Education

Carmen Fuente: "We believe in an education centered on the search for truth".

The rector of Villanueva University receives Omnes shortly after the graduation of the first graduating class of this University and with an eye on the start of the Physiotherapy and Nursing degrees that will begin to be offered in the academic year that begins in a few days.

Maria José Atienza-August 30, 2024-Reading time: 7 minutes

It was last January when Carmen Fuente Cobo assumed the position of rector of Villanueva University. She comes with extensive experience in the audiovisual and telecommunications sector as well as in university teaching. She holds a degree in Journalism from the University of Navarra and a PhD from the Complutense University of Madrid, where she was also a professor. She has been a grant holder of the FPU (MEC), Fleming (British Council) and Fundación del Amo programs, and has carried out research stays at The European Institute for the Media in Manchester and at the School of Communication at California State University. She also completed the General Management Program (PDG) at IESE.

Fuente Cobo highlights the inspirational principles that gave rise to what is today the Villanueva University and emphasizes the "personalized education that attends to the uniqueness of each student and seeks their overall development as a person and not only their professional and job training," which is the hallmark of Villanueva University.

Since its foundation, Villanueva has gone through different stages. What is your assessment of the university center's history?

-I like to recall that behind our present as Villanueva University there is a history of more than 40 years of dedication to university education. I also insist on the idea that the origin of what we are lies in a genuine and extraordinary vocation for education and its capacity to transform the lives of people and society as a whole. A vocation that has the specific name of Tomás Alvirafounder in 1979 of the Escuela de Magisterio Fomento, which is at the origin of today's University. Villanueva.

In 1998, a second center affiliated to the Complutense University, Centro Universitario Villanueva, was launched, with degrees in Business, Communication and Law, to which Psychology would later be added. Until 2020, both affiliated centers functioned as "a different way of being Complutense", as we proclaimed in our corporate communication. In other words, during this long period of four decades of affiliation to the UCM, we have assumed that this affiliation allowed us to be a true university institution in which the classic missions of any university -generating knowledge through research, transmitting knowledge through teaching and transferring knowledge to society- could be developed, as in our reference university, but with a seal of our own.

This differential seal has been and will continue to be our focus on the student and on a personalized education that attends to the uniqueness of each student and that seeks his or her global development as a person and not only his or her professional and labor training.

In 2018 we initiated the procedures for our transformation into a private university. The reasons for seeking this disassociation were threefold: to have full autonomy in the design of the curricula, to launch doctoral studies, and to address the high costs of affiliation, which made future growth projects unfeasible. We were approved as a private university in 2020, a year in which we started with all the planned degrees. And a few weeks ago we celebrated the graduation ceremony of our first graduating class of students from Villanueva University.

From now on, a stage of consolidation and growth begins as a university with full autonomy to develop its project. We want to be a university of reference, and to do so, we cannot forget where we come from and what we have learned along the way.

How do you define Villanueva and what differentiates it from other university centers? Is there a "typical university student" at Villanueva or do you not believe in labels?

-I don't believe in labels, but I do hope that our university will produce people with a positive way of facing their role in society, of being in the world.

We understand the mission of the University in its classical sense, as an institution where those who seek truth through study live together, which requires the education of attitudes (openness, curiosity...), intellectual habits (rigor, precision...) and moral habits (effort, sincerity...). To achieve this, we have designed a global program called IMPRONTA This includes several specific programs that we are progressively deploying.

The result of this effort should not be a "typical university student," because each person is unique, but rather university students characterized by two fundamental traits.

First of all, we want our students to be people who know the reality around them and are able to interpret it and get to the bottom of it, in order to improve it.

You can only improve what you know. To this end, we have implemented two sets of tools. On the one hand, the CORE Program of liberal arts and sciences, which complements the curriculum with subjects focused on developing the intellectual openness of our students to everything that surrounds them: social and political reality, the great questions of science, aesthetic knowledge, reflection on the human being himself...

On the other hand, the development of the ability to make critical judgments and to analyze what is observed is enhanced through active methodologies, progressively implemented in all degree programs and complemented with training activities developed in a cross-cutting manner that seek to strengthen and reinforce specific skills: the art of writing, public speaking, teamwork, leadership skills...

The second trait that we hope will characterize the students who leave our university is that they will be people capable of making responsible decisions in their professional and social spheres in the service of the common good. To this end, we rely on pedagogical initiatives such as the Service Learning (SL) methodologyThe aim is to develop in students the capacity to link their professional and academic knowledge with the attention to social needs, sensitizing them to the practices of the social sector. pro bono.

Villanueva has an undeniable Christian imprint. How does this translate into your daily life, in your academic life, in your conception of teaching and content?

Christian-inspired universities are working to deepen our identity in order to provide the answers that people and today's world need.

What we are and what we do has to do directly with how we understand the human being, how we transfer a concrete idea of the person -a clearly Christian concept- to the field of education.

This idea of personhood starts first of all from the notions of truth and freedom. In our case, the concrete operational implications are clear.

We believe in an education centered on the accompanied, but radically free, search for truth. This translates into two principles of action.

At the teaching level, we help our students to identify, formulate and accept the essential questions (about the science they study, about the society in which they live, about the human being, about themselves) because we understand that the purpose of education is the growth of the person, which can only occur from a freedom that tends to and is nourished by the truth.

In the field of research, it means that we place the love of knowledge and the desire to improve society above academic success, without renouncing it.

