. His job is to oversee that evangelization efforts, faith formation and curial departments are aligned with the mission of the Archdiocese.

In terms of cultural and ethnic communities, how is the Archdiocese composed?

- There are different ethnic groups in the archdiocese but the three main ones are Caucasian, Latino and Vietnamese. Generally speaking, half of the population is Latino, from several generations. Many are bilingual. We also have a fairly large Vietnamese community and immigrants continue to arrive from different parts of the world.

How has that ethnic presence evolved in Denver?

- In general, Denver is a very Caucasian city compared to other cities. However, starting in the 1990s, large groups of Latino immigrants began to arrive, so we have become increasingly Latino. Also the Vietnamese presence has been stable, although we have more and more ethnic groups coming from different parts of Africa.

What are the main apostolates or lay movements in Denver?

- In terms of lay ecclesial movements, the Christian Family Movement is the largest. We also have the presence of the "Charismatic Renewal", "Centro San Juan Diego", "Prevention and Rescue" (apostolate to help people and families in situations of addiction and gangs), "Nocturnal Adoration", "Cursillos de Cristiandad", "FOCUS" and "Families of Character" (dedicated to support parents with children).

We also have many apostolates that were born in Denver, are based here and have had a great impact throughout the country. For example "Augustine Institute", "Amazing Parish"(Apostolate oriented to provide tools to help parishes) or "Real Life Catholic"(ministry dedicated to evangelization in the modern era), among others.

How was the diocesan experience with the Synod of Bishops?

- It was a really beautiful experience. I don't remember the number, but thousands of people from parishes and lay ecclesial movements participated. There were many parish sessions dedicated to listening. Our pastors did an admirable job of making the parishes available for it. What we did was basically to listen to the Lord, considering in discernment what He was telling us.

In practical terms, people were asked to meditate on certain questions related to our mission, for example: what is the role and mission of a disciple, what is the mission of the family, of the parish and of the archdiocese? In fact, these were questions we were already working on. The answers provided us with a lot of information, but also confirmation, affirmation and encouragement in this whole process.

Then we had a big three-day Synod with two representatives from each parish. We had about 400 or 500 people with their pastors. In those sessions we took back the responses, summarized them and meditated on them again. This was the basis for the report that was sent to the bishops' conference.

How did people feel about participating in this synodal process?

- They were happy and excited. They said it was very meaningful to participate and be part of "something bigger" than their parish. I think one of the main benefits was that people felt they learned to pray and meditate together on certain topics. So the reception was very positive.

How was the experience in Denver with the Eucharistic Revival?

- At the diocesan level we organized groups from the curia to visit our deaneries, parishes, some of the peripheral areas and explain what our objectives for the Eucharistic Renaissance were. The process was similar to the diocesan Synod: we had representatives from all the communities, parishes and movements. There were also talks and of course time for prayer.

The Archbishop celebrated a Mass in which he commissioned people to go to the parishes and help them in the process. This helped them prepare for the parish phase of the Eucharistic Revival. During the year and the parish phase we established pilgrimage sites centered on some aspect of the Eucharist. Thus, panels with material centered on Eucharistic miracles were set up in these parishes. On some occasions there were speakers who gave a talk, followed by a time of adoration or a Mass. For example, on one occasion Dr. Ben Aekers, a professor at the Augustine Institute, spoke at Precious Blood parish on the Eucharist as sacrifice.

Also, the national Eucharistic pilgrimage crossed Denver June 7-9. There were several Eucharistic processions in the downtown area, as well as adoration and opportunities for service in the city. And during the National Eucharistic Congress there was a contingent from the archdiocese.

From your perspective as a Christian husband, married for eleven years with five children, what would you say to a person who is considering marriage as his or her vocation?

- Seek first the Kingdom of God and everything else will be given to you. There is only one thing that will be important in the end: your relationship with God. If our hearts are right and we are seeking Him, His plan will unfold. He will take care of all the things that concern you. Don't sacrifice any aspect of your relationship with God, because He wants the best for us and we have to trust Him.

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RelatedRelated NewsArchdiocese of Denver: hotbed of lay apostolates
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The Vatican

Pope Francis gathers more than fifty thousand people in Singapore

On the penultimate day of his longest apostolic journey, Pope Francis had an intense agenda in Singapore with two major events: a meeting with the authorities and the diplomatic corps at the Parliament and a Mass in the "Sports Hub" stadium.

Hernan Sergio Mora-September 12, 2024-Reading time: 4 minutes

The Holy Father was received by the President of the Republic, Tharman Shanmugaratnam, participating in the "Orchid Naming Ceremony", a symbolic floral tribute that embodies the warm welcome of Singapore. Despite the adverse weather, it was a beautiful ceremony, with the Guard of Honor in position and the national anthems.

In the book of honor, the Pope wrote: "As the star guided the Three Kings, so may the light of wisdom always guide Singapore in the construction of a united society, capable of transmitting hope".

After this meeting in Parliament, the Holy Father proceeded to the University Cultural Center of the prestigious National University of Singapore (NUS), where more than 1,000 people were waiting for him, including religious leaders, diplomats, businessmen and representatives of civil society.

Singapore, between harmony and social exclusion

Francis addressed the audience by first acknowledging that "Singapore is a mosaic of ethnicities, cultures and religions living together in harmony." He then praised the fact that the country "has not only prospered economically, but has strived to build a society in which social justice and the common good are highly valued."

"In this regard," the Pontiff warned, "I would like to point out the risk" that meritocracy entails as an "unintended consequence" of "legitimizing the exclusion of those who find themselves on the margins of the benefits of progress."

The Pontiff also delved into the problem of "the sophisticated technologies of the digital age and the rapidly evolving use of artificial intelligence" and the danger of "making us forget that it is essential to cultivate real and concrete human relationships" and that these technologies "can be enhanced precisely to bring us closer to one another, promoting understanding and solidarity, and not to isolate ourselves dangerously in a fictitious and impalpable reality."

The Church in Singapore

The Holy Father did not forget also the work that "the Catholic Church in Singapore, since the beginning of its presence, has offered", especially "in the sectors of education and health, thanks to the missionaries and the Catholic faithful". Because "animated by the Gospel of Jesus Christ, the Catholic community is also at the forefront of charitable works".

Moreover, the Church - the Pontiff continued, recalling the declaration "Nostra Aetate" of the Second Vatican Council on relations with non-Christian religions - has constantly promoted interreligious dialogue and collaboration between different faith communities.

The Pope took the occasion to emphasize that the institution of the family, today questioned, "must be able to transmit the values that give meaning and form to life and to teach young people to form solid and healthy relationships."

Francis said goodbye praising that in Singapore "the commitment to sustainable development and the protection of creation is an example to follow, and the search for innovative solutions to address environmental challenges can encourage other countries to do the same".

After the meeting in the state, the Holy Father returned to the "St. Francis Xavier" Retreat Center, where he is staying. There he had a meeting with the former Prime Minister of Singapore, Lee Hsien Loong and his wife.

In the afternoon, at 4:00 p.m., the doors of the national stadium "Sports Hub" reopened to welcome the Pontiff. More than 55,000 faithful were eagerly waiting to participate in the Holy Mass in memory of the Most Holy Name of Mary.

Pope Francis entered the covered stadium in a car and blessed several children, visibly moved, amidst loud applause and songs of joy.

During the Mass, the prayers of the faithful were recited in English, Chinese, Tamil and Malay, reflecting the beating heart of a nation that is a crossroads of cultures.

In his homily, the Holy Father drew on St. Paul to recommend the cultivation of communion in charity: "Knowledge fills with pride, but love edifies. A communion for which Francis wanted to thank the Lord, because it is the one lived by the Church of Singapore, "rich in gifts, lively, growing and in constructive dialogue with other confessions and religions".

Commenting on the "impressive constructions" of the Asian country, Francis indicated that these "are not, as many think, first and foremost money, nor technique, nor engineering - all useful means - but love: 'the love that builds'".

But more important than this, the Bishop of Rome highlighted the "many stories of love to be discovered: of men and women united in a community, of citizens dedicated to their country, of mothers and fathers concerned for their families, of professionals and workers of every type and level, honestly committed to their different roles and tasks."

"Dear brothers and sisters," the Pontiff added, "if there is anything good that remains in this world, it is only because, in infinite and diverse circumstances, love has prevailed over hatred, solidarity over indifference, generosity over selfishness."

Recalling St. John Paul II's visit to Singapore in 1986, the Pope quoted one of his phrases: "Love is characterized by a profound respect for all people, regardless of their race, creed or what makes them different from us.

Pope Francis also wanted to recall in his homily the figures of the saints, "conquered by the God of mercy, to the point of becoming his reflection". He especially highlighted "Mary, the memory of whose Most Holy Name we celebrate today" and St. Francis Xavier, welcomed in Singapore a few months before his death, who in a beautiful letter says that he would like to "shout here and there like a madman and shake those who have more knowledge than charity".

After the homily, the Pope blessed all those present and the ceremony concluded in front of the statue of Mary for the singing of the Salve Regina.

The Holy Father's long day concluded at 7:35 p.m. local time, with a private dinner at his lodging at the St. Francis Xavier Retreat Center, to rest from physical fatigue but also with the joy of bringing hope, leaving a deep mark in the hearts of millions of people.

The authorHernan Sergio Mora

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Resources

Carlos Manuel Cecilio Rodríguez: a lover of the liturgy

The life of the first Puerto Rican blessed is marked by his love for the divine liturgy and his constant apostolate on this path of love for God.

P. José Gabriel Corazón López-September 12, 2024-Reading time: 3 minutes

Carlos Manuel, the first Puerto Rican blessed, was born on November 22, 1918 in Caguas, P.R. He is the second of five children of the marriage of Manuel Baudilio Rodríguez Rodríguez Rodríguez and Hermina Santiago Esterás.

A few months after his birth, the family suffers the fire of his father's house and business. Because of this incident the family will move to the house of his maternal grandparents.

Her maternal grandmother, Alejandrina, will be of great influence in her life of faith and piety, inheriting the altar of her home where she will spend her times of prayer.

His daily life, since he was a child because he learned it that way, was centered on liturgical life and the Eucharist, which became the center of his life. Going to his parish, in the town of Caguas, he began to get involved in the pastoral life.

As an altar server, he came into more direct contact with the liturgy and fell in love with it, especially the Easter Vigil. He will hold in high esteem the celebration of Easter and Sunday, discovering the centrality of the Risen Christ in Christian life. We could say that he develops and lives a liturgical-paschal spirituality.

Liturgical spirituality

Liturgical spirituality is, or should become, an Easter spirituality because the liturgy celebrates the Paschal Mystery. Easter for Blessed Charles became a vital experience for the Christian, but for this one had to "enter 'into the thing'". It is a vital experience for the Christian depending on the concept of Christian or Catholic life.

Carlos Manuel defined Catholic life with the following words: "Catholic life is something unique, it is a tremendous participation in the new order inaugurated by the death and resurrection of Christ; it is a life in the deepest, truest and fullest sense of the word; Christ living in us". The way in which this life is nourished and deepened is through the liturgy.

Aware that "the Liturgy is for the people and not for a select group of scholars" he dedicated himself to promote the liturgical experience in Puerto Rico. To promote the right living of the liturgy he became a self-taught. Because of his health problems he was unable to complete his university studies, but this did not prevent him from learning about the Church, especially about this topic so exciting for him. He read and studied the writings on the subject emanating in his time, promoted the application of the liturgical reforms of Pius XII, and subscribed to magazines and studies of the time. What he learned he made known through the apostolate.

The Christian Culture Circle

Carlos Manuel carried out his apostolate through friendship and accompaniment, especially with those who visited the Catholic University Center, and correspondence. He subscribed to different people to receive articles on liturgy and religious formation in general. In addition, while at the University Center he founded a bulletin called Liturgia, the Circle of Christian Culture and the "Days of Christian Life".

The Círculo de Cultura Cristiana is described by Carlos Manuel himself in a letter in which he discusses the subject: "The Círculo de Cultura Cristiana is a group of professional students that functions within the Centro Universitario Católico Puertorriqueño. The general purposes of the Circle are:
To make its members become Catholic and apostolic intellectuals.
To work for the restoration and renewal of a truly Christian culture.
To work for the realization of the ideals of the Liturgical Movement".

The "Days of Christian Life" were occasions for gathering, sharing and formation. The time was divided up for prayer, fun, formation and conversation. Each meeting revolved around a theme, whether it was about the liturgical season being lived or current issues such as secularism. The idea was to help people understand how to live each mystery of the Church.

The Easter Vigil

Finally, he propagated the importance of celebrating the Easter Vigil while respecting its time and structure. In a letter entitled "Let us not spoil the Easter Vigil", Carlos Manuel affirms the centrality of this night, the importance of celebrating it according to the norms so as not to create an erroneous mentality in the faithful, among others.

His defense of the Easter Vigil stems from his thought that the liturgy was for the Holy People of God, that everyone could come to understand it and that, being the center of Christian life, it should be promoted as a means of apostolate.


Charles Emmanuel died on July 13, 1963, living his personal Easter. He searches for the living God while experiencing the dark night of the soul and recovers his serenity when he rediscovers the word that has a great meaning for him: God. He encounters the living God, the Risen One, after suffering for many years from a gastrointestinal disease: ulcerative colitis, which he did not show. He lived his life trying to make others fall in love with the joy of the Risen One and the centrality of the liturgy for Christian life.

The authorP. José Gabriel Corazón López

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Gospel

The true gain. 24th Sunday in Ordinary Time (B)

Joseph Evans comments on the readings for Sunday 24th Sunday in Ordinary Time and Luis Herrera offers a short video homily.

Joseph Evans-September 12, 2024-Reading time: 2 minutes

Some Protestant sects offer the so-called "prosperity gospel". This is a false message that proclaims that if you follow that sect and donate financially (!), God will bless you even in earthly terms. Simply put, their form of Christianity will make you rich. This deceptive message comes from a very selective reading of the Bible, ignoring New Testament teachings that warn of the dangers of material wealth and focusing instead on a series of carefully chosen Old Testament texts that seem to show worldly prosperity as a reward for righteousness and following God.

Today's Gospel is the opposite of a "Prosperity Gospel" and it is precisely Peter, the first Pope, who had to learn that lesson in a very crude way. Peter had just been praised by Jesus for having been correct in his divine and messianic status. The apostle had correctly declared that Jesus was "the Christ" (and Matthew's parallel account adds: "the Son of the living God"). But, perhaps flushed by his success, Peter soon after impetuously sets out to try to prevent Jesus from going to his Passion.

Our Lord, seeing the disciples around him (note this detail), has to act firmly to make sure that such a mistaken vision does not gain ground. "Jesus turned and said to Peter, 'Get behind me, Satan! You are a stumbling block to me, because you think as men do, not as God does.'" The desire to avoid suffering - a comfortable and prosperous religion - is a contradiction of Christianity, which is precisely a religion of the Cross. Since suffering is a consequence of sin, Christ - and the Christian - must enter into suffering in order to overcome sin. 

Peter, who got it so right as the first Pope, gets it completely wrong as an individual man. His thinking is human, not divine. Our Lord then insists: "If any man will come after me, let him deny himself, and take up his cross, and follow me. For whoever wants to save his life will lose it, but whoever loses his life for my sake will find it.". Christianity is not about earthly gains; it is about earthly losses. If someone were to try to get us to put earthly comfort and gain first, and thus dilute the demands of Christianity, whether it be someone else or simply our own softness, we might also have to respond to them with the energy of Christ: "Get behind me, Satan!".

Homily on the readings of Sunday 24th Sunday in Ordinary Time (B)

Priest Luis Herrera Campo offers his nanomiliaA short one-minute reflection for these Sunday readings.

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The Vatican

Pope Francis in Singapore: a journey of hope and dialogue to Asia's frontiers

Singapore is the last stop of a trip that lasts until tomorrow and in which the Pope has traveled through four countries meeting thousands of faithful.

Hernan Sergio Mora-September 11, 2024-Reading time: 2 minutes

With a wind of hope at his back and his heart open to dialogue, Pope Francis has arrived in Singapore, the last stop on an apostolic journey that will go down in history as the longest of his pontificate. Departing from Rome on September 2, the Holy Father crossed oceans and nations, bringing his message of peace, rejection of violence in the name of religion, and fraternity to Indonesia, Papua New Guinea and East Timor.

Now, in the city-state of Singapore, the Pope faces the final challenge of his trip: to speak to the heart of a multi-ethnic and multicultural community.

The day began in East Timor where the Pope celebrated Mass in private at the Apostolic Nunciature.

At 9:30 a.m. (local time) the Pope met with hundreds of young people in an event that began with the laying of flowers in front of the statue of Mary at the Díli Convention Center, amid smiles, songs and a colorful traditional "tais" scarf placed on his shoulders at the entrance of the congress center.

The pontiff, very animated, spoke in Spanish practically "improvising" and in a lively "dialogue" with the public. The Pope began with the greeting "Daader di'ak" (Good morning), in the Tetum language, one of the two official languages of East Timor along with Portuguese.

His words were followed by the testimonies of four young people and the Pontiff's invitation to "make a mess", a phrase he repeated several times during the meeting.

The Pope invited young people not to lose the enthusiasm of faith and not to give in to the vices "that destroy young people": alcohol, drugs and "so many things that give happiness for half an hour".

Francis called for "no more bullying" to the applause of those present, and referred to the love of grandparents, because children and the elderly are the greatest treasure of society and stressed three things to young people: "freedom, commitment and fraternity".

That is to say that "a young person who is not capable of self-management is dependent, is not free and is a slave of his own desire; and he must know that "being free does not mean doing what he wants".

"Commitment," the Holy Father continued, "must be for the common good" and he stressed the third recommendation, brotherhood: we must be brothers, not enemies, because differences serve to respect one another. "Love is service", he repeated to the young people, highlighting two ideas: "Love and reconciliation" as well as the well-known "make a mess", together with the need for veneration and respect for the elderly.

Outside the center, about 1,500 young people were waiting to greet him, many of them with tears in their eyes.

The Pope said goodbye to East Timor at around 11 o'clock in an emotional ceremony at the international airport of Dili, where thousands of people accompanied the last moments of the papal visit behind the fences.

Singapore: a city-state that embraces the Pope

At 2:15 p.m., the papal flight landed at Changi airport in Singapore. Here, in a city where almost 6 million people live together in a kaleidoscope of cultures and religions, the Pope was received by the Apostolic Nuncio, Archbishop Marek Zalewski, the Ambassador of Singapore to the Holy See and the Minister of Culture and Youth.

The private meeting with members of the Society of Jesus will be held at the St. Francis Xavier Retreat Center, where the Pontiff will reside.  

The authorHernan Sergio Mora

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Gospel

Looking to the Cross. Exaltation of the Holy Cross

Joseph Evans comments on the readings of the Exaltation of the Holy Cross.

Joseph Evans-September 11, 2024-Reading time: 2 minutes

On their journey through the desert towards the Promised Land, the people lost their patience and gave a negative interpretation to all the recent events they had experienced. They spoke against God and Moses: "Why have you brought us out of Egypt to die in the wilderness? We have neither bread nor water, and we are nauseated by that bread without substance." This is the devil who sours and puts a negative spin on everything, as he did from the dawn of creation, causing Adam and Eve to focus only on the forbidden tree, and not on all the others from which they could eat.

God had given everything to the Israelites. He had saved them, He had brought them through the sea that miraculously opened for them, He had drowned the Egyptians, He had given the Israelites water, bread and meat in the wilderness. And now they complained. As a result, God punished them. "The Lord sent fiery serpents among the people, which bit them, and many of Israel died." (Num 21:6). These fiery serpents are reminiscent of that first serpent in the Garden of Eden, Satan, who lives in hellfire, although he is active on earth. 

When we complain and let ourselves be carried away by anger and bitterness, it is as if fiery serpents are slithering inside us. It is the devil that makes us focus on what we don't have and thus forget all the blessings God has given us, on all that is wrong and makes us forget all that is right. 

How active these snakes are within us! We need to tread on them and drive them out. Above all, we need to invoke Christ, who is the great destroyer of serpents: he wounds the serpent's head (Gen 3:15). But first Jesus must allow the serpent to bite him. He must take all that poison upon himself, and in a certain sense within himself, in order to overcome it. When Satan bites us, he poisons us. When Satan "bit" Christ, he, Satan, was poisoned: with the "poison" of love and humility in Jesus, which are deadly to him. Jesus took all that poison, the poison of sin, upon himself and within himself (while remaining sinless) and became himself the great antidote, the great vaccine against it. Yes, he killed it in a sense, temporarily. 