The second axis revolves around the equal dignity of persons. This leads us to approach our educational task and our relationships with others with humility, welcoming our students without discrimination and seeking convergence with other people and educational and research entities that participate, in one way or another, in the same "community of values".

A third axis is built around the principles of co-creation and responsibility proper to the Christian conception of work. For us, this also has concrete operational implications: we are committed to pursuing excellence in all our activities, aware of the transcendence of our work. We seek this excellence in the four areas of our activity: teaching, research, administration and governance, developing processes, policies, programs and actions aimed at continuous improvement in each of them.

Carmen Fuente addresses students at a Villanueva University event.

We live in times that are sometimes convulsive in the university environment, both because of legislative instability in educational matters and because of the irruption of extreme ways of thinking in the University. How do you experience these realities from Villanueva?

-It is true that the legislative framework generates uncertainty and, above all, defines conditions for the development of university projects that can sometimes seem too burdensome or too interventionist. For the moment, we assume this environment as the framework in which we must work without letting it determine us, to the extent that we aspire to higher and more ambitious standards than those established by the range of laws, decrees and development regulations to which we are subject.

It is also true that polarization and ideologization are looming as a threat to the university worldwide. I believe that this is a risk of unpredictable depth that threatens the essence of the university and I am confident that it can be overcome.

Villanueva is going to enter the field of bio-health education with the degrees of Physiotherapy and Nursing. What are the challenges of this new line of higher education?

-For Villanova University the implementation of these degrees in the area of Health Sciences is a transcendental step not only because it takes us into the development of degrees inspired by the humanization of carebut also because it represents a qualitative leap towards our configuration as a global university.

This humanization of care, or theory of care, has been at the core of the design of the curricula of these new degrees. Scientific studies show that the humanization of care results in greater health benefits: accompaniment is part of the process and helps to achieve a more effective recovery. This is significant, because accompaniment, in this case of the students, has been the hallmark of Villanueva since its beginnings; this is only one axis of the new degrees, it is a natural decline of our identity.

This is how we face this challenge, defending a position that values humane treatment, which substantially improves any therapeutic decision based on the most appropriate scientific criteria. To a great extent, it is a return to nursing understood in the most traditional way, that which is "at the bedside"; that which advances at the same pace as scientific advances, but which does not forget that the patient must be at the forefront of the whole process.

This challenge has also meant, in the shorter term, the creation of a new campus in Pozuelo. These facilities have a Simulation Center that incorporates state-of-the-art equipment and all the material used will be for clinical use, which will facilitate the recreation of high-fidelity environments. Internships will occupy between 25-40% of the course load of the Degree.

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The World

Kenny Ang: "Pope's trip symbolizes a moment of spiritual renewal for Indonesian Catholics".

Pope Francis will be in Indonesia from September 3 to 6, 2024. The country's Catholics are eagerly preparing for this visit, as shown in this interview with Kenny Ang, who says that the Pontiff is "a deeply influential figure for Indonesian Catholics".

Paloma López Campos-August 29, 2024-Reading time: 3 minutes

Pope Francis' trip to the various countries of Asia and Oceania is an important event for Catholics. Moreover, the fact that some of these regions have a majority population of other religions makes this occasion even more special.

This is how Kenny Ang feels, a priest from Indonesia who now lives in the Altomonte Priestly College (Rome) and who completed his studies thanks to a scholarship from the CARF Foundation. In this interview with Omnes he explains the context in which the Catholics of his country live, the geographical distance but spiritual closeness with Pope Francis and the impact that the visit of a Pontiff has on the faith of the communities.

What is the situation of Catholics in Indonesia?

-Indonesia, with a population of approximately 275 million, is home to more than 8 million Catholics, accounting for about 3.1 % of its population. This figure exceeds the Catholic population of countries such as Ireland, Norway and several Central and South American nations such as Uruguay and Costa Rica.

Although they are a minority, the Catholics in Indonesia are widely distributed in various regions and actively participate in social, educational and charitable activities, enriching the cultural and social fabric of the nation. 

However, like other religious minorities, Catholics face occasional challenges, such as localized tensions or security incidents affecting their communities. 

The attack The most recent targeting of a Catholic church in Indonesia occurred in 2021, underscoring the periodic concern for the safety of religious minorities.

However, Indonesia constitutionally upholds religious freedom, which allows Catholics and other religious groups to openly practice their faith and contribute to the diverse composition of the country's society.

Is the Pope a distant figure for the country's faithful because of the miles that separate them from Rome?

-Despite the physical distance that separates the Vatican from Indonesia, the country's faithful do not see Pope Francis as a distant figure. Modern communication technologies, such as television, internet and social media, effectively bridge this geographical distance, allowing Indonesian Catholics to maintain a close connection with the Pope and his teachings.

In addition, the Pope's pastoral visits to various countries, including Indonesia, serve to deepen this connection by providing direct opportunities for interaction. Overall, despite the significant physical distance, Pope Francis remains a deeply influential figure for Indonesian Catholics.

How important do you think the Pope's September trip is for Catholics?

-Two previous Popes, both later canonized as saints, visited Indonesia: St. Paul VI in 1970 and St. John Paul II in 1989.

The official logo for the upcoming visit of Pope Francis in September 2024 shows the Pontiff with his hand raised in blessing, on a background featuring a golden Garuda, an eagle venerated in Indonesian culture, depicted in the traditional batik style. 

The logo includes a map of Indonesia showing the diversity of the archipelago, characterized by numerous ethnic groups, languages, cultures and religious traditions. The apostolic journey is guided by the motto "Faith - Fraternity - Compassion".