Part of the poison is death and, in order to take all the poison, Jesus had to suffer death as well. But he conquered sin and death, he conquered the poison. Today's feast invites us to look again and again at the Cross, at the one "lifted up" for our salvation, to see it, look at it and contemplate it with the eyes of the soul.

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Evangelization

Álvaro Garrido: "The CARF Foundation would not exist without the benefactors".

Nearly 40,000 students from 131 countries around the world have been trained in Philosophy, Canon Law and Theology at the University of Navarra and the Pontifical University of the Holy Cross in Rome thanks to the CARF Foundation.

Maria José Atienza-September 11, 2024-Reading time: 6 minutes
RelatedRelated NewsLuis Alberto RosalesCARF's work goes ahead because there are three saints who are very committed to it".Related News"10 Minutes with Jesus" will help in the formation of priests through the CARF Foundation.Related NewsCARF Foundation helped 2,171 students in 2023

2,171 seminarians and priests have been able to pursue their studies in Philosophy and Theology thanks to the help of the CARF Foundation in 2023. These data, extracted from the report that the foundation presented a few weeks ago, are added to the tens of thousands of students who, in the 35 years that this foundation has been in existence, have passed through the classrooms of these prestigious ecclesiastical faculties.

Álvaro Garrido Bermúdez, is the Director of Communications, Marketing and Fundraising for the CARF Foundation. This communications expert has piloted the updating of the CARf Foundation's brand and the new expansion and information projects launched by the Foundation.

On February 14, 2024, the CARF Foundation celebrated its 35th anniversary. What is your assessment of these more than three decades of work?

-First of all, there is already international recognition of both the Pontifical University of the Holy Cross and the ecclesiastical faculties of the University of Navarra as places of reference for training in philosophy, canon law and theology. This recognition is endorsed by the number of students, 2,171 in 2023, who have been educated at both universities thanks to the CARF Foundation.

That this year, but looking back, since the request that St. John Paul II made to the Blessed Álvaro del Portillo to set up a pontifical university in Rome, there have been some 40,000 students from 131 countries around the world. Tens of thousands of students return to their countries with a great formation and there they can form more people. Of these alumni, 134 are now bishops, 3 of whom have been created cardinals.....

San John Paul II knew very well what he was doing. If people are trained very well, not only from the intellectual point of view, but also from the human and spiritual point of view, when they return to their countries of origin, they are a real bomb of grace in every small or large diocese.

In 2023, as highlighted in the Report we have just published, we had students of 80 nationalities: 23 from Europe, 21 from America, 22 students from Africa, 12 from Asia, and only two from Oceania. This is a real marvel.

How are scholarships managed and are they only for seminarians from poorer countries?

-A full scholarship is 18,000 euros. Each bishop who sends students contributes to their studies what it would cost them in their diocese of origin. That is to say, if in Benin, Nigeria, or Haiti, it costs 5 or 10 euros a month for a seminarian, that is the amount contributed by his bishop, and the CARF Foundation seeks the remaining money.

The seminarian who comes from a Brazilian diocese, who usually costs around $120, $130, well, obviously, the bishop has to pay that cost. If they come from Canada or the United States, they contribute what they would cost in their dioceses. We do not believe in the policy of total free of charge, because what it costs is appreciated, even if it is little.

More than 1,100 dioceses are already very grateful for what the CARF Foundation is doing through the universities of Navarra and the Pontifical University of Santa Cruz, because they are the ones who grant the scholarships and we are the ones who finance the study aids so that these students can go through these two great universities.

Every year we have to "start", because it depends on how much we are going to need that year. The aid is not only scholarships; there are those who receive direct aid and others receive indirect aid. For example, we maintain 17 buildings in Rome and Pamplona, including seminaries, colleges, priests' residences, classrooms and the physical structures of the universities themselves..... It is true that not everyone receives direct aid, but without the salaries of the professors, the social security or the rents of the spaces in which things take place, etc., there would be no university.

Do you receive other types of requests?

It is curious because the fact that the website is in 27 languages means that every week we receive five or six e-mails from people who ask us: "What do I have to do to become a priest? We explain what we are and what we do, because we always answer.

We also receive many requests for help from many parts of the world of all kinds, from a priest who asks for help to buy a car or a bus so that seminarians do not have to go by canoe to his seminary, or another who needs sacred vessels and clothes to celebrate Holy Mass with dignity.....

We are bound to our foundational purposes and we cannot help them in these things. What we always do is to pray for them, which is one of our purposes, together with promoting their good name and giving help to finance scholarships, both from the University of Navarra and the Pontifical University of Santa Cruz.

What is the role of the benefactors of the CARF Foundation?

-The benefactors have THE role; without them this would not happen, whether they give 10 or 200 euros a year. It makes me sad sometimes not to be able to thank all those 5400 donors who, with their help, make it possible for this to go ahead.

Sometimes we have hardly any data and it is a person who contributes 20, 10 euros a month. Many of them do not even want the certificate to deduct in the income tax, and that now, with the new law of Patronage the tax deduction is very large.

We do not have a typical age of benefactors. We want young people to know what we do, because that is also where priestly vocations come from, and future benefactors will emerge. Obviously older people who have more economic capacity than young people tend to collaborate more economically. We thank the benefactors for their prayers for the priests and for their help that allows so many priests to be formed and to form others.

In terms of resources, the CARF Foundation is supported by four pillars: wills and legacies, regular donations, occasional donations, and income and income derived from patrimony. These four legs try to support each other and we can influence some of them and not others. For example, our objective is not the growth of our endowment. Our goal is to provide the support, the endowment can grow organically and naturally, but it also has to make its contribution to support, which is usually 10% of what it generates, without losing value.

As our Annual Report shows, the year 2023 was considerably better than the year 2022. Last year we were able to give more than 5 million euros, 77% of our resources, to the formation of seminarians and priests. This was thanks to the fact that we received 2,915,460 euros in wills and bequests, more than 3 million euros in one-time donations and more than 1 million in regular donations, and the patrimony generated 1,458,444 euros.

Wills and bequests, for example, are an essential source of income. There are people who do not have heirs, or do have heirs, but decide to leave their inheritance for this work of the priests and prevent that money from being taken by the State.

Occasional donations have also increased. I think people tend to do that more and more: to share a little bit of that extra paycheck, a little bit of that bonus that you have received or from that lottery that you have won. For example, there are many couples who, when they celebrate their 25th or 50th birthday, tell their friends and family not to give them gifts and to donate the value of whatever they spend to the CARF Foundation.

How do you see the next 35 years of the CARF Foundation?

-Like a future yet to be written. In 35 years, St. John Paul II, together with Blessed Alvaro and St. Josemaría, have achieved many things and continue to promote this task.

Why is the website in 27 languages? Because, obviously, we have to try to make everyone aware of the importance of having a priest. If we run out of priests, the world will end, it will not end because of any kind of agenda, nor will it end because of any kind of ideological strategy. Because the Lord will stop coming down from heaven to earth to be with us.

The UN only recognizes 195 countries, but it is true that then there are small island states that are dependent on the remnants of the French Empire or the Commonwealth and the British Empire, and then you get 210 countries.

The last one on the list, I think I remember, was Somalia. And within all of those, there are Muslim countries, from where people come in who have some kind of concern or worry. I understand that it will normally be Catholic people who enter these countries, but of course, in the end the project has to be a global project.

I believe that one project that the CARF Foundation should undertake is to ensure that a person, without having to set up a foundation in North America, or in Germany, France, Italy, can help seminarians in these and other countries and contribute to this great work.

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The Vatican

Pope Francis promotes evangelization in East Timor

Pope Francis is on the eighth day of his trip to Asia and Oceania. This day is marked by his visit to children and a mass in East Timor.

Hernan Sergio Mora-September 10, 2024-Reading time: 4 minutes
RelatedRelated NewsPope Francis in East Timor, between spirituality and dialogue

Pope Francis is in Dili, capital of East Timor, the country that, along with the Philippines, has the largest number of Catholics in the region. The Pontiff, who will be 88 years old in three months, wanted to come to this periphery of the world to show his closeness.

It is the eighth day of the apostolic journey to Southeast Asia (September 2-13), and the penultimate stop until Wednesday, September 11, after visiting Indonesia and Papua New Guinea, and before arriving in Singapore.

According to data from the United Nations and other sources, approximately 45 % of the population of East Timor is under 15 years of age. If the population up to 24 years of age is included, the percentage is even higher, at around 60-65 %.

Pope Francis and children

In the morning, the Holy Father was driven from the Nunciature where he is staying to the Casa Irmãs Alma, while on the sides of the road thousands of people awaiting his passage greeted him enthusiastically from the barriers with flags, songs and choruses.

The house to which the Pontiff was addressed is managed by the Congregation of the ALMA Sisters. Here they have been caring for the most disadvantaged children suffering from physical and mental disabilities for six decades.

A particularly touching moment was when three girls dressed in traditional costumes presented the Holy Father with a traditional scarf, the "tais", a symbol of hospitality and local culture.

During the event, the Superior of the Congregation presented to the Pontiff the charitable work done by the community, followed by traditional songs and dances. The Pope in his brief words said: "Love, what you find here is love". And he added, referring to the children: "They are the ones who teach us to let ourselves be cared for by God, and not by many whimsical ideas or plans". In other words, "to let ourselves be cared for by God who loves us so much, by the Virgin who is our mother".

At the end, Pope Francis signed a plaque commemorating the 60th anniversary of the founding of the ALMA Congregation, a symbolic gesture that underlined his support and appreciation for the commitment of the nuns.

Pope Francis at the Immaculate Conception Cathedral

An hour later, he was already at the cathedral The Immaculate Conception, received with a floral gift, followed by a local dance and songs reflecting the fervor of the bishops, priests, deacons, consecrated men and women, seminarians and catechists.

After being received by the Archbishop of Dili and Salesian Cardinal Virgílio do Carmo da Silva, the president of the Episcopal Conference and the parish priest, a nun gave her testimony.

Sister Rosa told those present, who filled the cathedral: "There are many priestly vocations and a Church on the move, following in the footsteps of St. Francis Xavier, "missionary par excellence of the East".

He was followed by the testimonies of a priest, Don Sancho, and a catechist of a certain age in his multicolored jacket. After these interventions, Francis thanked Bishop Norberto de Amaral for "the words he addressed to me, recalling that East Timor is a country on the edge of the world. And I like to say it, that is why it is at the center of the Gospel".

Recalling when Mary Magdalene anointed the feet of Jesus, he indicated that "the fragrance of Christ and his Gospel is a gift that we must safeguard and spread", without forgetting the origin "of the gift received, of being a Christian, a priest, a religious or a catechist". And although Timor has a long Christian history, "today it needs a renewed impetus of evangelization, so that the fragrance of the Gospel may reach everyone: a fragrance of reconciliation and peace after the long years of war; a fragrance of compassion, which helps the poor to rise up and arouses the commitment to improve the economic and social situation of the country; a fragrance of justice against corruption. And, in a special way, the perfume of the Gospel needs to be spread against all that humiliates, degrades and even destroys human life".

A Mass with 750,000 faithful that will go down in history

In the afternoon Pope Francis arrived in Taci Tolu, an area of great natural interest known for its landscapes and rich biodiversity.

On October 12, 1989, St. John Paul II celebrated Mass on this esplanade on the occasion of his visit to the country still under Indonesian occupation. In memory of this visit, the Timorese government erected a chapel and a 6 m high statue of the holy Polish Pope.

On this occasion, the esplanade of Taci Tolu was packed, with around 750,000 faithful, an image that testifies to the deep devotion of the East Timorese people. Many people had already gone there the day before to take their places, with white and yellow umbrellas to protect themselves from the sun.

Here Pope Francis celebrated a votive Mass of the Blessed Virgin Mary Queen, officiating the Eucharist in Portuguese, the historical and liturgical language of the country, with the prayers of the faithful (mambae, makasae, bunak, galole, baiqueno, fataluku).

In his homily, the Pontiff recalled that "in Timor Leste it is beautiful, because there are many children: you are a young country in which in every corner one feels life pulsating, exploding", but even more "it is a sign, because making room for the little ones, welcoming them, caring for them and making us all small before God and before others, are precisely the attitudes that open us to the action of the Lord".

"Let us therefore ask together in this Eucharist," the Pope concluded, "to be able to reflect in the world the strong and tender light of the God of love, of that God who, as we pray in the responsorial Psalm."

The Mass concluded with a tour of Francis in the popemobile amidst the joy of the crowd present, which manifested itself with stadium choruses, songs and various manifestations of affection for the Successor of Peter.

The authorHernan Sergio Mora

RelatedRelated NewsPope Francis in East Timor, between spirituality and dialogue
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Lourdes under water

The river flooded the grotto of the shrine of Our Lady of Lourdes on September 7, 2024. The area, which has now been cleaned up, is once again open to the public and no pilgrimages were disturbed.

Maria José Atienza-September 10, 2024-Reading time: < 1 minute
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The Vatican

A great First Communion in Quito

Rome Reports-September 10, 2024-Reading time: < 1 minute
rome reports88

1,600 children received Jesus in the Blessed Sacrament for the first time at the opening mass of the International Eucharistic Congress in Quito.

More than 20,000 people from all over the world attended the opening ceremony of the Congress, which for one week will reflect on the value of the Eucharist today and will also discuss the challenges of today's world: from migration to war.

Now you can enjoy a 20% discount on your subscription to Rome Reports Premiumthe international news agency specializing in the activities of the Pope and the Vatican.
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Vocations

Sister Idília Maria Carneiro: "I realized that it was with the sick that I felt happy".

The Superior General of the Sisters Hospitallers of the Sacred Heart of Jesus, Idília Maria Carneiro, gradually discovered her vocation at a very young age. She tells this story in this interview with Omnes, in which she also explains the charism of her Congregation and the contribution the Sisters make to society.

Leticia Sánchez de León-September 10, 2024-Reading time: 6 minutes
RelatedRelated NewsAntonia TestaVocation is a gaze full of love that attracts another gaze".

The Sisters Hospitallers of the Sacred Heart of Jesus is a religious congregation of women passionate about life, united by love, prayer and service, in a word: by hospitality. Their mission is to carry the evangelizing message of Jesus as the Good Samaritan and Mary as the first Hospitaller through the witness of their presence and assistance to the most vulnerable.

– Supernatural Congregation of the Sisters Hospitallers was founded in Madrid (Spain) in 1881 by St. Benedict Menni, a priest of the Order of St. John of God, together with María Josefa Recio and María Angustias Giménez, chosen by God to respond to the situation of health neglect and social exclusion of women with mental illness at the time, combining two fundamental criteria: charity and science.

Sister Idília Maria Carneiro was elected Superior General of the Hospitaller Sisters of the Sacred Heart of Jesus last May. The election took place during the XXI General Chapter, where 34 members of the Congregation gathered in Rome to begin a period of discernment and reflection on the charism of the institution.

"The General Chapter is the most important event in the life of a Congregation, because in it an evaluation is made of what has been done and lived during the sexennium, the future is planned, seeking to respond to the needs of today, and the sisters of the General Government are elected who are to guide the life and mission of the Congregation in the next six years", anticipated the then Superior General, Sister Anabela Carneiro, (sister of the current Superior), on the eve of the meeting that took place under the motto: "Clothe yourselves with bowels of mercy. Prophetic signs of hope and of God's closeness to suffering humanity".

Idília Maria Carneiro was born in Mozambique in 1966. She is the fourth of five siblings, three of whom are Sisters of the same congregation. Sister Idília Maria grew up in a family with deep Catholic roots, which formed her as a person and woman of faith, which is also the origin of her consecrated vocation: "I learned from my parents to live the Christian faith through prayer and active charity. I learned to pray the rosary every day and to pay special attention to the poor". Also decisive in his life was everything he experienced in the parish, where he was part of a group of young people who received catechesis.

Sister Carneiro joined the Sisters Hospitallers of the Sacred Heart of Jesus in 1984. She holds a degree in Social Work from the Higher Institute of Social and Political Sciences of Lisbon and a master's degree in Spirituality and Health Ethics and a postgraduate degree in Human Resources Management. In this interview with Omnes she talks about her vocation and the charism of the Congregation to which she belongs.

Sisters Hospitallers of the Sacred Heart of Jesus in Ciempozuelos, Spain (Sisters Hospitallers)

What does the word "vocation" mean to you?

- It is a gift of gratuitous love that God offers us. For this reason, the first attitude I ask of God is one of gratitude and then an attitude of service, because love is answered by loving. Vocation is a unique and personal call that the Lord makes to each one of us to live and give our life in a particular way, according to the spirit to which God calls you.

In our Congregation, it is a hospitaller vocation, a call to live with Jesus, the Good Samaritan, the adventure of being close to the pain of the sick, responding with closeness, listening and understanding.

How did you discover God's call to follow Him as a hospitaller Sister?

- The discovery of my vocation was a surprise, because it was not on the horizon of my life. At the age of 16, I had my first contact with the life of the Sisters Hospitallers in Braga (Portugal) when I participated in a weekend of activities for young people. I remember how difficult it was to have that first contact with the sick, especially those who were more seriously ill, but little by little something opened up inside me and I began to feel that my life had a different horizon and that it was widening the more I gave myself to it. 

The experience of serving the sick gave my life a 180-degree turn: it awakened in me a perspective of life based on love and gratuitousness. I realized that it was with the sick that I felt happy. At the same time, the contact with the sisters, the joy they showed in dedicating their lives to the service of the sick, the knowledge of the Congregation and of the founders - Benito Menni, María Josefa and María Angustias - as well as their experience of vocational discovery, the moments of prayer and fraternal encounters... made an impression on me.

My inner journey of listening to God and searching for what He dreamed for me has made me see my life, not from my own perspective but from God's perspective: recognizing that I am loved by Him and that this love awakens me every day to love and serve my brothers and sisters.

How does this call materialize in everyday life?

- The hospitaller charism identifies us more and more with the compassionate and healing Jesus, who went through the world healing everyone and doing good. Hospitality is about putting the person at the center, offering space and time, attention and care, humanity and resources to the most vulnerable. It is also a way of life that, on a daily basis, speaks of welcome, of acceptance of others as they are, of mutual respect and an open heart, and also of allowing oneself to be welcomed. We all need to give and receive.

Like the Good Samaritan, we are especially challenged by the suffering and need of those who are on the roadside and we cannot pass by because we feel called to serve suffering humanity, to welcome the needy, to universality, to love, to service, to mutual help and care. 

As Sisters Hospitallers we live it from our consecrated life, in community, that is, sharing our vocation with other sisters, feeling that we are also sent to evangelize and bring the Good News of God's Hospitality to our brothers and sisters who suffer and feel more fragile. Our community also includes collaborators and lay people, because to be hospitallers is to be builders of peace and fraternity, sowers of hope and dignity, because we recognize Jesus in people suffering from mental illness and intellectual disabilities. Our mission is to care for the whole person, uniting science and humanization, especially for the most disadvantaged and those in greatest need, respecting and defending life.

What can people who follow this particular charism contribute to the world? 

- The first thing we bring is precisely heart and compassion, closeness and humanity, qualified attention according to the advances of science and technology in the area of health, in accordance with the principles of the Social Doctrine of the Church. We want to continue being an Institution that contributes to a more just and fraternal society in which the most vulnerable people, because of their situation of mental illness and exclusion, and their families, effectively have a place, a voice, a vital space that helps them to feel and recognize themselves as persons, loved and respected, accompanied and integrated. To those who today are so often discarded in our society, we want to say that for us, for God, they are the first.

Society is seeing how mental health problems are multiplying and we want to be there, giving humanizing and updated answers to today's needs, as our founder, St. Benedict Menni, did.

This way of living is clearly not fashionable; it is often misunderstood or even rejected without even knowing it. To these people who reject this way of living, how would you explain their choice?

- We chose this life because, from the experience of feeling mercifully loved by God, we want to be witnesses that the compassionate and merciful Christ of the Gospel remains alive among men and women, and this impels us to be women of God, at the service of the suffering person and to evangelize through hospitality.

It is the mercy of God that heals and generates communion, that opens horizons of unlimited and universal love, and gives meaning to our lives. It is the choice to live precisely from a dignifying service to people with psychological suffering. This is the option that our institution chooses and the legacy we received from our founder St. Benedict Menni: the person at the center, the person in whom we recognize the living image of Jesus, the theological place where God reveals himself to us and where we serve and care for life, sacred and inviolable; the person as the subject of the therapeutic process and of the life project. 

The authorLeticia Sánchez de León

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Pope Francis in East Timor, between spirituality and dialogue

East Timor is the third stop on Pope Francis' 45th apostolic journey. The country has received the pontiff with joy and warmth on this first papal visit.

Hernan Sergio Mora-September 9, 2024-Reading time: 3 minutes

On Monday, September 9, Pope Francis left Papua New Guinea and began a historic visit to East Timor, a small but deeply Catholic country in Southeast Asia, rich in history and cultural traditions. He will remain there until Wednesday, September 11, on the third leg of his apostolic journey.

Final stages in Papua New Guinea

The seventh day of the papal trip began early in the morning in Papua New Guinea, with the meeting with the youth that took place at the Papua New Guinea stadium. Sir John Guise of Port Moresby. The event was an outpouring of joy and celebration, with around 20,000 faithful welcoming the Pontiff with songs, traditional dances and testimonies.

The head of the Youth Commission, the Bishop of Kimbe, opened the meeting with a warm welcome. Then, the young people present offered various theatrical and musical performances, sharing stories of faith and hope.

During his speech, Pope Francis encouraged young people to live with faith and courage, and to become witnesses of the Gospel in their communities. "I will tell you one thing: I am happy for these days spent in this country, where sea, mountains and tropical forests coexist; but above all a young country inhabited by many young people!

But I ask you: what is the language that fosters friendship, that tears down the walls of division and opens the way for all of us to enter into a fraternal embrace?" and to the answer of a young man: "love", the Pope added: "And what is there against love? Hatred. But there is also something perhaps worse than hatred: indifference towards others." And he concluded by thanking "all those who prepared this beautiful meeting."

Shortly after, the Pope moved to Jacksons International Airport in Port Moresby, where a farewell ceremony was held to bid farewell to Papua New Guinea. After greeting local leaders, the Holy Father departed for Dili, capital of East Timor.

Welcome to East Timor

Pope Francis' flight passed through Papua New Guinea, Australia and Indonesia before landing at President Nicolau Lobato International Airport in Dili at 2:10 p.m. local time.

Dili, a city of approximately 277,000 inhabitants, is the capital and largest city of East Timor, a country with a complex history, which gained independence from Portugal in 1975, then was invaded in 1976 by Indonesia until May 20, 2002, when it finally declared its independence.

Upon his arrival, Pope Francis was greeted by the President of the Republic, José Manuel Ramos-Horta, and the Prime Minister, as well as two children dressed in traditional costumes who offered him flowers and a traditional necklace (tais).

Meeting at the presidential palace

After a brief transfer to the Apostolic Nunciature, located near the historic church of Sant'António de Motael, the Pope had an official meeting with the President of East Timor at the Nicolau Lobato Presidential Palace at around 6:30 p.m. (local time).

The country received the Pope with a solemn welcoming ceremony with national anthems, flags and cannon fire. Twenty-nine children dressed in traditional costumes received the Pontiff with flowers and another traditional scarf (tais), a symbol of respect and friendship.

Meeting with authorities, civil society and the diplomatic corps

In the golden book, the Pope wrote his dedication in Spanish: "I thank the Lord who brought me to East Timor and I encourage his people to live the joy of faith in harmony and dialogue with the culture. The best and most beautiful thing that East Timor has is its people. I bless you from the bottom of my heart. Francis, September 9, 2024".

In his first speech read in Spanish, Pope Francis recalled how the first Dominican missionaries arrived in the country from Portugal in the 16th century, "bringing with them Catholicism and the Portuguese language".

He also added that "Christianity is inculturation". A doctrine "that promotes the development of people and especially of the poorest".

In a country with so many young people, the Holy Father suggested "that the first area in which we must invest is education, the family and the school, an education that puts children and young people at the center and promotes their dignity."

He concluded his words by entrusting them to the "protection of the Immaculate Conception, his heavenly patroness, invoked under the title of the Virgin of Aitara".

"May it always accompany you and help you in the mission of building a free, democratic and solidary country -he concluded- where no one feels excluded and everyone can live in peace and dignity," he said.

At the end of the meeting, the Pope gave his blessing to about a thousand people, employees of the Presidential Palace and their families who gathered in the courtyard in front of the main entrance. After a group photo, the President of the Republic bid farewell to the Pope, thus concluding a day full of encounters and significance.

The authorHernan Sergio Mora

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The Vatican

Pope Francis: "May each one of us promote missionary proclamation wherever we live".

The sixth day of Pope Francis' apostolic journey and second in Papua New Guinea featured two special events: Sunday Mass at Sir John Guise Stadium and in the afternoon a visit to the outlying town of Vanimo, 1,000 kilometers away.

Hernan Sergio Mora-September 9, 2024-Reading time: 3 minutes
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The Pontiff's day in Papua New Guinea's capital, Port Moresby, began with a visit at the Nunciature to Prime Minister James Marape. Shortly thereafter he departed for Sir John Guise, a stadium packed with the faithful who awaited him with chants, especially animated when Pope Francis made his turn in an open golf cart, departing from the adjacent soccer stadium.

The Pope, looking good in a wheelchair, celebrated Holy Mass which featured prayers in English, motu and tok pisin, and various songs.

In his homily, speaking of the miracle of Jesus with the deaf-mute, he recalled that "there is an inner deafness and a mutism of the heart that depend on everything that closes us in ourselves, closes us to God and to others: selfishness, indifference, fear of taking risks and exposing ourselves, resentment, hatred and the list could go on".

The Pontiff, explaining the parable, assured that "this is the nearness of Jesus, who comes to touch our lives and remove all distance". For "as St. Paul affirms, by his coming he proclaimed peace to those who were far away".

"Jesus comes near and, like the deaf and dumb, says to us also: 'Effeta', that is, 'Open up'". And he concluded with an exhortation: "The Lord also says to you today: 'Courage, do not be afraid, Papuan people! Open up! Open yourself to the joy of the Gospel, open yourself to the encounter with God, open yourself to the love of your brothers."

After praying the Angelus, he left for the Nunciature where he had lunch and then went to Jacksons International Airport. From here, a C-130 military plane took him in just over two hours to the city of Vanimo, with 40,000 inhabitants, 30 percent of whom are Catholic.

On the esplanade in front of the Cathedral of the Holy Cross, episcopal seat of the diocese of Vanimo, some thousands of faithful welcomed him with dances and songs, to which were added the words of the bishop, the testimony of a catechist, of a little girl from the Girls' Home of Lujan, of a nun and of a family.

The Pope recalled that "since the middle of the 19th century the mission here has never ceased: religious men and women, catechists and lay missionaries have never ceased to preach the Word of God and to offer help to their brothers and sisters".

"Thus - the Pope added - churches, schools, hospitals and missionary centers bear witness all around us that Christ has come to bring salvation to all, so that each may flourish in all its beauty for the common good."

And although "we have heard how some of you, in order to do this, face long journeys, to reach even the most distant communities", he recalled that "we can also help you in another way, and that is for each of us to promote the missionary proclamation where we live, that is, at home, at school, in work environments; so that, everywhere, in the forest, in the villages or in the towns, to the beauty of the landscape corresponds the beauty of a community in which people love each other".

Therefore, he invited them to form "like a great orchestra" to be able to "expel fear, superstition and magic from people's hearts; to put an end to destructive behaviors such as violence, infidelity, exploitation, alcohol and drug consumption".

"Let us remember - concluded the Successor of Peter - that love is stronger than all this and its beauty can heal the world, because it has its roots in God.

A Golden Rose was also placed before the image of the Virgin Mary and the bishop prayed the prayer of consecration to Mary.

Shortly after, the Pontiff visited Holy Trinity Humanistic School, a Catholic school run by the parish and the Institute of the Incarnate Word. Welcomed by the missionaries and escorted to the School & Queen of Paradise Hall, Francis attended a concert by the student orchestra of the students and later had a private meeting with the missionaries.

The day concluded with a return to Port Moresby, to the Nunciature, where the Pontiff spent the night awaiting his last day in Papua New Guinea.

The authorHernan Sergio Mora

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The Vatican

Pontifical Urbaniana University, between reforms and missionary footprint

The reforms that the Pontifical Urbaniana University is undergoing are aimed at fulfilling Pope Francis' desire that this institution respond to the current needs of the Church and the world.

Giovanni Tridente-September 9, 2024-Reading time: 3 minutes
RelatedRelated News"Form together to evangelize. Report of Roman Pontifical Universities and Institutions

In the context of the renovation required by the Pope Francis for the pontifical universities that depend directly on the Holy See, some significant updates have emerged in recent weeks regarding the Pontifical Urbaniana University.

This institution, which depends on the Dicastery for Evangelization, the Section for First Evangelization and the New Particular Churches, has always been mission-oriented and is now at the center of an important transformation process.

Reforms in progress

One year after the appointment of Professor Vincenzo Buonomo as Pontifical Delegate and Rector, some useful data have been leaked that give an idea of the reforms underway. As reported by Agenzia Fides, also dependent on the Missionary Dicastery, in ten months there has been a cost reduction of more than 1.5 million euros and a rationalization of the teaching staff. In fact, the number of permanent professors went from 62 to 47, while the number of lecturers was reduced from 113 to 40. The strategy followed consisted basically in eliminating duplicities and redundant academic paths.

However, this reform is not only about economic efficiency, but aims to improve the quality of the educational offerings, at least in the intentions of the Holy Father. In fact, addressing the participants in the recent Plenary Assembly of the Dicastery, Francis stressed that it is fundamental to enable the Athenaeum founded by his predecessor Urban VIII in 1627 to respond to the current needs of the Church and the world.

"We do not live in a Christian society, but we are called to live as Christians in today's pluralistic society," said the Pope, recognizing the importance of the formation given at the Urbaniana not being limited to transmitting knowledge, but being able to propose "intellectual tools capable of proposing themselves as paradigms of action and thought" to proclaim the Gospel in a world increasingly marked by cultural and religious pluralism.

Future challenges

The Plenary Assembly, not by chance, had been convened specifically to discuss the identity, mission and future of the Urbaniana, and was attended by cardinals, bishops and missionaries from all over the world. The working sessions gathered the contributions of 26 Episcopal Conferences, in particular from Africa and Asia, which emphasized the need to strengthen the missionary character of the University, reinforcing the link with the local Churches and improving the formation of ecclesiastical leaders called to face different cultural realities.

The Pontiff then reiterated - reassuring the concerns that have arisen in recent months - that there is no initiative on the horizon to "dissolve" this University with others already present in Rome and dependent on the Vatican. "No! This will not do," he said emphatically, insisting on the autonomy and missionary identity of the university located on the Janiculum Hill, a stone's throw from St. Peter's Square, making it clear that the future of the institution must be based on its specificity and its ability to embody the missionary impulse of the Church.

Broadening his gaze to academic institutions in general, Francisco explained that for an academic institution to be attractive requires a dedicated faculty, a strong commitment to academic research and the ability to make a significant contribution to doctrine.

He added that, in order to make good use of resources, it is necessary to unify similar paths among the various pontifical institutions, share professors and plan activities prudently, avoiding waste. "Do not be afraid of creativity: we need this healthy creativity."

Mission and internationalization

Regarding the objectives of the ongoing renovation, the need to expand and strengthen the research centers of the missionary university, which are crucial for its global vocation, emerged from the last meetings.

Pope Francis cited the Center for Chinese and Asian Studies as an example, with the hope that new centers dedicated to other geographical and cultural areas will be created. This reinforcement will not only allow the university to better address the specificities of local contexts, but will also favor the encounter between faith and changing cultures.

At the same time, it was encouraged to expand the network of seminaries and institutes affiliated to Urbaniana, which represent a bridge to the local Churches. With more than 100 institutes connected in 40 countries, the Athenaeum can count on a vast network of collaboration that reinforces its role as a promoter of evangelization worldwide.

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ColumnistsSantiago Leyra Curiá

Vladimir Sergeyevich Solovyovyevich

In his works, Vladimir Sergeyevich Solovyov wanted to understand man in his tragic situation of choosing freely between the ugliness of evil and the beauty of good.

September 9, 2024-Reading time: 5 minutes
RelatedRelated News"Catholics in Russia, Ukraine, Kazakhstan, Belarus, are united."

Vladimir Sergeyevich Solovyov was born in Moscow in 1853. His father was the famous historian Sergey Solovyov (born and died in Moscow in 1820-1879), professor of history at Moscow University, who published several works including his masterpiece "History of Ancient Times" (1851-1880).

Portrait of Solovyov (Wikimedia Commons)

With his work "Crisis of Western Philosophy" (Moscow 1874), he had initiated a struggle against positivism, then thriving in Europe and that was beginning to penetrate in Russia. In 1875 she brilliantly completed her studies in philosophy and devoted herself to teaching in Moscow from the age of 22 until 1880 when she moved to St. Petersburg to devote herself to teaching at the University of the city and to work at the Higher Institute for the education of women.

For his thoughtful ideas against Pan-Slavism and for his appreciation of Russian and Western values, he was in fact ostracized in the academic sphere. Between 1875 and 1876 he traveled to England, where he became acquainted with Cardinal Newman's efforts to unite the Anglican and Catholic Churches, to France, Italy and Egypt, where he studied Indian philosophy.

In 1881 he died Dostoevsky and Solovyov is one of the friends who carries the novelist's coffin on his shoulders. In that year the tsar was assassinated and 14 days later Solovyov asked for the pardon of the assassins from the death penalty to which they had been condemned. The Slavophiles succeeded in having him banned from speaking in public and deprived of teaching for having publicly defended the need to abolish capital punishment. He says about the death penalty that by applying it society declares that the offender is guilty in the past, wicked in the present and incorrigible in the future. But society cannot pronounce absolutely on the incorrigibility of the offender in the future.

Soloviov and harmony

An admirer of the Jewish people, at the age of thirty he began his study of the Hebrew language and years later initiated several campaigns against anti-Semitism. For Solovyov no people should live in itself, by itself or for itself, because the life of each people is a participation in the general life of humanity. In the division and isolation of human nuclei Solovyov finds the origin of all evils. The true social good is solidarity, justice and universal peace.

There is a threefold violation of this harmony: when one nation infringes upon the existence or freedom of another; when one social class oppresses another; and when the individual goes against the State or the State oppresses the individual. The true formula of justice is this: each particular being, individual or nation, must always have for himself a place in the universal organism of humanity.

From then on he lived in retirement, studying, writing and doing charitable works until 1900, the year of his death. He studied Church History and Theology, wrote "The Spiritual Foundations of Life" (1882-1884) and "The Dogmatic Evolution of the Church in Relation to the Question of the Union of the Churches" (1886).

In addition to being a philosopher Solovyov was a great poet of accentuated lyricism and, although his poetry is profound, some of his compositions are popular in Russia ("Morning Fog", "Resurrection", "O beloved"). In one of them, "Ex Oriente lux", he addresses Russia to ask: "Tell me, do you want to be Xerxes' East or Christ's East?".

The philosophy of Vladimir Sergeyevich Solovyovyevich

Leaving aside his elevated poetic work, among his philosophical works should be considered as the most important: "Philosophical Principles of Unified Knowledge" (1877), "Lessons on the Humanity of God" (1878-81), "Critique of Abstract Principles" (doctoral dissertation in Philosophy, Moscow 1880), "History and Future of Theology" (Agram 1887), "Justification of the Good" (St. Petersburg 1897), "La Russie et l'Eglise Universelle" (Paris 1889 and in Russian St. Petersburg 1912).

Solovyov criticizes abstract philosophies, which are based on a priori thought or ideas, and also empiricism, which merely recognizes the value for knowledge of external phenomena. He affirms that the experience that leads to knowledge is not only the external but also the inner one through which it is possible to reach the absolute and, of course, the personal consciousness.

The object of knowledge can be presented: as that which exists absolutely (Entity) and is known through belief in its absolute existence; as essence or idea (Essence) and is known through speculative contemplation or imagination of such essence or idea; as phenomenon (Act) and is known through its embodiment, actual sensations or empirical data of our sensible natural consciousness.

Apart from Christ, God does not appear to us as a living reality. In Him is founded the common universal religion, says Solovyov. I dare to ask on my own: Have not the other religions, the non-Christian religions, in what they have of actuality and truth, adopted from Christ - without consciously knowing it - that which maintains them for their followers as beliefs that continue to bring comfort, hope and meaning to their lives? As examples of such a question, did not Christ nourish Gandhi and Tolstoy? Does not Christ, in Mother Teresa of Calcutta, continue to reveal himself today to people of different beliefs, including the agnostic ones that they limit themselves to saying that they do not know?

Modesty and the moral law

Solovyov in morality wants to understand man in his tragic situation of freely choosing between the ugliness of evil and the beauty of good. He sees in the feeling of modesty, in its truest meaning, how the moral is experimentally manifested in man. Such a feeling of modesty distinguishes man from all physical nature, not only from that external to him but also from his own, when he is ashamed of his lusts. He summarizes his thought thus: "I have heard the divine voice and have been afraid to appear naked in my animal nature. I am ashamed of my concupiscent nature, then I subsist and exist as a man". In the feeling of modesty the moral law is reflected in one of its manifestations, commanding us to subordinate the passions to the area of reason through asceticism.

Universal Christianity

Solovyov sees the only solution to the problems of Russia and the world in universal Christianity and sees, therefore, the urgency of the union of Christians, which is the way to prepare the unity of the human race. On Christ is founded the universal Church, the common religion of all men. But Christ-God-Man is to be sought not only in the past but also in the present, not only in our personal limitation but also in his social revelation. Hence his advice: take inner comfort in the living God-Man-Christ; recognize his real presence in the universal Church.

Solovyov thought that in the union with the Catholic Church should proceed gradually preparing the environment and remaining orthodox. But foreseeing his approaching end or trying to put his beliefs into practice, on February 18, 1896 he was received into the Universal Church by the Russian Catholic priest Nicolai Alekseevic Tolstoy in the Tolstoy chapel in Moscow dedicated to Our Lady of Lourdes. He died at the estate of Prince Trubetzkoi in Moscow in 1900.

The authorSantiago Leyra Curiá

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Latin America

Eucharistic Congress Quito 2024, "fraternity to save the world".

The 53rd International Eucharistic Congress, with the motto "Fraternity to save the world", is ready to begin on Sunday, September 8, with a multitudinous Mass in which 1,600 girls and boys from Ecuador will receive their First Communion. Before that, on September 4, the Theological Symposium began.  

Francisco Otamendi-September 8, 2024-Reading time: 5 minutes

Archbishop Alfredo Espinoza, president of the Organizing Committee for the Congressdescribed the voice of the 53rd Congress as "hopeful" and "prophetic", which will proclaim "to all that fraternity is the only possible way to make and build a new world". 

"There are many wounds in the world" and this is the mission of the Eucharistic Congress, which aims to show that "the Eucharist leads us to be builders of fraternity". "The Eucharistic Congress will make us fully aware that we are 'Eucharistic missionaries of fraternity,'" he said in May at the presentation in Rome. 

Now, already from Ecuador, the Archbishop welcomed a few days ago the thousands of people who will come to Quito during these weeks of September: laity, religious, consecrated men and women, priests and bishops, in other words, all the People of God, to a congress celebrating the 150th anniversary of the Consecration of Ecuador to the Sacred Heart of Jesus.

Theological Symposium 

His words have also been a "starting signal", because from September 4 to 7, a "start-up" has taken place. Symposium Eucharistic Theology, at the headquarters of the Pontifical Catholic University of Ecuador.

Omnes' correspondent in Ecuador, Juan Carlos Vásconez, asked in an interview with interview Alfredo Espinoza, what experiences could those attending this congress expect. This was his answer: "I would tell them that they can expect a great welcome, an atmosphere of joy, the richness of the experience of a people who love God, live the Eucharist and manifest their faith, who ask for a blessing, a characteristic sign of our people. You can expect cultural diversity and a unique folklore, and something that no one else has, Quito is "The Middle of the World", the congress is held at latitude zero of the world, and from here, for the whole world, we want to open our hands and our hearts. We are waiting for you!

Speakers at the Symposium include Dr. Rosalia Arteaga, Dr. Gonzalo Ortiz Crespo or Dr. Vitória Andreatta De Carli, Sr. Rosmery Castañeda, Prof. Pablo Blanco (University of Navarra), and Paolo P. Morocutti (Catholic University of the Sacred Heart. Pontifical Gregorian University), the Jesuits Damian Howard (Oxford University), and Fernando Roca (Catholic University of Peru), or the businessman Juan Carlos Holguín.