With this in mind, the upcoming papal trip to Indonesia has profound significance for the country's Catholics in several ways:

1. This visit would be an integral part of the Pope's mission to foster faith and unity within the universal Church, driven by a genuine admiration for the Indonesian people, regardless of their religious affiliation (see John Paul II, Homily at the Holy Mass in the Stadium of Istora Senayan in Jakarta, Indonesia, October 9, 1989).

His presence would aim to inspire and support Indonesian bishops, priests, religious and lay Catholics, renewing their commitment to spreading the Gospel and strengthening their role in a pluralistic society.

3. Recognizing the fundamental role of the Catholic laity, the Pope will ask them to reaffirm their dedication to fostering family life, serving the disadvantaged, and contributing to national development and peace (see John Paul II, Homily at Holy Mass at the Stadium of Istora Senayan in Jakarta, Indonesia, October 9, 1989).

4. Overall, the Pope's visit promises to be a deeply spiritual and joyous occasion for the Church in Indonesia, allowing local Catholics to reaffirm their faith in Christ and their dual identity as fully Catholic and fully Indonesian (see John Paul II, Homily at Holy Mass at the "Istora Senayan" Stadium in Jakarta, Indonesia, October 9, 1989).

The Pope's evident pastoral concern for the Church in Indonesia and his respect for people of all faiths in the country underscore the importance of this visit. Continuing the legacy that began with the visit of Pope Paul VI in 1970, Pope Francis' trip symbolizes a significant moment of spiritual renewal for Indonesian Catholics, reinforcing their role in spreading the Gospel within their nation and supporting them as a minority group in a diverse and pluralistic society.

The culture of prevention

It is increasingly common to meet people who normalize the consumption of drugs and alcohol for recreational use. This situation requires not only education and awareness-raising, but also anticipating substance abuse by promoting a culture of prevention.

August 29, 2024-Reading time: 3 minutes

All the Lopez G. family met after a long time to spend time together, reuniting brothers, cousins, uncles, aunts, uncles and grandparents. They shared with sadness a reality that is beyond us: 6 of the young people in the family, cousins among them, were already in advanced stages of addiction to drugs and alcohol. The comments expressed, in a veiled way, a kind of surrender to the phenomenon: "youth is lost, there is nothing more we can do, we have already tried everything, friends are more influential than parents and siblings", etc.

The Church is aware of this problem and, although not enough, has been acting effectively, in coordination with medical, legal and specialized institutions for quite some time. 

Pope Francis recently asked us not to give up in the face of the phenomenon and to fight in a coordinated manner to combat this evil: we are working hard on recovery, but we need to invest much more in prevention, he warned. 

A few years ago, the Dicastery for the Service of Integral Human Development organized an international conference entitled "Drugs and Addictions, an Obstacle to Integral Human Development. In it, Archbishop Pietro Parolin stated that the phenomenon of addictions was described as a worldwide emergency for decades, and today it is presented as a pandemic with multiple and changing facets.

The lack of values has a particular impact on young people who, unable to find answers to their legitimate questions about the meaning of life, seek refuge in drugs, the Internet or gambling, receiving in exchange fragments of ephemeral pleasures instead of longing for freedom and true happiness.

In 16 states in the United States and in other countries, for example, the use of cannabis has been "legalized". A whole sophisticated world has been built around its acceptance and the idea is sold that its recreational use is harmless.

However, experts such as Nora Volkov, director of the U.S. National Institute on Drug Abuse (NIDA), conclude that although not all users will develop dependence, it is known that 98 % of heroin users started using cannabis. They also state that the coincidence of three factors exponentially increases the risk of acquiring diseases such as schizophrenia and other types of psychosis. These factors are: regularity of use, early age of onset (15 years) and high content of HTC (psychoactive constituent of cannabis).

On the other hand, it is known that the legal marijuana business generates 280 million dollars in taxes in the state of Colorado alone, more than those generated by the sale of alcohol and tobacco combined, which is very good credit! But it is curious that by law, what is received for this item is specifically destined to the health system and services for drug addicts. Since its legalization in these states, cases of suicide, domestic violence, hospitalizations and drug-related deaths have increased.

Of course the production, sale and distribution of drugs is a very successful business, but do we have to get rich at the cost of so much pain? By being creative, could we generate businesses that contribute to the common good? Wouldn't it be much better to allocate resources to prevention? It seems utopian, but it depends on the sum of our wills! 

In the words of Cardinal Peter Turkson: "We are called to care for one another, so it is important to promote a culture of solidarity and subsidiarity oriented to the common good; a culture that is opposed to selfishness and utilitarian and economic logic, and that instead leans towards the other to listen to him, in a path of encounter and relationship with our neighbor, especially when he is more vulnerable and fragile, such as those who abuse drugs".

Pope Francis listed some successful efforts in recovery such as the groups called "cenacles" where Christ reigns and community life together with good habits are healing and rebuilding lives. He also proposed some prevention solutions: job opportunities, education, sports, healthy living: this is the way to drug prevention, he said. 

If we see this phenomenon growing in our environment, let's not let our guard down, there is so much to do!

Let us calmly consider these recommendations of the Pope and commit ourselves to act in the field in which we can do so. You can influence politics with laws that work in favor of prevention; in education with well thought-out campaigns promoting values and worthy ideals; in the labor field generating employment for young people; in sports or art promoting tournaments, exhibitions and competitions that motivate young people to use their time in a creative and healthy way; in your family, living together with joy, avoiding bad examples, enjoying nature and sowing culture and faith. 

We are all called to live with the dignity of God's beloved children. His face is in each of our brothers and sisters! For the love of God, let us work on prevention and reduce to a minimum the consumption of drugs and alcohol.

The authorLupita Venegas

Sunday Readings

Interior cleansing. 22nd Sunday in Ordinary Time (B)

Joseph Evans comments on the readings for the 22nd Sunday in Ordinary Time and Luis Herrera offers a brief video homily.

Joseph Evans-August 29, 2024-Reading time: 2 minutes

We are rightly concerned about the environment and we see more and more clearly how wrong pollution is. Not only is it selfish, but it also damages this beautiful planet that God has given us. 

But if the effect of inner thoughts could be visibly seen, we would be very careful about what we think, because they are like spiritual pollution. They pollute our spiritual environment, our mind and our community. 

Jesus teaches us about this in today's Gospel, warning us against a life of faith based merely on externals. This is a great danger that religious believers especially can face. 

The ancient Jews were scrupulous about ritual cleanliness. They were not so concerned with purity of soul. Some Catholics today may be very rigorous with liturgical prescriptions, but they look down on others with pride, just as the Pharisee in the parable looked down on the sinful tax collector.

Our Lord lists a series of sins that arise from the heart: "For from within, out of the heart of man, proceed evil thoughts, fornications, thefts, murders, adulteries, covetousness, malice, frauds, wantonness, envy, slander, pride, frivolity. All these evils come from within and make a man impure". 

Based on the teachings of Christ, the Church distinguishes between internal and external sins. The latter are actions that can be seen or heard, but internal sins are simply thoughts. We think them, but no one sees them except God, who will judge us for our every thought (cf. Rom 2:16). When God gave us the 10 commandments, he also forbade internal sins, which are covered by the last two commandments: "Do not covet your neighbor's wife" and "Do not covet your neighbor's goods". These two commandments invite us to control our thoughts. Outward action is of no use if our heart is corrupt: in fact, it only leads to hypocrisy and thus to further condemnation.

The Church teaches that, in many respects, internal sins are more dangerous than external sins, because they are much easier to commit and because, if we do not control them, they soon lead to sinful deeds.

Therefore, our faith asks us to strive to control our thoughts and even our sight. If we look at impure things or look at others as mere bodies, using them for sexual pleasure in our thoughts, it is like a moral pollution. We are corrupting our heart. And the same is true if we allow ourselves to think negatively of others.

Homily on the readings of the 22nd Sunday in Ordinary Time (B)

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

The Vatican

"Conscientiously repelling migrants is a grave sin," Pope says

On the feast of St. Augustine, Pope Francis condemned even more harshly than usual "the evil culture of indifference and discarding" of migrants, calling it a "grave sin" to "conscientiously repel migrants". And he called for "the expansion of safe and legal access routes" for them.

Francisco Otamendi-August 28, 2024-Reading time: 4 minutes

The Pontiff has carried out in the catechesis The President of the United Nations, Mr. Matsuura, has called for an urgent reflection on the plight of migrants, "a very serious humanitarian crisis" in which they are dying in seas and deserts that have become "cemeteries", in the context of a culture of indifference and discarding.

"Today, postponing the usual catechesis, I would like to pause with you to think of the people who - also at this moment - are crossing seas and deserts to reach a land where they can live in peace and security", the Pope began a dramatic reflection, in which he asked for the prayer of all and the union of "our hearts and our strength, so that the seas and deserts are not cemeteries, but spaces where God can open paths of freedom and fraternity". 

"Safe and legal access routes"

"Brothers and sisters, on one thing we can all agree: on those deadly seas and deserts, migrants of today should not be. But it is not through more restrictive laws, it is not through the militarization of borders, it is not through rejection that we will achieve this," the Holy Father denounced.

"On the contrary, we will achieve this by expanding safe and legal access routes for migrants, by facilitating refuge for those fleeing war, violence, persecution and various calamities; we will achieve this by promoting by all means a global governance of migration based on justice, fraternity and solidarity. And by joining forces to combat human trafficking, to stop the criminal traffickers who mercilessly profit from the misery of others".

"Sea and desert: these two words reappear in many testimonies I receive, both from migrants and from people who undertake to rescue them. When I say 'sea', in the context of migration, I also mean ocean, lake, river, all the treacherous bodies of water that so many brothers and sisters from every part of the world are forced to cross to reach their destination," he continued.

"Repelling migrants, a grave sin".

And 'desert' is not only sand and dunes, or rocky, "but also all those inaccessible and dangerous territories such as forests, jungles, steppes, where migrants walk alone, abandoned to their fate. Today's migration routes are often marked by crossings of seas and deserts, which, for many, too many people, are deadly. Some of these routes are better known to us, because they are often in the spotlight; others, most of them, are little known, but no less traveled. 

"I have spoken about the Mediterranean many times, because I am Bishop of Rome and because it is emblematic: the Mare Nostrum, a place of communication between peoples and civilizations, has become a cemetery. And the tragedy is that many, most of these dead could have been saved. It must be said clearly: there are those who work systematically by all means to repel migrants. And this, when done with conscience and responsibility, is a grave sin". 

Seas and deserts, biblical places

The Pope recalled that "the sea and the desert are also biblical places charged with symbolic value. They are very important settings in the story of the Exodus, the great migration of the people guided by God through Moses from Egypt to the Promised Land. These places are witnesses to the drama of the people fleeing oppression and slavery. They are places of suffering, of fear, of despair, but at the same time they are places of passage towards liberation, towards redemption, towards freedom and the fulfillment of God's promises (cf. Message for the World Day of Migrants and Refugees 2024)". 