Cardinal Porras: Eucharist and Sacred Heart of Jesus

"Ecuador, a Eucharistic country consecrated to the Sacred Heart of Jesus since 1874, dresses up to host the 53rd International Eucharistic Congress from September 8-15," said Cardinal Baltazar Porras, appointed Pontifical Legate for the Congress, in a letter dated August 31. "From the center of the world in our Latin American continent, we will join the apostolic journey of Pope Francis to the antipodes, the Far East, where Catholicism is present in minority and in conditions that are not easy, to preach that fraternity in Christ is an offer of salvation for the whole world".

"Ecuador has a long history around the Eucharist and devotion to the Heart of Jesus," the Cardinal stressed. "Five years after the first international congress in Lille (1881) the first national Eucharistic congress was held in Quito, on the occasion of the second centenary of the cult of the Heart of Jesus, under the patronage of the Immaculate Heart of Mary, the patriarch St. Joseph and St. Rose of Lima, under the pontificate of the sixth archbishop of Quito, Archbishop José Ignacio Ordóñez."

Pope Francis: congress "austere, but fruitful".

In the above-mentioned interview, Primate Alfredo Espinoza told Juan Carlos Vázconez: "Pope Francis, in a private audience with the Council of the Presidency of the Ecuadorian Episcopal Conference, of which I am vice-president, told me that he wanted an "austere but fruitful" Eucharistic Congress. I base myself on these words to say that the main argument would be that we want to live a "fruitful" Congress, which will help us to reflect, celebrate and deepen in our lives as Christians, the centrality of the Eucharist and to assume the commitment of a "fraternity to heal the world".

It should be noted in this context that the Pontiff, in his Message on the occasion of the 97th World Mission Sunday in 2023, pointed out that "it is necessary to remember that the simple breaking of material bread with the hungry in the name of Christ is already a Christian missionary act. A fortiori, the breaking of the Eucharistic Bread, which is Christ himself, is the missionary action par excellence, because the Eucharist is the source and summit of the life and mission of the Church".

Base document

Juan Carlos Garzon, secretary general of the Eucharistic Congress, linked the theme of the meeting with the encyclical "Fratelli Tutti", because it "coincides with the ecclesial meaning of the Eucharist, source of communion for those who celebrate it, with its mission to make visible in the wounds of the world the healing work of Christ".

Father Garzón has analyzed the Base Document The Eucharistic Congress, which will give doctrinal and theological foundation to the Congress, and which in its introduction mentions "a dream of fraternity". A fraternity, said the Secretary General, that must spring "from the Eucharistic experience" and tend "towards it as its goal".

The three parts of the Basic Document explore three perspectives of the main theme, as reported by Omnes: wounded fraternity, fraternity realized in Christ and fraternity as healing of the world. 

From Rome, the president of the Pontifical Committee for the International Eucharistic Congresses, Corrado Maggioni, has expressed in various presentations and articlesThe Eucharistic Congress of Quito is "a decisive call to 'fraternity' seen as a gift from Heaven and, at the same time, as a human commitment to convert inimitable relationships into fraternal bonds, within the concerns of the present".

Programming, some speakers  

Some events that can be highlighted from the programming The following are the main objectives of the Quito 2024 congress.

Day 8, Sunday. Opening Eucharist

Mass in the esplanade of the Bicentennial Park at 10:00 a.m. 1,600 boys and girls of the Archdiocese of Quito will receive their First Holy Communion. Archbishop Alfredo Espinoza, Archbishop of Quito and Primate of Ecuador, will preside.

Day 9. Wounded world

The Congress opens with a series of lectures on the wounds affecting humanity. Speakers include Archbishop Jaime Spengler, Archbishop of Porto Alegre (Brazil) and President of CELAM, Juan Manuel Cotelo, a Spanish Catholic filmmaker, and Rodrigo Guerra, Secretary of the Pontifical Council for Latin America.

Day 10. Redeemed in Christ Fellowship

Daniela Cannavina, Secretary General of the Latin American Confederation of Religious (CLAR), will share inspiring testimonies, such as those of Archbishop Bienvenu Manamika of Brazzaville and Cardinal Gregorio Rosa. Francisco Ozoria, Archbishop of Santo Domingo, will preside.

Day 11. Eucharist and transfiguration of the world

Andrew Cozzens, Bishop of Crookston (Minnesota, USA), and Bishop José Ignacio Munilla, Bishop of Orihuela-Alicante, who will give a conference on the Sacred Heart of Jesus and the Eucharist.

Day 12. A synodal Church

Cardinal Mauro Gambetti, Vicar General of His Holiness for Vatican City State, presided. Speakers include Mary We, advisor to the Council for the Lay Apostolate of the Archdiocese of Taipei, and Msgr. Graziano Borgonovo, Undersecretary of the Dicastery for Evangelization, who will speak on the family and the Eucharist.

Day 13. Eucharist: Psalm of fraternity

The Congress focuses on the Eucharist as a psalm that praises and fosters fraternity among the children of God. Archbishop Anthony Fisher, Archbishop of Sydney, will preside. The theme will be developed by the Argentinean Catholic singer-songwriter Pablo Martinez.

Day 14. Eucharistic Procession

Solemn mass at 4:00 p.m. in the church of San Francisco. This will be followed by a Eucharistic procession through the streets of the historic center of Quito, decorated with floral carpets and ending at the Basilica of the Voto Nacional, where the blessing with the Blessed Sacrament will take place.

Day 15. Sunday, Closing Mass, Statio Orbis

Mass will mark the closing of the Congress, during which the venue for the next event, to be held in four years' time, will be announced. Cardinal Baltazar Porras, Pontifical Legate, will preside.

PRAYER OF THE 53RD CONGRESS INTERNATIONAL EUCHARISTIC QUITO 2024

Lord Jesus Christ,

Living bread from heaven:

Look at the people of your heart

that today praises, adores and blesses you.

You who gather us around your table

to nourish us with your Body,

overcome all division, hatred and selfishness,

let us unite as true brothers and sisters,

children of the Heavenly Father.

Send us your Spirit of love,

to search for paths of fraternity, 

peace, dialogue and forgiveness,

let's work together to heal 

the wounds of the world.

The authorFrancisco Otamendi

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  • What are the International Eucharistic Congresses?
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What are the International Eucharistic Congresses?

On September 8, the Eucharistic Congress begins in Ecuador, but the history of these events dates back to the end of the 19th century. Over the years, its characteristics were determined and organizations were created to facilitate its preparation and development.

Loreto Rios-September 8, 2024-Reading time: 4 minutes
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The International Eucharistic Congresses began in Lille, a city located in northern France, in 1881, at the time of Pope Leo XIII. They were born in part from the spirituality of St. Peter Julian Eymard, known as "the apostle of the Eucharist" and founder of the Congregation of the Blessed Sacrament, who promoted the Eucharistic spirit in his time because of the secularization he observed in his environment. It was one of his spiritual daughters, Emilie Tamisier, who was the driving force behind the organization of the first Eucharistic congress. Previously, this French laywoman had already organized pilgrimages to shrines that had been the protagonists of Eucharistic miracles. Tamisier also collaborated in the organization of the second congress, in Avignon (France), a city where a Eucharistic miracle had taken place in 1433.

Chronology of the congresses

According to the portal of the Holy See, "the first 24 International Eucharistic Congresses did not have a general theme. They were above all the Congresses of the 'Eucharistic Works'. They dealt with the cult of adoration, procession, Holy Communion (especially for children), the Sacrifice of the Mass, Eucharistic associations and movements. These early congresses sought to promote frequent communion for adults, under certain guidelines, and first communion for children, since the custom of the time was to delay it until adolescence: "In the light of the decrees of St. Pius X on frequent communion, "Sacra Tridentina Synodus"(1905), and on the communion of children, "Quam singularis" (1910), in the preparation and celebration of the Congresses, the frequent communion of adults and the first communion of children were promoted", the Vatican indicates in its documents on the Eucharistic Congresses.

During the pontificate of Leo XIII, fourteen Eucharistic Congresses were held between 1881 and 1902 in France, Belgium, Switzerland and Jerusalem. In addition, this Pope named St. Paschal Baylon patron of the International Eucharistic Congresses.

Then, during the pontificate of Pius X, eleven congresses were held between 1904 and 1914, with a more international perspective, since the American continent was included for the first time. The host countries were France, Italy, Belgium, Belgium, England, Germany, Canada, Spain, Austria and Malta. The last of its time, in Lourdes, was the first Eucharistic congress with a specific theme: "Eucharist and social reign of Jesus Christ".

During the time of Pius XI, nine Eucharistic Congresses were held between 1922 and 1938 in Italy, the Netherlands, the United States, Australia, Tunisia, Ireland, Argentina, the Philippines and Hungary. For the first time, the congresses were held on the five continents, and since then the custom of alternating venues throughout the world was established.

The Eucharistic congresses were interrupted by the Second World War and were not resumed until fourteen years later, in 1952 in Barcelona, under Pius XII. The second and last Eucharistic Congress of his pontificate was held in 1955 in Rio de Janeiro.

Only one was held during the pontificate of John XXIII, in Munich in 1960, while Paul VI organized four between 1964 and 1976, in India (when the Pope gave his car to Mother Teresa of Calcutta), Colombia, Australia and the United States.

More recently, John Paul II held seven between 1981 and 2004 in France, Kenya, South Korea, Spain, Poland, Italy and Mexico.

The last congresses have been with Benedict XVI in Quebec (Canada) in 2008 and in Dublin in 2012, and, already with Pope Francis, in Cebu (Philippines) in 2016 and in Budapest in 2021. The one to be held in September this year in the capital of Ecuador is, therefore, the 53rd International Eucharistic Congress.

Organization of the congresses

The objective of an International Eucharistic Congress is "always to make Our Lord Jesus Christ better known, loved and served in his Eucharistic Mystery, the center of the life of the Church and of the Church's mission".

The Pope is in charge of convoking the International Eucharistic Congresses, in the city proposed by a bishop or a bishops' conference.

In 1879, Pope Leo XIII established a Pontifical Committee for International Eucharistic Congresses to be in charge of the organization and preparation of the congresses. St. John Paul II approved its statutes in 1986.

In 1898, on the occasion of the International Eucharistic Congress in Brussels, it was encouraged to create national committees to facilitate the organization in the host country, as expressed in the documents of the congress: "It would be useful for all countries to imitate the example of the bishops of Spain, Italy and the United States of constituting a national committee to promote together with the diocesan committees more easily the works of the Blessed Sacrament and to ensure the fruits of the Eucharistic congresses".

Within this framework, the figure of the national delegate was also established, who "must prepare for the Plenary Assembly a report on the situation of worship and Eucharistic life in his country". The constitution of the national delegates is subsequent to that of the national committee: it was officially approved by St. John Paul II on April 2, 1986.

The development of a Eucharistic Congress

Even if the congress is held in a specific country, it is an "event of the universal Church" and "must involve the participation of the particular churches scattered throughout the world, as an expression of communion in Christ the Eucharist".

Usually, the Eucharistic Congress lasts for a week, although there is no set duration, since, depending on the particularities and resources of each diocese, it can be one day or several. The culmination of an International Eucharistic Congress is the Statio Orbis, which is "the Eucharistic celebration presided over by the Pope or by his legacy as a visible expression of the communion of the universal Church". The Statio Orbis has been held at International Eucharistic Congresses since 1960, resuming "a custom of the ancient Church of Rome [...], when the Pope and the people were united in prayer on certain occasions".

Furthermore, the Holy See indicates the importance of the congress not being a punctual moment in the spiritual life of the diocese, but of continuing to work and encourage the worship of the Eucharist in the parishes, keeping "the flame alive, so that the International Eucharistic Congresses do not remain only a beautiful personal memory, but have pastoral continuity".

Although congresses are a Church event, they can include "an ecumenical and interreligious dimension". There are several indispensable elements in the development of a Eucharistic congress. Its center is "the Eucharistic celebration, source and summit of all Christian life". Therefore, there are common prayers, adoration of the Blessed Sacrament and Eucharistic processions. In addition, conferences and teachings are held to deepen the Eucharistic mystery.

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The Vatican

Pope calls for peace and care for the earth in Papua New Guinea

Pope Francis' 45th apostolic journey continues with another stop in Southeast Asia and will continue until the 13th of this month in two other countries: Timor Leste and Singapore.

Hernan Sergio Mora-September 7, 2024-Reading time: 4 minutes
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The Pope arrived yesterday afternoon in Port Moresby, capital of Papua New Guinea. At the airport he was received with honors that included cannon fire, a guard of honor and a floral tribute carried by two children dressed in tribal costumes.

On his way to the nunciature, where he is staying during these days, the Pope could feel the thousands of people who greeted him with torches and the lights of cell phones in the streets of the capital.

Meeting with the authorities

Saturday morning began with Holy Mass after which the Pontiff moved to Government House in Port Moresby, where he was received by the Governor General of Papua New Guinea, Sir Bob Bofeng Dadae, with whom he had a private meeting.

In the book of honor offered to him, Francis wrote: "I am happy to be able to meet with the people of Papua New Guinea, I hope that they will always find light and strength in prayer to walk together on the path of justice and peace".

The second stop was at the APEC Haus for the meeting with the authorities, civil society and the Diplomatic Corps where the first speech of the day took place. In your homeland, an archipelago with hundreds of islands, more than eight hundred languages are spoken, corresponding to as many ethnic groups," said the Successor of Peter, "which highlights an extraordinary cultural richness".

"Your country - the Holy Father continued - in addition to islands and languages, is also rich in land and water resources". While he wanted to clarify that "these goods are destined by God for the whole community, and although for their exploitation it is necessary to have recourse to broader competencies and to large international companies, it is right that in the distribution of income and in the use of labor, due account should be taken of the needs of the local populations, so as to bring about an effective improvement in their living conditions."

In addition to this defense of the common home, the Pope wished that "tribal violence, which unfortunately causes many victims, does not allow people to live in peace and hinders development, may cease. An appeal to all "to interrupt the spiral of violence and to take decisively the path that leads to a fruitful collaboration, for the benefit of all the people of the country".

He also addressed "all those who profess to be Christians - the great majority of your people - I sincerely wish that faith may never be reduced to the observance of rites and precepts, but may consist in loving Jesus Christ and following him, and that it may become a lived culture, inspiring minds and actions and becoming a beacon of light that illuminates the way."

"I congratulate - concluded the Holy Father - the Christian communities for the works of charity they carry out in the country, and I urge them to always seek collaboration with public institutions and with all people of good will, beginning with the brothers of other Christian communities, confessions and of other religions, for the common good of all the citizens of Papua New Guinea".

With street and disabled children

In the afternoon, upon leaving the Apostolic Nunciature, the Holy Father Francis went by car to the Cárita Technical High Schools where, at 5:00 p.m. local time, he visited the children from Street Ministry y Callan Services.

After a welcome greeting from the Cardinal Archbishop of Port Moresby and applause and greetings, choir music and a traditional dance, a disabled child and a street child addressed the Pope, and thanked Callan Services and the work of the Archdiocese.

"Thank you, Holy Father, for your presence among us," said the first, while the second added: "You love children since you took the initiative to meet with us, even though we are not productive, sometimes we create problems, wander the streets and become a burden to others.

The Holy Father addressed a few words of greeting to the children, gave them a blessing, followed by the exchange of gifts and a group photo amidst applause and singing.

Meeting with clergy and religious

Shortly after, the Holy Father arrived at the Shrine of Mary Help of Christians where he was received with great fervor. "I greet you all with affection: bishops, priests, men and women religious, seminarians and catechists. I thank the President of the Episcopal Conference for his words," as well as the testimonies, he told those present.

The Pontiff focused on "three aspects of our Christian and missionary journey, underlined by the testimonies heard: the courage to begin, the beauty of being there and the hope of growing".

"I would like to recommend to you an important route towards which you can direct your "outings": to the peripheries of the country. I am thinking of people who belong to the most disadvantaged sectors of the urban population, as well as those who live in the most remote and abandoned areas, where the necessities are sometimes lacking. And also those who are marginalized and wounded, both morally and physically, by prejudice and superstition, sometimes to the point of risking their lives, as Santiago and Sister Lorena reminded us," two of the testimonies that the Pope had previously heard.

He added that "the beauty of being there is not so much in the great events and moments of success, but in the loyalty and love with which we strive to grow together every day.

Continue your mission," the Pontiff concluded, "as witnesses of courage, beauty and hope! I thank you for what you are doing, I bless you all from the bottom of my heart and I ask you, please, not to forget to pray for me". After the blessing, the exchange of gifts, the photo with the bishops, he greeted with applause and songs those present in the courtyard.

The authorHernan Sergio Mora

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Second Session of the Synod: Towards a European ecclesial assembly?

Following a meeting of 43 representatives of European local churches in preparation for the second Synod Assembly, a plea was made to "overcome clericalism" and to create new "ministries" in the Church. A delegation of the central committee of German Catholics traveled to Rome at the end of the meeting.

José M. García Pelegrín-September 7, 2024-Reading time: 4 minutes
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In October 2023, the first session of the general assembly of the Synod of Synodality was held in Rome; the second session will be held in October, also in the Eternal City. In preparation for this second session, 43 representatives of European local churches met from August 29-31 in Linz, Austria.

Among those present were Archbishop Gintaras Grusas, president of the Council of European Bishops' Conferences (CCEE), his deputy Ladislav Nemet, and the presidents of the Italian, Austrian and Swiss Bishops' Conferences, as well as Beate Gilles, secretary general of the German Bishops' Conference.

Also present were eight of the ten European participants in the synod who, without being bishops, have the right to vote, such as Helena Jeppesen-Spuhler, Thomas Söding, Myriam Wijlens and Thomas Schwartz. The document was presented by Riccardo Batocchio, special secretary of the Vatican Secretariat for the Synod.

Nostalgia, clericalism and transparency

The sessions were held in seven language groups (German, English, French and Italian) of six people each. Klara Csiszar, dean of the Private Catholic University of Linz and a key figure in the preparation of the meeting, emphasized that "a good mix of bishops and lay people, men and women, as well as participants from Western and Eastern Europe" had been achieved. The work followed the method of the world synod, with private discussions and moments of spiritual reflection.

Although no joint statement was issued, the reports of the groups stressed the importance of avoiding nostalgia, fostering collaboration between the churches of Eastern and Western Europe, and seizing the "ecumenical opportunity" in Europe. It was also stressed that Catholicism must be lived "in breadth," with humility and openness to the world, recognizing that Europe is no longer the center of the Church, although its "heart" remains in Rome.

Participants suggested overcoming "clericalism" - understood as meaning that only clerics should lead the Church - without taking authority away from priests and bishops, promoting subsidiarity and consultation, and developing "new ministries" such as spiritual counseling.

The importance of formation, accountability and transparency was also emphasized, although it was noted that the latter can be problematic in countries where the church is persecuted. The issue of women was considered "essential to maintaining the credibility of the Church."

European Ecclesial Assembly

Following the meeting, Thomas Söding, vice-president of the Central Committee of German Catholics (ZdK), published an article in the theological journal "Communio", in which he proposes a "European ecclesial assembly" to promote synodality in Europe, inspired by initiatives in South America.

In the article he writes: "There is still no solid platform where different experiences and answers can be discussed and where one can look at one's own situation through the eyes of others. There will be no answers with eternal value, but we need forms of dialogue that avoid suspicion and harm in order to create understanding and solidarity."

In an interview with "Vatican News," Söding stressed the need for more synodality in the Catholic Church in Europe, with regular meetings of broad participation, including lay people and bishops. These meetings, he said, are crucial to bridge cultural, social and political differences within Europe and support the path toward Church reform.

This last interview took place during the ZdK's visit to Rome, which was attended by its President Irme Stetter-Karp, Secretary General Marc Frings, as well as Vice Presidents Claudia Nothelle and Thomas Söding himself. For the ZdK it was a matter of "understanding Rome and being understood by Rome".

Dialogue on abuses

ZdK members met with Msgr. John Joseph Kennedy, secretary of the Dicastery for the Doctrine of the Faith as responsible for canonical punishments for perpetrators of abuse, with the experts on the protection of minors, and with the experts on the protection of minors. Hans Zollner Markus Graulich, undersecretary in the Dicastery for Legislative Texts until the end of August.

At the end of the meeting, in an interview with the German Catholic news agency KNA, Stetter-Karp gave a positive summary: "The tensions between the Synodal Way and the Vatican have probably not been completely resolved, since they do not go away simply by talking. But wherever we have been able to talk openly with our partners, mutual understanding has increased." According to the ZdK president, the "systemic approach", i.e. "what needs to be changed in the organization of the Church to deal with and prevent abuse and its cover-ups", is not generally recognized in the Vatican, "but there are similarities of thought with the two interlocutors mentioned," Zollner and Beer.