Prayer

"I want to conclude by acknowledging and praising the efforts of so many good Samaritans, who do their utmost to rescue and save wounded and abandoned migrants on the routes of desperate hope, on all five continents." 

"These courageous men and women are a sign of a humanity that does not allow itself to be infected by the evil culture of indifference and discarding. And those who cannot be like them 'on the front line' are not excluded from this struggle for civilization: there are many ways to contribute, first and foremost prayer," Francis stressed. 

Let us unite our hearts and our strength, he concluded, "so that the seas and deserts are not cemeteries, but spaces where God can open paths of freedom and fraternity". 

Praise to Poles for their hospitality 

In his greeting to the Polish pilgrims, the Pope said that "for some years now you have shown great Samaritan help and understanding towards the war refugees from Ukraine. Continue to be hospitable to those who have lost everything and come to you, counting on your mercy and your fraternal help. May the Holy Family of Nazareth, who also, in times of danger, sought refuge in a foreign country, sustain you in this. May God bless you.

Ask St. Augustine and Our Lady for the consolation of migrants

In his words to the German, French and Italian-speaking pilgrims, the Pontiff referred to St. Augustine. For example, he pointed out to the German-speaking pilgrims: "Today we celebrate the memory of St. Augustine. After a long interior search, he understood how much God, our Creator, loves us and that our restless hearts find rest and peace only in him. I too wish you this experience of the peace of God, which surpasses all understanding (cf. Phil 4:7). Let us pray to St. Augustine, whom we celebrate today, that the seas and deserts may become spaces where God can open paths of freedom and fraternity". 

To the French-speaking people, he also said: "Let us pray to St. Augustine, whom we are celebrating today, that the seas and deserts may become spaces where God can open paths of freedom and fraternity".

In his greeting to the Spanish-speaking pilgrims, the Pope encouraged: "Let us pray to the Lord for so many people who are forced to leave their homes in search of a future, and for those who receive and accompany them, restoring hope and opening new paths of freedom and fraternity. May Jesus bless them and may the Holy Virgin, Consolation of migrants, watch over them".

.

The authorFrancisco Otamendi

Culture

Jordan, from the Islamic conquest to the present day.

In this second part of the series on Jordan, Gerardo Ferrara narrates the history of the country from the Arab conquest to the present day.

Gerardo Ferrara-August 28, 2024-Reading time: 7 minutes

A key date in the history of modern Jordan is August 20, 636, which marks the Islamic conquest of Syria and Palestine (with Transjordan), when the forces of Caliph Omar (one of the Rashidan caliphs, the first successors of Muhammad) defeated the Byzantine Empire at the Battle of Yarmouk, right in present-day Jordan.

Later, the region became an integral part of the nascent Islamic empire, particularly the Umayyad caliphate, with its capital at Damascus. The Umayyads built numerous castles, palaces and military posts in the desert, such as Qusayr Amra and Qasr Al-Jaranah.

From 750 AD, it was the turn of the Abbasids, the dynasty that ruled the Islamic empire and the new capital, Baghdad. During this period, Jordan was part of the large province of Syria, called Bilàd al-Sham.

The Crusades and the Ottoman Empire

Like its neighbors Palestine and Syria, Jordan was also affected by the Crusades and was the scene of numerous battles. Famous is the castle of al-Karak (on the ruins of the ancient Moabite capital), built by the Crusaders to control trade routes in the newly conquered territories, but which soon fell into the hands of Saladin, the famous Islamic leader and founder of the Ayyubid dynasty, when he reconquered the region at the end of the 13th century.

The Ayyubids were succeeded, from 1260, by the Mamluks (a military dynasty of servile origin, the term mamluk, in Arabic, means "possessed", "slave"), who defeated the Mongols, restoring a certain economic and political stability to the region.

Like many of the countries of the Middle East and North Africa, Jordan was annexed to the Ottoman Empire in 1516. During the Ottoman period, which lasted more than four hundred years, the entire area of Palestine, Syria and Jordan, as well as others, suffered a great economic decline, becoming largely rural and overdue.

The Red Sea

The Arab Revolt and Lawrence of Arabia

Jordan followed the fate of neighboring Palestine even before (Hussein-McMahon and Sikes-Picot Agreements), during and after the World War Iwhen it was the scene of the Arab Revolt against Ottoman rule (1914-1916). At this juncture a British army officer, archaeologist and writer, Thomas Edward Lawrence, who became famous as Lawrence of Arabia, especially distinguished himself.

Lawrence played an important role as a liaison between Arab rebel forces and the British army against the Ottoman Empire, personally coordinating and directing guerrilla operations that contributed to the defeat of the Ottomans in the region. He talked about it in his famous book "The Seven Pillars of Wisdom", but the story is also known to us from the movie "Lawrence of Arabia".

Thanks to the support of the British and the sheikh of Mecca, the Hashemite sherif (from the Arabic sharìf, nobleman) Hussein ibn 'Ali (founder of the dynasty to which the current royal family of Jordan belongs, a dynasty that ruled first in the region around Mecca, Hijaz, and then in Iraq and Transjordan, and whose origins go back to Hashim ibn ῾Abd Manaf, Muhammad's great-grandfather), the Arab forces contributed to the final fall of the Ottoman Empire and to the creation of new borders and states in the Middle East, obviously according to the plans of the Western powers, especially Great Britain, which, with the San Remo Conference and the Treaty of Sèvres (both 1920) was assigned (what a coincidence!) the Mandate over Palestine and Transjordan. And in 1921 Emir Abdallah I, son of Sherif Hussein, was appointed to rule the new Emirate of Transjordan, under British supervision (Mandate).