German Synodal Way

Irme Stetter-Karp considers that, after this visit, "in Rome they understand better than before what our motivation is in the synodal journey. Before, they were informed by third parties; now they have spoken directly with us. And I believe that the climate has changed and that they have recognized us as Christians committed to their Church".

Although the ZdK speaks of an "official trip" of this organization to the Vatican, the truth is that the representatives of the ZdK have not held any "high-level" meetings in the Vatican dicasteries. Zollner left the Pontifical Commission for the Protection of Minors in March 2023 and was appointed consultant to the Office for the Protection of Minors and Vulnerable Persons of the Diocese of Rome. Fr. Graulich has been replaced as undersecretary in the Dicastery for Legislative Texts on September 1.

No statement has been made by any Vatican body regarding these meetings. 

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The World

Juan Carlos Holguín: "The fundamentals of faith could offer a way towards the resolution of present conflicts".

The former foreign minister of Ecuador has been one of the speakers at the Theological Symposium which is being held in Quito on the occasion of the 53rd International Eucharistic Congress and which aims to reflect on the intrinsic relationship between the Eucharist and Fraternity in the context of a wounded world.

Juan Carlos Vasconez-September 7, 2024-Reading time: 4 minutes
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Juan Carlos Holguín Maldonado (Quito, 1983) was appointed by President Guillermo Lasso Mendoza as Minister of Foreign Affairs and Human Mobility in January 2022 until 2024.

This businessman is also director and founder of several civil society organizations, and was a fellow of the Konrad Adenauer Foundation, focusing his training in the fields of regional integration mechanisms, democracy and governance.

Holguín focused on the presentation he gave as part of the International Eucharistic Congress The meeting was held in Quito, on how the search for fraternity can renew the political work in Ecuador and the importance that the Consecration of the nation to the Heart of Jesus in 1874 continues to have in this renewal.

Let's start by talking about the consecration of Ecuador to the Sacred Heart of Jesus, a significant historical moment. What inspired you to focus on this topic?

-For me, to speak of the consecration of Ecuador to the Sacred Heart of Jesus and the Immaculate Heart of Mary is fundamental, not only as a historical fact, but also as a spiritual reality that continues to influence our present. 

The idea of publicly consecrating Ecuador to the Sacred Heart of Jesus had been suggested to President Gabriel García Moreno by Father Manuel Proaño, National Director of the Apostleship of Prayer. In his response in one of the letters that these two historical characters exchanged, the former president, with some hesitation, product of his sincerity, says: "And will Ecuador be an offering worthy of the Heart of the Man-God? Does justice reign in the forum, peace in the families, unity in the citizens, fervor in the temples?" and the question we must ask ourselves today is if we are still worthy of that consecration.

And my answer is: definitely yes. But with some nuances. 

In your speech you mentioned that Ecuador, despite its rich religious history, continues to face important challenges. How do you see this tension between the past of faith and current problems?

-Exactly. Today we face new challenges. History shows us that we have gone through times of division and conflict since the time of independence. These problems are not exclusive to the past. Even today, there is a lack of fraternity and unity in the country, both politically and socially.

Problems such as corruption, inequality, and increasing violence suggest that the values that should guide us as a nation are often lost in the midst of struggles for power and self-interest. This disconnect between the religious ideal and the current political and social reality generates a sense of fracture and an urgent need for reconciliation.

It is the foundations of faith that could offer a path towards the resolution of present conflicts. Christian principles of fraternity, justice and peace, if applied with authenticity in public and political life, could be the engine for overcoming divisions and restoring trust in institutions. 

It is a call to rekindle that spirit of consecration and align it with current efforts for greater social cohesion and a policy oriented to the common good. Only when the country looks to the sky again, as it did in the past, will it be able to find the way to overcome the current challenges with hope and unity.

You mentioned that the political pendulum is no longer as ideological as it was in previous decades. Could you explain this phenomenon further?

The political pendulum, especially in Latin America, used to be clearly marked by left- or right-wing ideologies. Today, that pendulum is less ideological and more pragmatic. Voters are looking for immediate solutions to their problems, which has allowed the rise of populist proposals from both the left and the right. 

This phenomenon reflects a shift towards a more reactive politics, where the pendulum swings back and forth between the ruling party and the opposition, rather than between ideological currents. Social networks and the post-truth have intensified this process, allowing the rapid spread of simplified narratives that fuel discontent and polarization. 

The irruption of technology has transformed the political scenario, facilitating the spread of fake news and populism, which weakens serious ideological debate. In this context, the pendulum no longer swings back to a struggle of ideas, but to the search for immediate solutions, often regardless of the long-term cost in terms of governance and democratic stability.

Finally, he spoke of hope and mentioned the importance of fraternity as the basis for building a solid democracy. What message would you give to Ecuadorians in the face of the current challenges?

-Despite the challenges, I remain optimistic. Ecuador has great opportunities and unique comparative advantages. Our youth, our natural wealth and our history project us into a future full of hope. 

I am positive and hopeful: our country has always looked to the sky to find its north. We have unique comparative and competitive advantages that project us into the future with great hope. The equatorial position and its distance to the sun, allow us to have the best flowers, the best cocoa or the best shrimp in the world. Having the dollar as our currency, beyond being a shield against the temptation of governments to print more currency, allows us to have stability and low inflation. 

The responsibility will lie with its politicians and citizens, who must necessarily be convinced that democracy can only be built on harmony, consensus and fraternity. Indeed, this will be a challenge of today's world, full of wars and with many challenges. 

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The Vatican

Papua New Guinea, second stop on Pope Francis' trip

The fourth day of Pope Francis' apostolic journey in Southeast Asia focuses above all on the trip that will take him from Indonesia to Papua New Guinea. Located 5,700 kilometers even further from Rome and with a time zone difference of eight hours.

Hernan Sergio Mora-September 6, 2024-Reading time: 2 minutes

The Pontiff began Friday with a private Mass at the nunciature, where he was staying in Jakarta.

Upon his arrival at the international airport, Soekarno-Hatta was seen off by an honorary picket, the Minister of Religious Affairs Yaqut Cholil Qoumas, Cardinal Gnatius Suharyo Hardjoatmodjo and other civil and religious authorities.

The Pope boarded an Airbus A330, accompanied by journalists and people in charge of the trip.

Infographics of Pope Francis' trip ©CNS graphic/Justin McLellan

Reception in Port Moresby

The company's aircraft, Garuda-Indonesia, took off at almost 6:00 am. The trip is scheduled to take about six hours, with the Airbus touching down at Jacksons International Airport in Port Moresby, capital of Papua New Guinea at 12:00 (local time).

There will be a welcoming ceremony presided over by the Deputy Prime Minister, which will include the traditional cannon salute, guard of honor, singing, offering of flowers in traditional dress and presentation of the delegations.

From the airport the Pontiff will go to the Nunciature, where he will spend four nights until Monday, September 9, during his stay in the archipelago.

Papua New Guinea today

Port Moresby, colloquially known as Pom Town, with its 350,000 inhabitants, is the capital and main city and port of Papua New Guinea, a country with more than 10 million inhabitants, known for its beaches, coral reefs and rainforests.

In World War II it was a U.S. base and became independent from Australia and Great Britain in 1975.

The political situation in Papua New Guinea (PNG) is complex and characterized by a combination of political instability, corruption and socioeconomic challenges.

It is a parliamentary democracy within the Commonwealth, with a government structure that includes a prime minister as head of government and a governor general representing the British monarch, Charles III.

The authorHernan Sergio Mora

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An original headdress to wait for the Pope

A woman wearing an original tiara waits for Mass with Pope Francis at Gelora Bung Karno Stadium in Jakarta, Indonesia, Sept. 5, 2023.

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From the Swiss Guard to the Seminary

Rome Reports-September 6, 2024-Reading time: < 1 minute
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Didier Grandjean served for 8 years as a Swiss Guard. During that time, in addition to serving two Popes: Benedict XVI and Francis, he discovered his vocation to the priesthood.

Both pontiffs supported and encouraged the young man who has been in the seminary for 5 years.

Now you can enjoy a 20% discount on your subscription to Rome Reports Premiumthe international news agency specializing in the activities of the Pope and the Vatican.

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Culture

When music sows hope in the face of death

Music is not only a source of consolation in the tragic and bitter moments of death. In the case of the great masters, it also brings a new light to come to terms with them. When, moreover, the master is a man of faith, it comforts the listener with the sweet harmony of hope that brings the victory of Christ.

Antonio de la Torre-September 6, 2024-Reading time: 6 minutes
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One of the earliest compositions by Johann Sebastian Bach (1685-1750) is the cantata numbered 106 in the BWV catalog, whose title (taken from the first phrase of its text, as in all Bach cantatas) is "Gottes Zeit ist die allerbeste Zeit" ("God's time is the best of all times"). As a unique feature, this cantata also bears the subtitle, or nickname, "Actus Tragicus", which is not due to the composer, but appears for the first time in a late copy of the score, made in 1768.

Portrait of J.S. Bach by Hausmann (Wikimedia Commons / Johnhuxley)

The cantata is usually dated 1707 or 1708, which is the period when Bach briefly held the post of organist at the church of St. Blaise in the Thuringian village of Mühlhausen. It is written for a small staff of players: four voices, two recorders, two violas da gamba and a basso continuo.

It is, therefore, the work of a first-time composer, who, at the age of 22, and about to marry his cousin Maria Barbara, is commissioned to compose this work for a funeral. As early as this cantata is, however, it is already a masterpiece, revealing for the first time its author as the musical genius he is. Only six early cantatas by Bach have survived, which gives this work additional value. Later, working in Weimar (from 1708 to 1717) and in Leipzig (from 1723 until his death), many more cantatas will come, of different form and style to those composed in his youth.

A biblical musical sequence

The form of this cantata is still very simple, consisting of a simple series of very short biblical texts on death. To a block of texts from the Old Testamentwhich contain reflections and warnings about death, follows a block from the New Testament, which expresses hope in the face of death and the spirit in which a believer must face it. The selection of the texts is possibly due to the young composer, who from his youth showed a wise veneration for the Word of God and Theology, as can be seen by examining the contents of his personal library. In particular, this cantata seems to be the musical echo of the Lutheran theology on the "Ars Moriendi", that is, the way to explain to the believer how to approach his duty to prepare himself adequately for the moment of death.

To this end, he arranges the sequence of texts as a brief (and tragic) Act of a sacramental auto sacramental, in whose protagonists the listener has to recognize himself so that the work can be heard with the meaning sought by the composer. In a continuous action, where the numbers are chained to each other, the listener will first hear the prophetic voices, which warn and admonish him, to later encounter the same "vox Christi" and end, with a chorale, listening to the voice of the believing assembly.

In the middle of the act is placed, like its heart, the intervention of the soul in the soprano, who in a heart-rending plea cries out for the coming of Christ and to hear his very voice. Preceding this whole ensemble, a short instrumental introduction that Bach composes as a prelude (as he will also do in many cantatas from Weimar and some from Leipzig) is a marvel.

Echoes of the Old Testament

Thus, the cantata consists of this sonatina, four vocal numbers on the Old Testament, an intervention of the soul, two numbers on the New Testament and a final chorus. In the sonatina we admire its homophonic simplicity and the tender nostalgia it evokes, far removed from the tragic effects of funeral compositions not as close to faith as this one.

In fact, over a simple flow of the violas and the basso continuo, the two recorders, an instrument traditionally associated with funeral rites, echo with a simple three-note motif, which leads to a major chord that gives way to the first vocal number.

This is a chorus that, after a sapiential sentence (the one that gives the cantata its title), and a small rhythmic gesture of the instruments (a joyful gavotte, to illuminate such a serious theme), gives way to a very lively chorus, in ternary rhythm, on the text "in Him we live, we move and we exist" (Facts 17, 28).

A dramatic contrast introduces a second sapiential idea: we live the right time that God has determined. The chorus falls silent after the words "when He wills". In a few bars, then, the listener moves from joyful reflection to tragic realization, passing through the reminder that the whole flow of life is done "in Him".

The second number, an arioso for tenor, illustrates Salt 90, 12: "Teach us to reckon our years so that we may acquire a sound heart". The voice of the psalmist David intertwines with the two flutes, over the accompaniment of the two violas de gamba and the continuo, to exhort us not to neglect the duty of every believer to acquire a sensible preparation for the moment of death.

Suddenly the bass guitar that stars in the third number bursts in, taking the voice of the prophet Isaiah to sing "prepare thy house, for thou shalt die and not remain alive" (Isaiah 38, 1). This is the prophet's warning to the dying King Hezekiah, with whom the listener must identify himself, so that, just as Hezekiah recovered by believing the prophet, the Christian overcomes death through his faith in Jesus Christ.

The uneasiness that these words would arouse in the king is represented by the restless rhythmic figure repeated by the flutes, this time without the tenderness of the violas da gamba, and which remains resounding when the voice falls silent.

Without interruption, the chorus takes the voice of the wise man to sing "it is an eternal law that man must die" (Ecclesiastic 14, 17). The complex counterpoint woven by the choir becomes increasingly dense, deprived also of the timbre of violas and flutes. As if trying to get out of this oppressive web, the soul, whose voice is taken by the soprano, presents its anguished plea with the words "Yes, yes, come Lord Jesus" (Apocalypse 22, 20). With them the tenderness of the violas returns, but not for long, because the oppressive chorus repeats itself again and again, as if entangling the soul in the fear of death ("man must die"). The choir and instruments muted, in a brilliant dramatic gesture, the soprano sings a melody in free fall over the basso continuo, which ends with the words "come, Lord Jesus" in a whisper and without any accompaniment.

The voice of Christ

Before this cry of the soul, the luminous block of the New Testament opens. In the first place, the high place recalls the words of Christ at death, so that the soul can make them its own: "Father, into your hands I commend my spirit" (Lucas 23, 46). It is a serene melody, accompanied only by the basso continuo, as was the soprano at the end of the previous number, which also sings with hope "You, the loyal God, will deliver me" (Psalm 31:6).

The endearing violas da gamba return when the bass appears bringing the same "vox Christi," who himself consoles the soul by singing "Today you will be with me in paradise" (Luke 23:43). As he will do later in the Passion according to St. Matthew, the musicalization of Christ as a bass accompanied by the strings offers a representation that brilliantly synthesizes the divine power of Christ with the tenderness of his humanity.

As is typical of early cantatas, when the bass repeats its intervention it does so over a chorale melody, sung by the alto and accompanied by the violas da gamba. The chorale sets to music a short verse written by Luther on Zechariah's canticle "Now you may let your servant go in peace". 

The number ends with this chorale floating over a rich counterpoint elaborated by the two violas on the continuo, as if letting you savor this certainty of peace and joy that remains in the soul after everything experienced in this Act.

Finally, we must offer the God who has redeemed us from sin and has changed our anguish in the face of death into hope, the gratitude and praise that he deserves. For this, the recorders return to accompany the choir and the whole instrumental ensemble in a glorification of the Father, the Son and the Holy Spirit, again with the danceable rhythm of the gavotte, underlining the joy and strength that the believer receives from his faith. And since that strength comes from Jesus Christ, this final chorus leads to a fugue full of life and movement, ending with the liturgical words "Through Jesus Christ, Amen."

The surprising ending of this chorus is not revealed here, so that each listener can discover it for himself. For this purpose, a good recording of the Russian ensemble "Bach-Consort" can be used, in which, in addition to listening to this wonderful cantata, it is possible to visually follow the interventions of the various voices and instruments.

The authorAntonio de la Torre

Doctor of Theology

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Pope bids farewell to Indonesia, inviting Catholics to "never tire of sowing".

The Pope's last day in Indonesia was marked by the interreligious meeting at the "Istiqlal" mosque, the largest in Southeast Asia, and the testimonies of people with disabilities at the headquarters of the Spicopal Conference.

Hernan Sergio Mora-September 5, 2024-Reading time: 4 minutes
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Three events marked this Thursday, September 5, the last day of Pope Francis' apostolic journey to Indonesia - which continues in Papua New Guinea, East Timor and Singapore (until September 13).

First of all, the interreligious meeting in the "Istiqlal" mosque, the largest in Southeast Asia, with a capacity for 120 thousand people. In this emblematic place, the Pope visited the "tunnel of friendship" that connects the mosque with the Catholic cathedral built on the other side of the square, and the interreligious meeting took place in the big tent, with the reading and signing of a document that will make history: the "Joint Declaration of Istiqlal 2024".

In the mosque

At the beginning of the day, in a store in the mosque IstiqlalIn Jakarta, Pope Francis was welcomed with traditional Indonesian music and chants, a chant from the Koran and the reading of a passage from the Gospel of Luke.

The tunnel of friendship

In front of the "Tunnel of Friendship", the Holy Father praised the structure that "wants to be a place of dialogue and encounter". He indicated that "if we think of a tunnel, we easily imagine a dark road", instead "it is different, because everything is illuminated".

The Pope concluded by stating that "we believers, who belong to different religious traditions, have a role to play: to help everyone to go through the tunnel with their eyes turned towards the light".

The "Joint Declaration of Istiqlal 2024".

The visit to the tunnel was followed by the signing of the "Joint Declaration of Istiqlal 2024" by the Pope and Grand Imam Prof. Dr. KH Nasaruddin Umar. The document states how the "global phenomenon of dehumanization is characterized above all by widespread violence and conflict", being "particularly worrying that religion is often exploited".It also points out that "man's abuse of creation... has contributed to climate change", and "religious values must be oriented to promote a culture of respect, dignity, compassion, reconciliation and fraternal solidarity to overcome both dehumanization and environmental destruction".

Therefore, the statement invites religious leaders to "address the above-mentioned crises," indicating that "interreligious dialogue should be recognized as an effective tool for resolving local, regional and international conflicts, especially those caused by the abuse of religion."

The Pontiff's words at the mosque

Once the document is signed, the Pope FrancisHe recalled that "this mosque, designed by the architect Friedrich Silaban, who was a Christian," testifies to "how other places of worship are also spaces for dialogue, mutual respect and harmonious coexistence between religions and different spiritual sensibilities.

And while "the visible aspects of religions - the rites, practices, etc. - are a traditional heritage that must be protected and respected, so too is what lies "below", underground, such as the "tunnel of friendship".

Instead, the Successor of Peter assured, "it can happen that such an approach ends up dividing us, because the doctrines and dogmas of each religious experience are different". Instead, "what really unites us is to create a connection between our differences, taking care to cultivate bonds of friendship, attention and reciprocity."

In the Joint Declaration prepared for this occasion, the Pope concluded, "we assume with responsibility the serious and sometimes dramatic crises that threaten the future of humanity, in particular wars and conflicts, unfortunately also fueled by religious exploitation, but also the environmental crisis, which has become an obstacle to life, growth and the coexistence of peoples".

And he warned: "No one must give in to the fascination of fundamentalism and violence, everyone must be fascinated by the dream of a free, fraternal and peaceful society and humanity!". "God grant you this gift. With his help and blessings let us move forward, Bhinneka Tunggal Ika, united in diversity - thank you!"

Visit to the Episcopal Conference headquarters

At the end of the interreligious meeting, the Holy Father went to the headquarters of the Indonesian Bishops' Conference, where he met in the hall of the Bishops' Conference of Indonesia. Henry Soetio with those assisted by charitable organizations, including a private group of sick, poor and disabled people.

Antonius Franciskus Subianto was in charge of receiving the pontiff, who listened to the testimonies of two people with disabilities, Mimi Lusli, who lost her sight as a child and found strength in the Stations of the Cross, and Mikail Nathaniel, 18, a young man with mild autism spectrum disorder, who asked him to bless his "wonderful parents and all parents with special children around the world".

"You who are little shining stars in the sky of this archipelago," are "its treasures," said the Pope who praised the words about Jesus spoken by the two interlocutors.

"Discover day by day how much it is worth to be together", because "we all need each other". And "how much the Lord loves each one of us" because the Lord never forgets us. "Make your life a gift for others".

Shortly afterwards, the head of the liturgical commission led a brief prayer service.

Here the Pontiff blessed those present and signed the marble plaque of the Episcopal Conference Headquarters. As he left, the affection of those present who greeted him was evident.

Mass at the Gelora Bung Karno

In the afternoon, from the Nunciature, the Holy Father went to the stadium Gelora Bung KarnoThe 110,000-seat Papal Palace, where he was received amidst choruses from the square, applause and songs as he was driven around in the Popemobile.

The mass, in memory of St. Teresa of Calcutta, included prayers in the regional languages of Jawa, Toraja, Manggarai, Batak Toba, Dayak Kanayatn and Papua, and was attended by the President and various authorities of the country.

After the proclamation of the Gospel, the Pope, dressed in white, recalled that "the Lord asks to be concretely incarnated in us: we are therefore called to live the Word. Do not clothe yourselves with an outwardly perfect religiosity, thinking to do extraordinary things, but as when "Jesus addresses Peter and urges him to take risks by betting on that Word: "To cast the nets of the Gospel boldly into the midst of the sea of the world".

The Pontiff recalled that St. Teresa of Calcutta said: "When we have nothing to give, we give that nothing. And "even if you reap nothing, never tire of sowing".

At the end of the Mass, before singing the Salve Regina, the Pope exhorted those present in line with the Gospel reading, "Make a mess, make a mess!".

The authorHernan Sergio Mora

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The World

Bishop Emilio Aranguren: "The Church in Cuba is alive, united and poor".

The bishop of Holguin and president of the Conference of Catholic Bishops of Cuba participated in the presentation of the campaign that Aid to the Church in Need has launched in favor of the Church in Cuba under the slogan "Where with you nothing is impossible".

Maria José Atienza-September 5, 2024-Reading time: 3 minutes

"The Church in Cuba is a living, united and poor church," began the prelate, who joined the presentation of the campaign in favor of the Church in Cuba. A community that, as the bishop of Holguin wanted to emphasize, has developed its own spirituality based on four values: "the value of the little, the value of the small, the value of the anonymous and the value of gradualness, of the step by step".

All kinds of needs

Despite a slight improvement in some aspects, the life of the Church in Cuba continues to be marked by poverty and limitations of all kinds.

On the one hand, the shortage of priests and ecclesial structure in many places has led to a broad and fruitful participation of the laity in the life of the Church, but it also has more painful consequences, such as the impossibility of celebrating Mass in some places on a regular basis.

This is compounded by a deteriorated vehicle fleet that makes it difficult for priests and religious to move around the island, the almost impossible task of preserving buildings and the lack of publications and other means necessary for catechesis.

Despite the difficulties, the president of the Conference of Catholic Bishops of Cuba has pointed out that the Cuban ecclesial community is "active, creative and hopeful".

It is not enough to be a believer, you must be a disciple.

Bishop Emilio Aranguren also wanted to point out some of the key challenges of the Church in Cuba. The first of these, he emphasized, is to revive and maintain the "witnessing presence, coherent in living the Gospel". At this point he wanted to recall and value the perseverance in the faith of so many elderly people who "are the express testimony of the Faith that motivates this lifestyle with righteousness".

Bishop Aranguren stressed the importance of caring for families and especially for young people, who make up the majority of the country's exiles. For this witnessing presence it is necessary, therefore, "a centrality of Christian Initiation" in the life of the Cuban Church.

Together with this presence, the bishop of Holguin pointed out the importance of the pastoral plan that the Church has in Cuba in which the objective is the other, the neighbor and, finally, the need for a proclamation of Christ that generates a new life.

These three challenges are supported, especially, by the lay community, very active in Cuba, who carry out an enormous evangelizing work of first line in the so-called mission houses. A panorama that demands from Catholics a strong commitment of life: "It is not enough to be a believer, you have to be a disciple", summarized Bishop Aranguren. An example of this commitment of the laity was personalized by Miguel Angel Fernandez, a Cuban, permanent deacon, exiled in Spain for 24 years, but very attached to his homeland and who narrated, in first person, his experience of the dedicated work of many lay people in the various Cuban communities.

José María Gallardo, director of ACN Spain, and Miguel Ángel Fernández, Cuban permanent deacon (ACN).

ACN's campaign

The campaign launched by Aid to the Church in Need to support the church community in Cuba is, in the words of the director of ACN Spain, José María Gallardo100% pastoral. First with prayer, because, as they wanted to emphasize from the beginning of the presentation of the campaign, "without prayer the projects do not succeed", and also with concrete material help in the area.

With this new initiative, the pontifical foundation wants to support the laity through projects such as the financing of 2,000 publications for catechesis or the organization of training workshops for parish leaders, liturgists and Eucharistic ministers in the diocese of Pinar del Río. 

In addition, for the priests, ACN will order more than 2,000 masses for priests in the Holguin diocese, whose stipends will help support the priests. There are only 374 priests and 27 seminarians in the entire country, or one priest for every 20,872 people.

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Gospel

The opening of the heart. 23rd Sunday in Ordinary Time

Joseph Evans comments on the readings for Sunday 23rd Sunday in Ordinary Time and Luis Herrera offers a short video homily.

Joseph Evans-September 5, 2024-Reading time: 2 minutes

What is striking about today's Gospel is the trouble Jesus takes to heal the man brought to him, who was deaf and had trouble speaking. "He, taking him away from the people, alone, put his fingers in his ears and with the saliva touched his tongue. And looking up to heaven, he sighed and said to him, 'Effeta (that is, 'open up').". The man was healed and could hear and speak freely. Why did Jesus do all this? It was not his usual practice. He usually healed on the spot, simply with a word.

One possibility is that the man's physical state expressed a spiritual state: the lack of sincerity, the unwillingness to make himself known. There are people who go through life dodging the truth. They don't want to hear it or say it. Sincerity is openness to the truth. 

Often, people avoid the truth by seeking anonymity, getting lost in various ways: in the crowd, at a party, at work, on social networks... Anything rather than face themselves, their conscience, God. And here Jesus takes man apart, precisely away from the crowd. We need to talk to Jesus alone, to be honest with him, to let him tell us what we need to hear, without dodging or denying him. Jesus puts his fingers in the man's ear, as if he had to work harder to cure his deafness. As if God had to "try harder" to speak to those who do not want to listen to him.

Then comes the next stage of the miracle: Jesus with saliva touched his tongue. This man was not completely mute. In the New Testament we find other people possessed by a "mute demon". They cannot say a word. That is the worst condition: people who do not speak, who do not ask for help. But this man was not so bad. He just had a speech impediment. Spiritually speaking there are people who say something about the problem, but not all of it, a part, but not the whole. 

Then we learn: "Looking up at the sky, he sighed and told her: Effetá (i.e., 'open up')". This sigh could express God's sorrow at human insincerity. He is saddened by our resistance to his grace. It is God's sigh for those whom he wanted to help but who rejected him. 

All this teaches us the importance of being sincere in those areas where God wants to help us: confession, spiritual guidance, with our own parents, teachers and guides, and also, when necessary, with medical specialists who have the necessary expertise to help us.

Homily on the readings of the 23rd Sunday in Ordinary Time (B)

Priest Luis Herrera Campo offers his nanomiliaA short one-minute reflection for these Sunday readings.

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United States

Archdiocese of Denver: hotbed of lay apostolates

Denver is known not only for its natural beauty but for its cultural life, thriving economy and, from a faith perspective, for the imprint it has had on the church nationwide.

Gonzalo Meza-September 5, 2024-Reading time: 7 minutes
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Denver is the state capital of Colorado. It is located at the base of the Colorado Rocky Mountains, east of the foothills of the Front Range. Because of its altitude at 1,609 meters above sea level, it is known as the "Mile-High City". Although Denver is not above the mountains, they dominate the view of the city.

Denver is known not only for its natural beauty (which attracts thousands of tourists) but for its cultural life, thriving economy and, from a faith perspective, for the impact it has had on the church nationwide. Denver has been the seedbed of many apostolates and lay movements that have had an impact on church life in the country. Some of these were born after World Youth Day and the visit of Pope John Paul II in August 1993.

The state of Colorado and the city of Denver

Colorado is the eighth largest state in the United States. It is located in the western region of the country, in the mountainous areas, bordered to the north by the state of Wyoming, to the south by New Mexico, to the east by Kansas, to the west by Utah and to the northeast by Nebraska. Three of the country's major rivers originate in the state: the Colorado River, the Arkansas River and the Rio Grande. It was named after the Colorado River, a name given by Spanish settlers. The Rocky Mountains cross the state and extend from northern British Columbia (Canada) to southern New Mexico.

Colorado was part of three nations: the eastern part belonged to France. This was acquired by the Americans with the purchase of French Louisiana in 1803. The western part was part of the Viceroyalty of New Spain until Mexico gained independence from Spain in 1821. The western part of Colorado was Mexican territory until the U.S.-Mexican War 1846-1848, after which Mexico lost ("ceded" as U.S. historiography calls it) more than half of its territory.

Colorado was incorporated into the U.S. territory in 1861 and was admitted as a state in 1876, which is why it is called the "centennial state" because it occurred on the 100th anniversary of American independence. The city of Denver was incorporated in November 1861. Four years later it would become the territorial capital and in 1876 the capital of the new state of Colorado.

Denver city view

The settlers

The eastern part of the Rockies was a migratory route for Native peoples and explorers. Historically, the Colorado region was inhabited by various Native American groups, including the Pueblo, Apache, and Comanche. The first European settlers arrived in the 17th century, but it was not until 1787 when Juan Bautista de Anza established the San Carlos settlement near the Pueblo town.

Other permanent settlements followed in northern Colorado after the discovery of gold in the area in 1858. To service the nascent mining region, railroads were built and services were established to serve the needs of the community. The city of Denver was founded in 1858 as a mining town. It was named "Denver" in honor of Kansas Territory Governor James Denver.

The Church in Colorado and Denver

The presence of the Church in the region dates back to the 18th century with the Franciscan friars who established missions in southern and western Colorado. During its time as a Mexican territory, Mexican clergy were in charge of the area. It was until 1851 when the missions were attended by priests from New Mexico. In that decade, settlements with permanent communities were established in San Pedro (1852), San Acacio (1853) and Conejos (1854).

Ecclesiastically the area belonged since 1850 to the Apostolic Vicariate of New Mexico, which would become 3 years later the Diocese of Santa Fe, led by Bishop John Lamy, who in 1857 established the parish of Our Lady of Guadalupe in Conejos, Colorado. John Lamy was succeeded by John B. Salpointe, who was key for Colorado to separate from the Diocese of Santa Fe and form a new ecclesiastical jurisdiction, forming first the Apostolic Vicariate of Colorado and Utah in 1868 and finally in 1871 the Apostolic Vicariate of Colorado, which encompassed the entire state.

Its first bishop was Joseph Machebeuf (1868-1889), who had already served as a missionary in the area for 20 years. Upon taking office, Machebeuf toured Europe in search of priests and a financial loan. He returned from his trip with five priests, only one English-speaking, who was assigned to a parish in Denver. The others were sent to Hispanic parishes in the St. Louis and Arkansas valleys of southern Colorado. By 1870 the state's churches could accommodate 8,500 parishioners in 14 parishes. The number of Catholics outnumbered the Protestant population.

In 1860 the region grew demographically due to the migration of thousands of Catholics from neighboring New Mexico. By 1890, half of Colorado's Christians (47,000) were Catholic. To assist in the mission, in 1871, the first Jesuits arrived and took charge of the parishes in southern Colorado. The construction of the first three Catholic schools also began during this period. The first was St. Mary's Female Academy in 1863.

The vicariate apostolic became the Diocese of Denver in 1887, with Machebeuf as its first bishop and Nicholas Chrysostom Matz as coadjutor. Upon taking office Matz was charged with conducting the first synod of the diocese in 1890 as well as building the Cathedral of Our Lady of the Immaculate Conception and establishing St. Thomas Seminary. Bishop John Henry Tihen succeeded Matz in 1917. Tihen focused on education, especially the expansion of the Seminary.

During this period three hospitals, an orphanage and an old people's home were built. In 1921 the cathedral was consecrated. In 1931 Bishop Urban J. Vehr succeeded Tihen. Bishop Vehr led the diocese for 36 years, the first 10 years as bishop and then archbishop when Denver became an Archdiocese in 1941 and at the same time the new diocese of "Pueblo", Colorado was formed, separating a part of the territory. The Catholic population of Colorado in that year was 147,000. Archbishop Vehr was succeeded in 1967 by James V. Casey (1967-1986) who headed the jurisdiction during the years of the Second Vatican Council. Casey created new offices to coordinate parish programs and ministries, especially those dedicated to the family, social services and the Hispanic population. 

WYD in Denver

In 1986 James Francis Stafford became the sixth bishop of Denver. During his tenure, World Youth Day (WYD) was held in 1993, attended by Pope John Paul II and thousands of young people. This event was a turning point in the church in the United States, not only because it was a seedbed for priestly and religious vocations, but also because it was the seed of many lay apostolates that were born in Denver.

During the homily At the concluding Mass of WYD on August 15, 1993, John Paul II told young people: "Do not be afraid to go out into the streets and public places, like the first Apostles who preached Christ and the good news of salvation in the squares of cities, towns and villages. It is not a time to be ashamed of the Gospel. It is time to preach it from the rooftops. Do not be afraid to break away from comfortable and routine lifestyles, to accept the challenge of making Christ known in the modern metropolis. Go to the crossroads and invite everyone you meet to the banquet that God has prepared for his people. Do not hide the Gospel out of fear or indifference".

On the 30th anniversary of that visit, Archbishop Aquila said, "You can recognize the tremendous fruit that WYD '93 bore in the Archdiocese of Denver. It had an impact on the vocations we have and the establishment of the Redemptoris Mater (Neocatechumenal Way) and St. John Vianney seminaries, as well as the various apostolates that came out of them. Before WYD 93 both seminaries did not exist, the "Augustine Institute" did not exist, "FOCUS" (campus ministry) did not exist".

In 1996 Stafford was appointed President of the Pontifical Council for the Laity and in 1998 he was created a cardinal. He was succeeded as Archbishop of Denver by Charles J. Chaput (1997-2011). A member of the Native American "Potawatomi" tribe, Chaput became the second Native bishop to lead a diocese. During his administration, John Paul II appointed Jose H. Gomez as auxiliary bishop of Denver. Together with Chaput, he founded the St. Juan Diego Center in Denver in 2002 to respond to the pastoral and educational needs of the Hispanic community. Chaput and Gomez later founded the Catholic Association of Hispanic Leaders, CALL (Home | CALL USA (call-usa.org)). Bishop Chaput was also providential in the creation of "ENDOW". Educating on the Nature and Dignity of Women (endowgroups.org)a Catholic women's leadership initiative to "educate about the nature and dignity of women".

The Archdiocese of Denver

The Archdiocese of Denver is located in the northern part of the state of Colorado. The territory currently covers 25 counties. It was erected as a diocese in 1887 and in November 1941 it was promoted to Archdiocese. In May 2012, Pope Francis appointed Samuel Joseph Aquila as the eighth bishop of Denver. In 2016, the pontiff assigned Bishop Jorge Rodriguez as auxiliary of the jurisdiction.

The archdiocese has approximately 600,000 Catholics, as well as 148 parishes and missions. There are 313 priests, 195 deacons and 173 religious. The mission of the archdiocese states: "The Archdiocese of Denver exists so that in Jesus Christ all may be saved and have abundant life, to the glory of the Father". In this regard, Archbishop Aquila, noted in July 2024: "In the Archdiocese of Denver we have a mission value that I preach and speak about very often. We call it 'Remain in relationship.' It's simply the value by which we remain and grow in charity, in intimacy with the Father, Son and Holy Spirit. When we remain in that primordial relationship we are moved to embrace the mission of the Redeemer. Pope St. John Paul II wrote: 'The universal vocation to holiness is closely linked to the universal vocation to mission. Every member of the faithful is called to holiness and to mission' (Redemptoris Missio, 90)".

The archdiocese has two Catholic newspapers: "El Pueblo Católico" and "Denver Catholic". In Denver there are 4 Catholic hospitals, 35 elementary and middle schools and 9 high schools. These institutions employ 1,100 teachers dedicated to the education of 12,000 children per year. For low-income students, the church awards scholarships to 1,000 students annually in the amount of 2 million dollars.

Social and charitable services

In the archdiocese there are several lay ministries that provide social services, among them the "Society of St. Vincent de Paul" which helps 21,000 people a year with financial support for rent, food, clothing and medicine. Likewise, the apostolate called "Christ in the City"(Christ in the City) provides an important service to the homeless and destitute. Likewise, the Catholic prison ministry supports 800 people a week in 40 locations.

Catholic Charities in Denver helps more than 113,000 people. Its shelters provide 500,000 meals a year and provide emergency assistance of about $6.3 million. Parishes, missions and various Catholic charities operate food banks, soup kitchens, and food and clothing donations. They also offer mental health services and organize support groups for people with addictions.

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Culture

Women protagonists of medieval history: St. Mechthild of Ringelheim

In this series of articles, José García Pelegrín traces the lives of some of the women who played a leading role in medieval history in Germany. The protagonist is Mechthild, wife of Henry I, known as the "mother-in-law of Europe".

José M. García Pelegrín-September 5, 2024-Reading time: 3 minutes
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Throughout the Middle Ages, the following stood out women who were able to assert themselves in a male-dominated world and exerted a lasting influence on society and the Church. It is significant that at the dawn of the (Holy) Romano-Germanic Empire, during practically the entire 10th century, four female figures emerged who played a crucial role in the consolidation of the kingdom.

In 919, Henry I was elected king of the "East Frankish kingdom", becoming the first king who did not belong to the Frankish dynasty, but to the Liudolfinger lineage. This marked the beginning of the "Othonid" or "Saxon" dynasty, since before his election he was Duke of Saxony. This transition marked the beginning of German history by consolidating the division of the Carolingian Empire into three parts, with the grandsons of Charlemagne. The eastern part, governed from 843 by Ludwig, known as "the Germanic", would be the cradle of Germany.

The first "German" queen consort

Mathilde, or Matilda, is the wife of Henry I, and can be considered the first "German" queen consort. Matilda was a descendant of that Widukin who for years had opposed Charlemagne's plans for eastward expansion; her title as duke of Saxony (rather, present-day Westphalia) is historically proven. His baptism, after being defeated by the Frankish hosts in 785, was especially celebrated by Pope Hadrian I.

Matilda was born around 896; she was educated by her grandmother, also called Matilda, in the monastery of Herford. In 909, she married Henry, who three years later became Duke of Saxony and in 919, as mentioned above, the East Frankish or "German" king.

Mechthild became mother of the emperor when her firstborn Otto I (912-973) was crowned as emperor in 962; the Romano-Germanic empire that began then would exist until 1806. But Mechthild also went down in history with the nickname "mother-in-law of Europe", as she married her daughters to important princes, anticipating the House of Austria's motto "Tu, felix Austria, cloud" by some 500 years.

He married his daughter Gerberga (913-969) first to Duke Giselbert of Lotaringia (Lorraine) and then to the Carolingian King Louis IV of France; the second daughter Hadwig (914-965 approx.) married Hugo Capeto; of the other two sons, Heinrich (922-955) was appointed Duke of Bavaria in 948 and Bruno (925-965) was elected Archbishop of Cologne and Duke of Lotaringia (Lorraine), thus beginning the "imperial church system", in which the bishops assumed important secular functions. The Ottonian and then the Salic dynasty thus managed one of the great issues of the Middle Ages: the relationship between "throne" and "altar".

Promoter of religious life

However, Mechthild was also noted for her promotion of women's monasteries during her husband's lifetime. But it was after his death that she made the most important foundation to preserve the memory of the deceased: the abbey of St. Dionysius and St. Servant of Quedlinburg, which stands on the hill of Quedlinburg Castle, became the most important center of prayer and commemoration of the deceased in the East Frankish Empire. There, as in other abbeys, the daughters of the nobility were educated and later married into the nobility, thus strengthening the power of the kingdom.

Mechthild also founded other abbeys, such as Enger and Nordhausen. For all the women's monasteries in East Saxony she also obtained papal privileges. For her dedication to the works of mercy, on which she spent her entire fortune, she was canonized as "Mechthild of Ringelheim".

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The Vatican

Pope's second day in Indonesia: call against extremism and intolerance

Pope Francis began the second day of his long trip to Southeast Asia with a packed agenda in Jakarta, the capital of Indonesia, a nation made up of thousands of volcanic islands with hundreds of ethnic groups speaking a variety of different languages.

Hernan Sergio Mora-September 4, 2024-Reading time: 4 minutes
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After the welcoming ceremony, the children's folk dances and the signing of the book of honor at the Presidential Palace, the Holy Father met privately with Indonesian President Joko Widodonen and the country's Foreign Minister. Cardinal Secretary of State Pietro Parolin and the interpreters were also present.