The Hashemite Kingdom of Jordan

In 1946, Transjordan finally gained formal independence from the British Mandate and officially became the Hashemite Kingdom of Jordan, with Abdullah I as monarch. Since its birth, the Kingdom of Jordan has been involved in several regional conflicts, including the First Arab-Israeli War of 1948-1949, which led to the country's annexation of the West Bank and the West Bank. East Jerusalem (Jordan did not relinquish sovereignty over these territories until 1988, in favor of a future Palestinian state).

In 1952, Hussein ascended the throne and ruled the country for almost fifty years, until his death in 1999.

During his reign, Hussein had to face a thousand external and internal difficulties: the Cold War, with Jordan always on the side of the United States and Great Britain, the Arab-Israeli conflicts (in particular the Six-Day War in 1967 and the Yom Kippur War in 1973) and a thousand economic and social problems, especially that stemming from an ever-increasing influx of Palestinian refugees, whose paramilitary organizations, mainly the Palestine Liberation Organization (PLO), came over the years to build a veritable state within the state, undermining the authority of the Jordanian government and monarchy and involving the country, reluctantly, in conflicts with its powerful Israeli neighbor.

Black September

Thus, in 1970, especially in the month of September (from which the "Black September" conflict takes its name), King Hussein decided to wipe out the power of the Palestinian organizations in order to regain full control of the territory. The confrontation between the government forces and the Palestinian organizations was very bloody (tens of thousands of people died on both sides) and lasted a whole month. Eventually, the PLO forces were expelled from Jordan and found refuge in Lebanon (where practically the same thing happened, but to a much greater extent).

Black September marked a turning point in Jordanian-Palestinian relations and led to the formation of the terrorist group of the same name, responsible for the bombing and kidnapping of Israeli athletes at the 1972 Munich Olympics.

In 1994, Jordan signed a peace treaty with Israel, with normalization of relations and important benefits for both parties.

Petra Treasury

Upon Hussein's death, his son Abdallah II, who had always been at odds with his younger brother, Prince Hamzah, ascended to the throne. Despite Hussein's desire for Hamzah to become king after Abdallah, Abdallah deprived his brother of the title of crown prince in 2004, which led to his being accused in 2021 of mobilizing citizens against the state and placed under house arrest.

After securing his release, he was placed under house arrest again in 2022, after Hamzah renounced the title of Jordan's prince and publicly accused the country's institutions of not conforming to his late father's wishes. Nevertheless, Abdallah has striven to modernize the country, promoting economic and social reforms, but Jordan now faces a number of difficulties due to the aftermath of the Arab Springs (2011), with civil wars in Syria and Iraq and the resurgence of the Israeli-Palestinian conflict, as well as high unemployment and poverty rates and domestic political pressures for further democratization.

Minorities in Jordan

Among the ethnic minorities present in Jordan, we have mentioned in a previous article the armeniapresent with a few thousand (3,000). Another interesting but more numerous community (between 100 and 170 thousand) is that of the Circassians. Originally from the Caucasus, in particular Circassia, today part of Russia, they were forcibly exiled by the Russian Empire in the 19th century, during the Caucasian Wars and the Circassian Genocide (between 800,000 and 1.5 million dead, 90 % of the Circassian people).

The survivors found refuge in the Ottoman Empire, settling in various parts of present-day Jordan, but also in Israel and Syria. The Circassians maintained a strong cultural identity, preserving their language (Circassian, related to Abkhaz) and traditions. Their communities are known for their organization, military prowess (the Jordanian Royal Guard is a Circassian guard) and respect for traditions.

Among the religious minorities, the most important is the Christian minority, which constitutes about 2-3 % of the total population (250,000 believers). Compared to other Arab Islamic countries, Christians in Jordan (as in Lebanon and Israel) enjoy a certain religious freedom and a relatively privileged position in the economic and social fabric of the nation.

Christians in Jordan

The Christian presence in Jordan, as we saw in the previous article, followed immediately after the death of Jesus and has remained constant, despite massive Islamization, up to the present day. The Orthodox Church of Jerusalem is the confession with the largest number of Christian faithful, followed by the Catholic Church (80,000 people, mainly of Melkite and Latin rite, but also Armenian, Maronite and Syriac) and several Protestant churches. Most Christians live in the cities of Amman, Madaba, Karak and Zarqa.

Siq, main entrance to the ancient city of Petra

Although the state religion is Islam and the royal family itself claims descent from Muhammad, the Jordanian Constitution guarantees religious freedom and the right to practice one's faith, if it is not contrary to public order and morality. Jordanian Christians have the right to build churches, run schools and other social institutions (considered the best in the country) and are well represented in political, economic and social institutions, occupying reserved seats in parliament and even important positions in the government and the armed forces.

The best-known Christian (Catholic) social and charitable institution in the country is the Our Lady of Peace Center (Olopc), near Amman, which welcomes and cares free of charge for the disabled, refugees and the poor who cannot be cared for by the state. Founded in 2004 for disabled children and youth between the ages of 5 and 14, the center has since distinguished itself by hosting dozens of Syrian and Iraqi refugee families fleeing civil wars in their countries.