The Pope described as essential interreligious dialogue and the fight against extremism and intolerance, which distort religion, as well as the formation "of a more balanced social fabric" with "equitable social assistance," the pontiff said as he met at the Presidential Palace -the Istana Negara-The event was attended by the authorities, the diplomatic corps, civil society and businessmen, a total of some 300 people.

The Pope began his remarks by recalling that "just as the ocean is the natural element that unites all the islands of Indonesia, mutual respect for the cultural, ethnic, linguistic and religious characteristics of all the human groups that make up Indonesia is the essential connective tissue to make the Indonesian people united and proud."

The Holy Father also stressed the importance of promoting harmony among the different religions in a country where, along with the Muslim majority, there are 10 % Christians, of whom only 3 % are Catholics.

Pope greets people as he leaves Merdeka Palace in Jakarta, Indonesia, ©CNS photo/Lola Gomez

The Pope assured that "the Catholic Church places itself at the service of the common good and wishes to strengthen collaboration with public institutions and other subjects of civil society, in order to favor the formation of a more balanced social fabric and to guarantee a more efficient and equitable distribution of social assistance".

He further stated that "harmony in respect for diversity is achieved when each particular vision takes into account the common needs and when each ethnic group and religious confession acts in a spirit of brotherhood, pursuing the noble objective of serving the good of all".

Francis invited to "foster peaceful and constructive harmony, which guarantees peace and unites forces to overcome the imbalances and pockets of poverty that still persist in some areas of the country", leaving on record that "the Catholic Church wishes to intensify interreligious dialogue" so that "prejudices can be eliminated and a climate of mutual respect and trust fostered, which is essential to face common challenges, including that of combating extremism and intolerance, which - by distorting religion - seek to impose themselves through deception and violence."

 "In various regions," the Pontiff added, "we see violent conflicts arising, which are often the result of a lack of mutual respect, of an intolerant desire to make one's own interests, one's own position or one's own partial view of history prevail at all costs, even if this entails endless suffering for entire communities and gives rise to real bloody wars.

The pontiff added that "harmony in respect for differences is achieved when each particular opinion takes into account the needs that are common and when each ethnic group and religious confession acts in a spirit of fraternity, pursuing the noble goal of serving the good of all".

"This wise and delicate balance," the pontiff added, addressing the Diplomatic Corps and authorities, "between the multiplicity of cultures, the different ideological visions and the reasons that underlie unity, must be continually defended against any imbalance.

After the event at the Government Palace and on his return to the Nunciature, the Pope held a private meeting with members of the Society of Jesus, as he usually does on his trips.

Cathedral of Our Lady of the Assumption in Jakarta

At the Cathedral of Our Lady of the Assumption in Jakarta, the main Catholic place of worship in the Indonesian capital, as well as the seat of the archbishopric in the center of the city, Pope Francis was received in an atmosphere of great joy by the children waiting for him outside and by all those present.

After the welcoming greeting of the President of the Episcopal Conference and after listening to the testimonies of a priest, a nun and two catechists, and the harmonious singing of the choir that moved those present, the Pope invited them to recognize each other as "brothers, equal also in diversity".

He pointed out that in Africa, one of the presidents told him that "he had been baptized by his father who was a catechist" and recalled that catechists, together with mothers and grandmothers, carry the faith. And with affection he said: "I am very grateful to the catechists, they are good", he exclaimed.

"I encourage you to continue in your mission," the Holy Father added, "strong in faith, open to all in fraternity and close to each other in compassion. And he invited: "Go to the crossroads of the road. But that one? ... all of you!!!". "Go ahead with brotherhood". He concluded, "Faith, brotherhood and compassion. I bless you and thank you for all the good you do in these islands."

After the blessing there was a photo with the bishops, and the movement of many present who tried to greet him.

From the cathedral, the Pontiff went to the Grha Pemuda Youth House for a meeting with more than a hundred children, young people and adolescents, many of them wearing the veil, who welcomed him with songs and music. There he also met with the leaders of Scholas Occurentes, an initiative to promote young people that was born as neighborhood schools in Buenos Aires and expanded under the pontificate of Francis.

At the entrance of the hall there was a heart-shaped marquee, inspired by a polyhedron, made by the young people with which they wanted to leave their mark.

A teacher, moved to tears, told the Pope her experience, followed by that of a boy wearing a Scholas T-shirt and a girl without a veil who was also wearing a Scholas T-shirt.

The Pope, addressing the young people, in dialogue with them, pointed out the need for reality to be concrete, not to live in an unreal world, otherwise, he said, "you will be a schizophrenic".

"In life," he said, "there are four principles for coexistence and peace: reality is superior to the idea; unity is superior to conflict; the whole is superior to the part. And he invited to "make peace with everyone".

After giving some gifts to the Pope, a mangrove tree was planted.

In closing, the Holy Father explained that the blessing means "to commend well." "There are people of different religions here, and I will give it to everyone" as they prayed in silence. The meeting concluded with a group photo.

The authorHernan Sergio Mora

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The Vatican

The Church that welcomed and bid farewell to John Paul I

Two years have passed since Pope Francis beatified John Paul I, the "Pope of the smile", whose pontificate had a very particular historical context, characterized by the Second Vatican Council and the spirit of St. John Paul II.

Onésimo Díaz-September 4, 2024-Reading time: 6 minutes
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On September 4, 2022, Pope Francis presided over the ceremony for the beatification of John Paul I. Months earlier, he approved the decree of the Congregation for the Causes of Saints on a miraculous cure attributed to his intercession.

In order to understand who this pope was in his historical context, it seems to me that it would be useful to offer a few brief glimpses of the situation of the Church in the 1970s.

A man holds an image of John Paul I moments before the beatification ceremony begins (CNS photo / Paul Haring).

The post-conciliar Church

In the book "Dialogues with Paul VI" by the French writer Jean Guitton, Pope Montini glimpsed a state of waiting, of openness, of renewal, on which the appearance of the fruits of the Second Vatican Council would depend. Among other things, Paul VI sentenced: "The post-conciliar period will be, as has been well said, a constant creation. The Council has opened the way, it has sown the seeds, it has given guidelines. But history teaches us that the times following the Councils are times of inertia and problems (...) I repeat once again that Catholics must not succumb to the temptation to call everything into question as a result of the Council; this is the great temptation of our contemporaries; it is an omnipresent temptation in this historical period; the temptation to start all over again, starting from scratch".

As Paul VI had predicted, problems arose after the Council. The so-called post-conciliar period manifested itself in the crisis of priests, religious and laity. The longed-for springtime did not come, but a dark autumn of doctrinal confrontation and a decline in priestly and religious vocations. If the sessions of the Council had been lived with a certain optimism inside and outside the Church, the post-conciliar period was characterized by crisis and difficulties in its application. There were symptoms of disintegration in the life of the Church caused by interpretations and ideas foreign to the texts of the Council.

Paul VI deplored the incorrect interpretations of the conciliar texts, the experiments on the celebration of the Mass and the attempts to totally reform the Church, both in law and in dogma. Symptoms of disintegration in the life of the Church caused by ideas alien to the letter of the Council were manifested.

Time of crisis

In "Memoria en torno a mis escritos", De Lubac cried out against the self-destructive and ungrateful attitude of certain ecclesiastics, who did not appreciate the efforts made during the Council: "The post-conciliar period was a time (and still is) of systematic and multiform opposition to the papacy. Paul VI was its first victim. I have greatly admired this pope. The most contradictory judgments have been passed on him; he has often been unjustly criticized and, at times, unworthily slandered."

In his Memoirs, Danièlou lamented the seepage of worldly and dissolving ideas into the Church, and acknowledged the opening after the Council of a paradoxical time of crisis as a consequence of a false interpretation of Vatican II.

The historian Jedin criticized the abuses of the liturgical reform, such as the almost total elimination of the use of Latin in the face of the introduction of the vulgar language in worship. This criticism was strongly opposed by the secretary of the post-conciliar liturgical commission Annibale Bugnini.

The sociologist of religions Arnaldo Nesti wrote that the Council's reforms and attempts at change were more apparent than real. Consequently, "for everything to remain as it is, everything must change," as in Tomasi di Lampedusa's novel The Leopard.

It was in this delicate situation of the Church that Paul VI died in the summer of 1978. 

A 33-day pontificate

John Paul I has gone down in history for the brevity of his pontificate, for his smile and for being the last Italian pope for more than four centuries to date.

After the death of Paul VI, the Patriarch of Venice, Albino Luciani (1912-1978), occupied the Petrine See. He was a simple man, formed in a humble Christian family, the eldest of four brothers. Following in the footsteps of St. John XXIII and St. Paul VI, he joined their names as a sign of continuity with his two predecessors. 

John Paul I's pontificate lasted thirty-three days. He did not have time to write an encyclical, nor even to move his books and things to the Vatican. The "pope of the smile" died suddenly on September 29, 1978.

Letters of John Paul I

As patriarch of Venice, moved by his catechetical zeal, he embarked on the enterprise of publishing a monthly letter, whose addressee was a famous personage of the past, such as the writers Chesterton, Dickens, Gogol and Péguy. This peculiar collection of letters was published under the title Ilustrísimos señores. Letters from the Patriarch of Venice (Madrid, BAC, 1978).

Undoubtedly, the most daring and profound letter was addressed to Jesus Christ. The missive ended thus: "I have never felt so discontented in writing as on this occasion. It seems to me that I have omitted most of the things that could be said about You and that I have said badly what I should have said much better. I am consoled only by this: the important thing is not that one writes about Christ, but that many love and imitate Christ. And, fortunately, in spite of everything, this is still happening today as well."

Blessed John Paul I (CNS photo / L'Osservatore Romano)

John Paul I and Opus Dei

A few weeks before he was elected pontiff, he had published in a Venetian magazine an article about the Opus Deientitled "Searching for God in daily work" ("Gazzetino di Venezia," July 25, 1978). Among other things, he dared to make a comparison between St. Josemaría Escrivá and St. Francis de Sales: "Escrivá de Balaguer surpasses Francis de Sales in many aspects. The latter, too, advocates holiness for all, but seems to teach only a 'spirituality of the laity' while Escriva wants a 'lay spirituality'. That is to say, Francis almost always suggests to the laity the same means practiced by religious with the appropriate adaptations. Escriva is more radical: he speaks directly of materializing, in a good sense, sanctification. For him, it is the material work itself that must be transformed into prayer and holiness".

His simple writings and his captivating smile convey the image of a man of God, whom we will soon see on the altars, like his predecessor St. Paul VI and his successor St. John Paul II.

The Church after John Paul I

John Paul I's successor decided to keep his name as a sign of continuity. John Paul II tried to give life to the spirit of the conciliar documents, which his predecessor had not had time to do. One of the texts where one could see the Polish pope's harmony with John Paul I and also with Paul VI is the Apostolic Exhortation "The Church and the Church".Christifideles laici" (1988). In this document, John Paul II affirmed that the Church had a secular dimension. In number 9, he asked himself who were the lay faithful and answered with the definition of "Lumen Gentium"All the Christian faithful, with the exception of members of holy orders and those of the religious state".

Number 15 of the document deepened the secular nature of the laity who have the mission of being leaven in the world: "God, who has entrusted the world to men and women, so that they may participate in the work of creation, free it from the influence of sin and sanctify themselves in marriage or celibacy, in the family, in the profession and in the various social activities".

The universal call to holiness

Following the teaching of the Second Vatican Council, John Paul II recalled the universal call to holiness of all the baptized, in number 16: "The lay faithful are called, in full title, to this common vocation, without any difference with respect to the other members of the Church". Furthermore, the pontiff encouraged all Catholics to participate in politics, in culture and in all activities where they can transform and improve the world. Finally, in number 60, he recommended the need to receive spiritual formation and particularly to know the social doctrine of the Church.

As I see it, St. John Paul II took up the brief but profound legacy of his predecessor in this and other documents. Let us hope that we will soon be able to write St. John Paul I.

The authorOnésimo Díaz

Researcher at the University of Navarra and author of the book History of the Popes in the 20th century

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RelatedRelated NewsThe Magisterium of Albino Luciani (Blessed John Paul I) through his libraryRelated NewsSimplicity in truth, the seal of Pope LucianiRelated NewsPope Francis: "With his smile, Pope Luciani succeeded in transmitting the goodness of the Lord".
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The Vatican

Pope Francis begins his trip to Indonesia with a meeting with migrants

Upon his arrival in Indonesia, Pope Francis took the opportunity to rest from the long trip and get used to the time difference before facing the intense agenda prepared for this first stop of his apostolic journey.

Hernan Sergio Mora-September 3, 2024-Reading time: 2 minutes
RelatedRelated NewsAsia and Oceania, Pope Francis' next destinationsRelated NewsKenny Ang: "Pope's trip symbolizes a moment of spiritual renewal for Indonesian Catholics".

Tuesday, September 3, is the first day of Pope Francis' apostolic journey to the United States. Indonesia. An "ITA Airways" flight saw the Pontiff take off from Rome's Leonardo Da Vinci airport on September 2. On Tuesday morning the Holy Father landed in the Indonesian capital, Jakarta, almost 11,000 kilometers from Rome and with a five-hour time zone difference.

The Pontiff was received at the airport by the Minister of Religious Affairs, Yaqut Cholil Qoumas and some delegations. From there he went directly to the nunciature where a group of sick people, migrants and refugees were waiting for him.

He had lunch at the diplomatic headquarters, celebrated Mass privately in the evening, had dinner and concluded the day by spending the night at the nunciature, adapting to the new schedule and preparing for a busy schedule on Wednesday.

The Holy Father, who is making his 45th apostolic journey, will remain in Indonesia until Friday the 6th, when he will travel to Papua New Guinea, departing on the 9th to East Timor, and staying from the 11th to the 13th in Singapore, from where he will return to Italy. This is, therefore, the longest trip of his pontificate - 32 thousand kilometers - despite his 87 years of age and health difficulties.

Indonesia, Pope Francis' first destination

Indonesia, the largest archipelago in the world, with almost 300 million people, is a country with an Islamic majority and a peaceful coexistence among the official religions, which in addition to Islam, are Christianity (10%), Buddhism, Hinduism and Confucianism.

At the end of the last century Christianity in Indonesia suffered a harsh persecution, forcing them to renounce their faith to save their lives or to emigrate. The current religious freedom with the passage of time is improving, although in the identity documents it is obligatory to indicate the religion to which each citizen belongs, not being able to declare themselves agnostic, which facilitates a certain discrimination. 

The first to arrive in Indonesia were Portuguese traders in 1513, until they were displaced by the sultanate of Banten. In 1595 the Dutch defeated the British rivals and took command of the region with the Dutch East India Company, constructing in Batavia, today Jakarta, Dutch-style buildings that transformed the capital into the so-called "Queen of the Orient". 

During World War II, Indonesian nationalists fought and in 1945 declared the country's independence.

The capital located on the island of Java is sinking due to underground water extraction, so in 2019 the government decided on the construction of a future capital in the jungle, on the island of Borneo.

Other Popes in Indonesia

Pope Francis' visit to Indonesia is the third trip by a pontiff: in 1970 Paul VI and in 1989 John Paul II. On this occasion, Francis will not go alone, but will be accompanied by Italian Cardinal Pietro Parolin and Philippine Cardinal Antonio Tagle.

It is expected that this apostolic journey will give impetus to interreligious dialogue, in particular with Islam, along the lines of the encyclical 'Fratelli tutti'. The Pope hopes that people and institutions will unite in their rejection of war, violence in the name of religion and the globalization of indifference.

In addition, the Holy Father wants to encourage the fight against climate change, to defend creation and to promote the importance of the spiritual component in economic development.

The authorHernan Sergio Mora

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RelatedRelated NewsAsia and Oceania, Pope Francis' next destinationsRelated NewsKenny Ang: "Pope's trip symbolizes a moment of spiritual renewal for Indonesian Catholics".
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  • Almudena, young supernumerary: "I try to be close to everyone and always put an extra 'good vibe'".
Vocations

Almudena, young supernumerary: "I try to be close to everyone and always put an extra 'good vibe'".

A young 26-year-old supernumerary of Opus Dei shares how she lives her vocation on a daily basis in the midst of her work, family and friends.

Maria José Atienza-September 3, 2024-Reading time: 3 minutes
RelatedRelated News"Youth, Opus Dei's project for young people, launches new websiteRelated NewsLay, celibate, of Opus Dei: "What makes you most happy is that the whole Church is salt and light for society".Related NewsLayman, married, belongs to Opus Dei: "It reminds me that I can do something great with my life".

Almudena Alonso is 26 years old, the same age at which Saint Josemaría Escrivá founded Opus Dei, to which she belongs as a member. supernumerary.

Almudena is married, the mother of a daughter and, in the coming months, her second child will be born. This young professional, hard-working woman of this century lives her vocation at home, with her friends and colleagues with the naturalness of young people, trying to be a "sower of peace and joy", as she says.

How does a young mother live the charism of Opus Dei today?

-In the middle of the world, now more than ever! Every day, in the street, at work, I try to be close to everyone and always put an extra good vibe. To transmit that little bit of light and joy that can change the course of the day. And at home, giving many thanks for the gifts you have given us, always with open doors, so that no one feels left out!

That they can count on us to have a good time, with a beer in hand, but also to find comfort if they need it. And starting over every day, without losing hope, because, thank God, we are not perfect... In the end, that's what it's all about, making every day something new, that's where we are!

What is it about the charism of Opus Dei that most strikes you or what do you most identify with? 

-I identify very much with that spirit of "being sowers of peace and joy", which is not an easy task, especially considering that we have to try to do it every day at all times, and the work, the fatigue, sometimes weigh down..... But yes, it seems to me a message that has a lot of depth.

As in any harvest, you have to wait to see the fruits, and the same thing happens with sowing peace and joy... Maybe in your daily life you don't see a great change, but maybe in a while you can see the effect of God's hand.

You, as an instrument, are His seed, and He, as the sower, places you here and there, as He wishes, sometimes without you understanding why, so that you may give peace and joy wherever you are. In time, there will be the fruits! You may not be able to see them, but what a joy to know that He trusts you for that. 

What do you apply the training you receive and how does it help you in your day-to-day work?

-All of them! The lights that you receive through the training are so many that I could not choose just one..... From work to rest management, because it is just as important to do things right as it is to know when to stop and take a break to get back to work "with the batteries on" for everyone.

The training helps me a lot to manage family issues, which are the most vertiginous ones. Especially now that we are wearing the "L" because, after a year and a half of marriage, we already have 3 members at home and we have another one on the way, and it is very important to lay the foundations well!

In friendship, it helps me not to lose sight of the fact that you always have to be there, a WhatsApp, a call... I wouldn't know how to choose just one thing. I apply training to everything! 

How do you explain your Christian life to people around you who do not share it?what makes you happiest?

-I tell them that I am 26 years old, that I am married and that I am pregnant with my second child and they look at me like I am crazy! (laughs) But I love that, because that is what I am: crazy! When they hear it and get to know me, when they realize that this is what really fulfills me and makes me happy, they understand and respect it a lot.

It's not that I go around telling the four winds how I live my life because, to tell the truth, I'm not an example of anything. But if they know you, in the end, they ask... and you have no choice but to show your face (laughs).

The truth is that many times we are afraid to show our background, but I think we should do it more, because the response from others is much better than we expect. We have to jump into the pool. 

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RelatedRelated News"Youth, Opus Dei's project for young people, launches new websiteRelated NewsLay, celibate, of Opus Dei: "What makes you most happy is that the whole Church is salt and light for society".Related NewsLayman, married, belongs to Opus Dei: "It reminds me that I can do something great with my life".
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Culture

Catholic Scientists: María Josefa Molera, a pioneer despite difficulties

María Josefa Molera Mayo specialized in chemical kinetics and gas chromatography analytical techniques. Omnes offers this series of short biographies of Catholic scientists thanks to the collaboration of the Society of Catholic Scientists of Spain.

Ignacio del Villar-September 3, 2024-Reading time: 2 minutes

María Josefa Molera Mayo (January 23, 1921 - September 3, 2011) was an eminent Spanish scientist specialized in chemical kinetics and gas chromatography analytical techniques, whose work had a significant impact on the current structure of scientific research in Spain.

Born in the Navarrese town of Isaba, Molera Mayo experienced a childhood marked by the events of the Spanish Civil War (her father died on the battlefield).

He was educated at the Central University of Madrid (today Complutense University) where he excelled in Chemical Sciences, graduating with honors in only three years.

Later, not without difficulties due to her condition as a woman, she managed to obtain her doctorate at the Institute of Physical Chemistry "Rocasolano" of the CSIC under the direction of Professor Ríus Miró.