Despite the prestige and relative freedom they enjoy in Jordan, local Christians find themselves in an increasingly fragile situation, not least because of the upsurge of conflicts in neighboring nations, which expose them to pressure from the Islamic majority and reprisals, as well as the growing economic and demographic crisis.

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The Vatican

Pope asks "not to touch the churches

Rome Reports-August 27, 2024-Reading time: < 1 minute
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Pope Francis has been critical of the law on religious matters passed in Ukraine that outlaws any activity of the Orthodox Church linked to Russia.

At the Angelus on Sunday, August 25, the Pope asked "let whoever wants to pray be allowed to pray in what he considers to be his Church. Please, let no Christian church be abolished directly or indirectly. Churches are not to be touched.


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.

Photo Gallery

Supermoon shines in Cologne

A supermoon, known as a blue moon and "sturgeon moon," rises behind Cologne's famous Gothic cathedral on August 19, 2024.

Maria José Atienza-August 27, 2024-Reading time: < 1 minute
Culture

The cathedral of Speyer, the largest Romanesque church in the world

Built in the 11th century, the Cathedral of Speyer is the burial place of German emperors and kings. Here, St. Bernard of Clairvaux wrote the hymn "Salve Regina"; both St. Edith Stein and St. John Paul II prayed before the statue of the Virgin Mary.

José M. García Pelegrín-August 27, 2024-Reading time: 4 minutes

The cathedral of Speyer is the largest Romanesque church in the world. Dedicated to the Virgin Mary and the protomartyr St. Stephen, its miraculous image made it an important place of pilgrimage in the diocese. It is said that St. Bernard of Clairvaux added the invocations "o clemens, o pia, o dulcis virgo Maria" to the hymn "Salve Regina" before this image.

Destroyed by the French revolutionary troops in 1794, Pope Pius XI donated a new pilgrimage image in 1930. St. Edith Stein and Pope John Paul II, for example, prayed before it.

The construction of the cathedral of Speyer

The ambitious cathedral project was initiated by King and later Emperor Conrad II around 1025. He ordered the construction of the imperial cathedral and St. Mary's Cathedral in Speyer, for which a canal was built from the Palatinate Forest to the Rhine in order to transport the necessary stone and timber. Despite these efforts, neither Conrad II (990-1036) nor his son Henry III (1017-1056) saw the completion of the cathedral during his lifetime.

Henry III donated the "Gospels of Speyer", an illustrated work of the four Gospels, for the consecration of the high altar in 1046. The entire building was consecrated in 1061, under the reign of his grandson Henry IV (1050-1106). However, just 20 years later, Henry IV ordered the demolition of half of the cathedral to rebuild it larger. Only some parts, including the old crypt, remained intact.

In 1106, the year of Henry IV's death, the new cathedral was completed with a length of 134 meters and a width of 33 meters, making it one of the largest buildings of its time.

Façade of the Cathedral of Speyer (Wikimedia Commons / BlueBreezeWiki)

Unique architecture

The plan of the basilica is characterized by the balance between the eastern and western parts and the symmetrical towers that frame the structure formed by the nave and transept. The building became the first fully vaulted church in Europe in 1077 at the behest of Henry IV. Its structure influenced the development of Romanesque architecture in the 11th and 12th centuries; the plan was frequently adopted, especially in the Rhineland. The vaulting of the central nave was the first of this size since Antiquity, with a specific vaulting system, in which two bays of a side aisle correspond to each bay of the central nave. The cathedral of Speyer is also the first church with a completely surrounding and accessible dwarf gallery.

Particularly noteworthy is the crypt, which dates from the first phase of construction and was probably consecrated in 1043. It extends under the entire choir and transept. Four sections of rooms join to form a wide vestibule crypt, almost seven meters high. The alternating red and yellow sandstone arches symbolize the divine order that structures Christian life.

Vault of the cathedral of Espira

Destructions and restorations

Throughout history, the cathedral has been destroyed several times. During the War of the Palatinate Succession, Speyer was occupied by French troops in 1688 and the cathedral burned down in 1689, collapsing large parts of the building. However, the tombs of the Salios, except for that of Henry V, survived due to their depth. A valuable image of the Virgin Mary, kept in a reliquary, was also saved.

In 1773, the basilica was restored to its original dimensions by Franz Ignaz Michael Neumann, who redesigned the western building in Baroque style. Between 1846 and 1853, the cathedral was decorated with paintings by Johann Schraudolph commissioned by King Ludwig I of Bavaria. Between 1854 and 1858, the Baroque facade was removed and rebuilt in Romanesque style according to plans by Heinrich Hübsch. These structural alterations and restorations document 19th century monument conservation practices, although some decisions are viewed critically today. At the same time, the building is of great importance for the development of restoration principles in Germany, Europe and the world after the fire of the 17th century.

Spire Cathedral, a UNESCO World Heritage Site

The cathedral was inscribed on the UNESCO World Heritage List in 1981, underlining its importance for German history. Conservation work has been supported by the German Foundation for the Protection of Monuments.

The cathedral of Speyer is not only a testimony to Romanesque art and architecture, but also to the tumultuous history and vicissitudes it has faced over the centuries. Four emperors (Conrad II, Henry III, Henry IV and Henry V), three empresses (Gisela, wife of Conrad II, Beatrix, second wife of Frederick I Barbarossa, and Agnes, his daughter), as well as kings of the houses of Habsburg, Staufen and Nassau are buried here. This makes the cathedral the most important burial place of the Middle Ages on German soil.