The thesis focused on the applications of mercury vein electrode as a substitute for mercury droplets, which earned him an extraordinary award for his research.

His scientific career was not limited to Spain. He received the "Ramsay Memorial Fellowship Trust", which allowed him to work at the "Physichal Chemistry Laboratory" of the University of Oxford and at the Department of Chemistry-Physics of the University of Sheffield.

He was noted for his contribution to the development of the gas chromatograph in Spain and for his pioneering work in the characterization of wine together with scientists Mª Dolores Cabezudo and Marta Herráiz.

In collaboration with the chemist J. A. Domínguez and the mathematician J. Fernández Biarge, he developed methods for the analysis of chemical reactions by gas-liquid chromatography, using a combination of up to four chromatographic columns.

His equipment was recognized by gas chromatograph manufacturers, earning him the prestigious Peking-Elmer Hispania Award in 1967.

She also received the Alfonso X el Sabio Award from the CSIC and the Chemistry Medal from the Royal Spanish Physical Society.

The authorIgnacio del Villar

Public University of Navarra.

Society of Catholic Scientists of Spain

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ColumnistsAntonio Moreno

Do not read this article

We like to be given the reason, that reality conforms to our thinking, that life is easy to understand, that it fits into our schemes. And the algorithms, who know this and want to make us enjoy our time on the network so that we go to the mine again and again, offer us what we want.

September 2, 2024-Reading time: 3 minutes

More and more we read, not what interests us, but what interests the algorithms. They know our tastes, those of our friends, what is moving in the environment and want to govern our Internet browsing as long as possible. If this article has reached your eyes through a social network or Google news (always so handy on the left of our lock screen) maybe you should stop and not continue reading.

If you are still determined to continue reading, I warn you that your freedom may be compromised. For good I say, since what I intend today is that you make an exercise of autonomy that leads you not to be fooled by what you read in the networks because nothing comes into your hands by chance. That wise, though apocryphal phrase of St. Teresa of Jesus that said "read and you will lead, do not read and you will be led" is of little use. Today we can say that it is just the opposite, since the readings that, in an apparently innocent and friendly way, appear in our mobile, what they intend is precisely to lead us, to take us where the algorithms want us to go. Knowing how they work and what their objective is the only way to take the red pill that frees us from the reverie in which most of us digitally active people live. 

First of all, it is important to know that the main objective of the robot that recommends reading is to keep us connected for as long as possible. The owners of the Internet live off our surfing minutes. They need us to move, to do as many online activities as possible. This is the way they make their millionaire investments profitable in order to give us their services for free. While we waste time watching short videos, uploading our photos to the cloud, consulting our social networks, messaging with friends or letting us find our way around on foot or by car, we are giving them their raw material, providing them with data on our habits, our way of thinking and living that they translate into highly valued information in the advertising or investment market. The longer we are hooked to the machine, the more data we generate, the more money they make. 

And how do they get their miners (you and me) to keep on cutting the rock, extracting gold for them without paying us a penny? Well, by giving us rewards, small pleasures: getting a "Like" on a photo we have uploaded, surprising us with that catchy headline, cracking us up with that humorous video, or -this is where I wanted to get to- asserting our own ideas. 

We like to be given the reason, that reality conforms to our thinking, that life is easy to understand, that it fits into our schemes. And the algorithms, who know this and want to make us enjoy our time on the web so that we go to the mine again and again, offer us what we want. Therefore, they always suggest us articles, information, messages that confirm any aspect of our ideas or beliefs. If you like beer, you will see that they recommend news in which science reveals the goodness of the drink; if you are a teetotaler, you will constantly see information contrary to its intake. Instead of beer, put terms such as illegal immigration, death penalty, LGTBphobia, vaccines, abortion or gender violence. These are difficult topics to deal with because they have many edges and require deep reflection and analysis from different points of view. The result is extremism, the polarization we are experiencing because, far from opening our minds, reading driven by algorithms locks us in thought bubbles from which it is difficult to get out Have you also locked yourself in a bubble? If everything you read tells you that you are right and that the wrong ones are the others, look at it.  

At home I always learned that I have to make the effort to read, listen or watch the media that do not always go with my ideas because the truth does not have only one sense, sometimes it is in an intermediate point, not everything is black or white, but there is a huge tonal immensity of grays. 

In this sense, Pope Francis, one of those who suffers most from this phenomenon in his own flesh (many hate it without knowing it well and many adore it without knowing it well), proposes the figure of the polyhedron as opposed to the sphere. Many of us are irritated by anything that comes out of our perfect, round and smooth sphere. We do not like that others, perhaps in the antipodes of our ideas or our beliefs, can be right in something because that does not fit us, it humiliates us in front of him; but this is false, it distances us from the truth. The Second Vatican Council called it "to listen, discern and interpret, with the help of the Holy Spirit, the multiple voices of our time". In the polyhedron, we all fit in but we all maintain our uniqueness, because the absolute truth is not possessed by algorithms, nor by you or me, nor by your parish priest, nor by your head journalist, nor by the Pope himself in most of his speeches. The Truth transcends us, it is a Person who likes to shake us up, to take us out of our schemes, and it is the only one that makes us authentically free. Let's go after It!

The authorAntonio Moreno

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

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Pope's teachings

Literature, formation and evangelization

The "Letter" of Pope Francis "on the role of literature in training". The importance of literary art in the maturation of individuals and in their capacity to "touch" the heart of the contemporary human being. 

Ramiro Pellitero-September 2, 2024-Reading time: 7 minutes

What pastoral interest can literature (novels, poems) have in personal formation and evangelization, precisely in our culture of images and screens? 

Pope Francis has written a Letter on the role of literature in education (17-VII-2024): in the maturation of every person, in the formation of Christians and also concretely in priestly formation.

Literature and personal maturity

In his letter, the Pope joins so many figures of all times who have drawn attention to this means of enriching formation, which we have at our disposal, and which, for various reasons, today is in danger of being put aside, with the consequent impoverishment, in the face of a certain obsession with screens.. Compared to audiovisual media and their characteristics, those who read a book, Francisco points out, are much more active.. The reader intervenes in the work he/she reads and in a certain sense rewrites it. 

"In a way he rewrites the play, he expands it with his imagination, he creates his world, he uses his skills, his memory, his dreams, his own story full of drama and symbolism, and in this way what results is a play very different from the one the author intended to write". 

Hence, the literary text, as happens in general with any text, whether written or audiovisual, has a life of its own that engenders other original "living texts" in those who read it: "...".A literary work is, therefore, a living and ever-fertile text, capable of speaking in many ways and of producing an original synthesis in each reader who encounters it.". And this enriches the reader not only in a passive sense, but insofar as he opens his person to the world and enters into dialogue with it, enlarging his personal world. 

"By readingwrites the Pope, the reader is enriched by what he receives from the author, but this allows him at the same time to bring out the richness of his own person, so that each new work he reads renews and expands his personal universe.".

Francisco proposes, in this regard, "a radical change"specifically "about the attention that should be given to literature in the context of the formation of candidates for the priesthood".. 

Why, one might ask, is the Pope so interested now? A first answer, anthropological, is that "literature has to do, in one way or another, with what each of us seeks in life, since it is intimately related to our concrete existence, with its essential tensions, desires and meanings.". 

Francisco recalls his experiences in the mid-sixties, as a young literature professor who encouraged his students to find those readings in which their own dramas and experiences resonated. There is much interesting advice and detail in this letter, for example in choosing what to read. 

"We must select our readings with availability, surprise, flexibility, allowing ourselves to be advised, but also with sincerity, trying to find what we need at each moment of our life.". 

From the point of view of usefulness, personal spiritual and moral discernment and contemplation, it is worth reading carefully nos. 16-20, 26-40 of the letter. In these passages, the Pope uses various metaphors, the telescope, the gymnasium, the act of digestion, to show how literature is an excellent instrument for personal understanding of the world, for understanding and experiencing the sense that others give to their lives, for seeing reality with your and not only with their own eyes.

Thus, literature is a school of the gaze and of "ecstasy" (going out of oneself), of solidarity, tolerance and understanding. This is so, the successor of Peter thinks, because "being Christians, nothing that is human is indifferent to us". 

A school of patience, humility and understanding, "the literary gaze trains the reader in decentralization, in the sense of limit, in the renunciation of dominance, cognitive and critical, in experience, teaching him a poverty that is a source of extraordinary richness.". 

The reader welcomes the duty of judgment, not as an instrument of domination, "but as an impulse towards incessant listening and as a readiness to put oneself at stake in that extraordinary richness of history due to the presence of the Spirit, which is also given as grace; that is, as an unforeseeable and incomprehensible event that does not depend on human action, but redefines the human being as a hope of salvation.".

For the evangelical discernment of cultures

After the introduction, Francis points out the interest that reading has for believers, as a way to know the cultures (their own and others) and thus be able to speak to the hearts of men (in this regard, it would suffice to recall the volumes by Charles Moeller, "The reading of the Bible", and "The reading of the Bible")., 20th Century Literature and Christianity). For no culture isolated in itself can exhaust the message of the Gospel (cf. apostolic exhortation Evangelii gaudium 117).

At this point the Pope looks at one aspect of the current situation: "Many of the doomsday prophecies that today try to sow despair have their origin precisely in this aspect.". Therefore, "contact with different literary and grammatical styles will always allow us to deepen our understanding of the polyphony of Revelation."without reducing or impoverishing it to the extent of one's own historical needs or mental structures.

In fact, the Fathers of the Church, such as St. Basil of Caesarea (cf. Speech to the youth), extolled the beauty of classical literature even pagan, and advised to know it, both in relation to the arguments (philosophy and theology), and in relation to behaviors (asceticism and morals). "Precisely"the Bishop of Rome observes, "from this encounter between the Christian event and the culture of the time, an original reworking of the Gospel proclamation emerged.".

For this reason, and as the case of St. Paul and his presence in the Areopagus of Athens testifies (cf. Acts 17:16-34), literature is a good tool for the "evangelical discernment of culture". That is, for "to recognize the presence of the Spirit in the multifaceted human reality"and for "to grasp the seed already planted of the Spirit's presence in the events, sensitivities, desires and deep tensions of hearts and social, cultural and spiritual contexts".

In this way, literature is shown as "a 'gateway' that helps the pastor to enter into a deep dialogue with the culture of his time.".

The Pope picks up on another observation about the current religious context: "The return to the sacred and the spiritual quests that characterize our times are ambiguous phenomena. More than atheism, today we are challenged to respond adequately to the thirst for God of many people, so that they do not seek to quench it in alienating proposals or in a fleshless Jesus Christ." (cfr. Evangelii gaudium, 89).

Touching the heart of the contemporary human being

This is a consequence of the Incarnation of the Son of God: "That flesh made of passions, emotions, feelings, concrete stories, hands that touch and heal, looks that liberate and encourage; of hospitality, forgiveness, indignation, courage, daring. In a word, of love".

Hence, through literature, priests and in general all evangelizers can become more sensitive to the full humanity of Jesus, so that they can better proclaim him. For when the Second Vatican Council states that "In reality, the mystery of man is only clarified in the mystery of the Incarnate Word". (Gaudium et Spes22), Francisco points out, "it is not an abstract reality, but the mystery of this concrete human being, with all the wounds, desires, memories and hopes of his life.".

That's what it's all about: "This is the point: the task of believers, and in particular of priests, is precisely to 'touch' the heart of contemporary human beings so that they are moved and open to the proclamation of the Lord Jesus and, in this effort, the contribution that literature and poetry can offer is of unparalleled value.". 

In a parenthesis, one might think, as one reads this letter of the Pope, that what is lacking in our contemporaries is above all faith and "doctrine"; that is, knowledge of the Christian truth about God, Jesus Christ, the sacraments and morals. Certainly, it will be necessary to discern the needs of each culture. But in general this judgment is at least insufficient.

As T. S. Elliot says and as the Pope reflects, the modern religious crisis brings with it a generalized "emotional incapacity". Francis points out: "In the light of this reading of reality, the problem of faith today is not primarily that of believing more or believing less in doctrinal propositions. It is rather related to the incapacity of many to be moved before God, before his creation, before other human beings. Here, therefore, is the task of healing and enriching our sensibility.".

In the final part of his letter, Francis insists on pointing out why it is important to consider and promote the reading of great literary works as an important element of education. paideia priestly, which could be equivalent, for evangelizers in general, to education in the faith. And, attention, as we have already seen, he will say that it is not only a matter of touching the hearts of others, but of changing one's own heart, the heart of the evangelizer's pastor, in the image of the heart of Christ.

Self-education of the evangelizer

This self-education of the evangelizer can be broken down into four directions that the letter points out in conclusion. And it is worthwhile to collect them at length.

1) "I trust, writes Francis, "in having shown, in these brief reflections, the role that literature can play in educating the heart and mind of the pastor or future pastor in the direction of a free and humble exercise of one's own rationality, of a fruitful recognition of the pluralism of human languages, of an extension of one's own human sensitivity and, in conclusion, of a great spiritual openness to listen to the Voice through many voices.".

2) "In this sense" -he goes on to point out- "literature helps the reader to destroy the idols of self-referential, falsely self-sufficient, statically conventional languages, which sometimes run the risk of contaminating the ecclesial discourse as well, imprisoning the freedom of the Word.".

3) "The spiritual power of literature evokes [...] the primordial task entrusted to man by God, the task of 'naming' beings and things (cf. Gen 2:19-20). The mission of guardianship of creation, assigned by God to Adam, is first of all the recognition of one's own reality and of the meaning of the existence of other beings.".

4) "In this way, the affinity between the priest - and by extension, all those who participate in the evangelizing mission of the Church, that is, all Christians, called to be missionary disciples - and the poet is manifested in this mysterious and indissoluble sacramental union between the divine Word and the human word, giving life to a ministry that becomes a full service of listening and compassion, to a charism that becomes a responsibility, to a vision of truth and goodness that open up as beauty.". 

Indeed, literature can be today a master path for the self-education of one's own personality, a purification of the evangelizing language, a help to recognize and care for reality; and, thus, also a channel to better incarnate the evangelizing mission.

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Integral ecology

A Christian approach to business

The author cites some proposals through which companies can develop with Christian values that allow the participation and inclusion of workers.

Juan Manuel Sinde-September 2, 2024-Reading time: 5 minutes
RelatedRelated NewsJosé María Arizmendiarrieta: the company at the service of the human beingRelated NewsArizmendiarrieta Foundation, the reasons for more humane companies

Among 400,000 priests in the world at mid-century, Arizmendiarrieta's genius was not in his theoretical contributions but in the practical applications derived from his faith, in the legislative framework and in the competitive scenario of the time.

Continuing with this orientation, the ideas of Arizmendiarrieta have today a possible application in conventional companies in the participative inclusive business model that we at the Arizmendiarrieta Foundation are promoting: it is a model that, inspired by the principles and values of Christian humanism, seeks to humanize companies while improving their competitiveness to ensure that they generate profits and social value in a sustainable manner.

It has arisen from the proposal of different groups of people related to business and the economy in general, from different trade union, political and business affiliations, who have reflected in various seminars organized by the Arizmendiarrieta Foundation and other institutions on the characteristics that companies that base their competitiveness on the development of the people who work in them should have.

Thus, in 2018, the Navarre and Basque parliaments approved motions (without the character of law) in which they urged the respective autonomous governments to promote two variants of an inclusive participatory model with very similar characteristics. Insisting, in both cases, that it is not a rigid model, but must be adapted to the specific circumstances of each company, both in terms of its internal situation and its needs to compete successfully in the global market.

This has generated, on the other hand, new variants, which maintain the backbone of what was initially proposed but are better adapted to different regulatory and cultural contexts.

The following is the variant that UNIAPAC, an association that brings together 43 organizations of Christian entrepreneurs and managers, with more than 40,000 members worldwide, has decided to disseminate among its associates. The axes and characteristics of the proposed inclusive participatory model are as follows: 

Axis 1

To formulate a project shared by the owners, managers and professionals/workers of the company, which improves the company's competitiveness, is beneficial in the long term for all, and in which the sustainability of the collective project is given priority over the interests of any of the aforementioned groups. This would entail:

Set annual objectives that demonstrate the advantages of the new model, improving both profitability for shareholders and overall compensation for employees.

2. To allocate a significant percentage of the company's profits to improving its solvency, investment in new equipment, R&D&I activities and training of all members of the company.

3. Increase the percentage of sales revenues destined to finance R&D&I activities, when the results allow it.

Axis 2

Modify management practices and corporate culture, in which transparency of information, collaboration and trust among all its members are the main pillars of the project, for the sake of greater competitiveness and sustainability, which would include:

4. To create a climate of trust from the management through a policy of information transparency, with regular information to workers, through their representatives, on the most important variables and policies of the company, except those that could be strictly confidential.

5. To implement an organizational and participative management model that encourages the participation of workers, contributing their knowledge and experience in improving the production process and promoting innovation and long-term business sustainability.

6. Program and develop systematic training plans, with specific objectives for the workers, including both technical and management training, with the purpose of intensifying the training processes and accreditation of competencies of the people of the company, extending them to as many of them as possible, after the pertinent agreements with their representatives.

7. Promote remuneration policies that do not generate excessive inequality and that favor social cohesion. It is recommended that, when circumstances allow, remuneration should include a share in results that can reach the entire workforce. 

8. Establish periodic systems of evaluation and continuous improvement of the satisfaction and needs of the people who work there. One reference could be to carry out a systematic survey every two years.

9. Prioritize (without exclusivity) internal promotion to assign functions of greater responsibility and use objective criteria of merit assessment and possibilities of contribution when selecting among the various candidates, giving adequate response to the training plans carried out by employees/workers.

10. To make decisive progress towards wage equality between men and women.

11. To seek formulas that favor the reconciliation of professional and family life for all without detriment to business development.

Axis 3

To move towards overcoming the dynamics of confrontation between capital and labor by creating a climate of trust and agreement on the business project that allows the progressive participation of workers in management processes related to their skills and, if circumstances permit, a share in the company's results.

12. To implement participative management systems, with appropriate procedures and tools, that encourage innovation and organizational changes. This would include providing regular information to workers' representatives on the company's progress, results, threats and opportunities, as well as on the most important projects to be developed, consulting and evaluating their opinions and suggestions in this regard.

13. To study, when the new company model has advanced sufficiently and there is a common project between all the parties for its development, the creation of monitoring and control commissions where all the members of the company are represented.

14. Progressively establish formulas for variable employee participation in the results, taking into account the company's short and long term problems.

Axis 4

Concern for the social impact of business actions and involvement in some of the social problems of the environment. It would entail:

15. Maintain a policy of fiscal honesty, without incurring in tax fraud and tax evasion and without the use of tax havens, so that the public resources necessary to face the economic and social challenges of the Community are not diminished.

16. Participate in the reflection, evaluation and, if possible, implementation of social policies aimed at the labor integration of less qualified workers who may be excluded from the productive processes as a result of the incorporation of new technologies or their personal situation, especially in times like the present, of profound technological changes.

17. To collaborate with the corresponding public administrations for the permanent adaptation of vocational training, continuing education and university training to the needs of companies, taking a leading role in the establishment of dual training plans, internship experience, service programs and appropriate apprenticeships. Establish for this purpose a permanent and regulated communication between the business world and the training world in order to improve the employability of graduates, as well as to respond to the needs of the business world.

18. Dedicate a percentage of profits to social responsibility activities, valuing the involvement of workers in the different projects and counting for this purpose with the workers' representatives in the company.

19. Encourage intra-entrepreneurship and an internal culture that stimulates entrepreneurial vocations among the company's professionals and managers, in order to provide continuity and generate new projects that contribute wealth and employment for the community.

The practical application of this proposal is specified in the work carried out jointly with Euskalit, the Basque Foundation for Management Quality, which is available for consultation at here.

As an example of companies that have put into practice the recommendations of the aforementioned model are the companies in the Basque Autonomous Community and the Autonomous Community of Navarre that have been awarded the Arizmendiarrieta Sariak Awards, granted by our Foundation on the basis of a technical assessment carried out by professional evaluators and an independent Jury in each case. We would like to point out that they were the following. In the Basque Country: Alcorta Forging, Salto Systems, AB Laboratorios de Biotecnología, Egamaster, Grupo Zigor, Ingeteam and Cadinox and in Navarra: Hidrorubber, Seinsa, Conor Sports and IED.

The authorJuan Manuel Sinde

President of the Arizmendiarrieta Foundation

RelatedRelated NewsJosé María Arizmendiarrieta: the company at the service of the human beingRelated NewsArizmendiarrieta Foundation, the reasons for more humane companies
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