From its conception under Conrad II to modern restorations and preservations, the cathedral has survived wars, fires and stylistic changes, emerging as an enduring symbol of Germany's cultural and religious heritage.

Statue of King Adolf of Nassau (Wikimedia Commons / Berthold Werner)
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Spain

Spanish Bishops urge care for Creation

In their message for the Day of Prayer for the Care of Creation, the Spanish bishops ask Catholics to renew their commitment to "care for creation as something essentially linked to the social concerns of humanity."

Paloma López Campos-August 26, 2024-Reading time: 2 minutes

On September 1, the Church celebrates the Day of Prayer for the Care of Creation. This day begins the Time of Creation, which ends on October 4 and aims to focus on the care of the planet.

The motto for 2024 is "Hope and act with creation," a phrase that refers to the Letter of St. Paul to the Roman Christians. To join Pope Francis, the Spanish Episcopal Conference has published a message signed by the Episcopal Subcommission for Charitable and Social Action.

In the text, the Spanish bishops stress that "the Christian vision of the world emphasizes the central position of man within creation and his relationship with the natural environment". Because of this, "the human being is called to care for the natural 'home', but without considering himself as the absolute center of the universe".

The central position of man, the bishops emphasize, obliges him to "walk along the path of the good news of a committed hope, incarnated in the drama of the human and the natural, for the life of the integral ecology and universal fraternity".

God, man and creation

This responsibility of "care for creation interrelates the mystery of God with the mystery of the human being, because it goes back to the act of love with which God creates the human being in his image and likeness".

For this reason, the Episcopal Conference insists that "as Christians we must live our faith in a committed way, informed by the action of the Holy Spirit". It is precisely the Spirit who will make us feel "called to a true conversion centered on the living and sincere proposal of new lifestyles in the personal, social, political and economic spheres, as well as in the spirituality and experience of the transcendent and the religious.

The bishops conclude their message by reaffirming their commitment "to take firm steps in the interest of the care of creation as something essentially linked to the social concerns of humanity, inseparable from the concern for the development of universal brotherhood, as well as care for the weakest and most vulnerable".

Integral ecology

Fernando Bonete: "The machine is a mirror that allows us to discover the essence of the human being".

As a university professor, humanist and content creator, Fernando Bonete has experienced firsthand the strong impact of Artificial Intelligence. And perhaps that's why he sees the opportunities the technology represents for us today.

Paloma López Campos-August 26, 2024-Reading time: 7 minutes

With its arrival, Artificial Intelligence has brought with it an air of confrontation. Many authors have raised an "apocalyptic" cry, as Fernando Bonete Vizcaíno says. Lolo Young Journalism Award 2023 and PhD in Social Communication, Bonete is also the author of the book "The imaginary war. Desmontando el mito de la Inteligencia Artificial con Asimov", where he strives to show that the relationship between man and machine is not necessarily one of confrontation, but could be transformed into a collaboration that would result in a real progress of society.

As a university professor, journalist, and content creator at social networksFernando Bonete has experienced firsthand the strong impact of the Artificial Intelligence. And perhaps it is precisely for that reason that he is able to see the opportunities that technology represents for us today.

What can a humanist contribute to the Artificial Intelligence debate?

- The humanities have three fundamental pillars without which they would not be what they are. In the first place, surprise in the face of reality. Ortega y Gasset said that to be surprised is to begin to understand. That is to say, when one encounters reality and something catches one's attention and surprises one, that is when one begins to investigate the why, how and what of things. This is a fundamental pillar of the humanities, because from there comes everything else. The second pillar is to wonder about that which has amazed us, and the third is the search for an explanation of things that is not reduced to a single discipline, but is as complete as possible.

None of these three things can be done by the machine. The machine cannot be surprised by reality. It registers in a descriptive way what it is seeing, but it is not capable of wonder. The machine is not capable of asking itself questions, even though it can answer them. On the other hand, the explanation that machines give to our questions is always reduced to a series of questions, but it is not capable of making a global reading, because it lacks basic components of real intelligence, such as affectivity, emotion or context.

Therefore, the contribution of a humanist is everything, in the sense that nothing that the humanities contribute can be contributed by the machine.

A program has the limit of the code with which it has been made. If programming advances enough to design very elaborate codes, can't this theory about the advantage of humanities over artificial intelligence fall down?

- The future is unpredictable. I can only answer the question with evidence based on the current state. What the experts tell us is that the computational system on which machines are currently based has limits. Computing systems condition the machine to make abductive inferences, that is, to draw conclusions from repeated events over time that usually give a series of results that are also habitual. With this we leave out a fundamental component of the reaction to the reality of problems, which is, for example, creativity.

Creativity and innovation are associated with seeking different solutions to problems that have been occurring over time but that, due to a series of circumstances, need to be solved in a different way. Ultimately, the machine is not capable of providing these different answers to the previous ones.

Will computational systems change so that they move beyond the state of abductive inference and approach creativity? We don't know, but it would take a lot of computing power to do so. Now, even getting to that possibility, the machine will always lack the ability to feel, to emote, to believe and have faith, or even the fact that it has desires and purposes of its own. Therefore, even if its computing system were close to innovation, it will never be able to equal the human being because there is something proper to the human condition that the machine, by its artificial constitution, will never be able to have.

Cover of the book by Fernando Bonete

In the book you distinguish between logic, which is characteristic of machines, and reasoning, which is characteristic of human beings. Can you elaborate on these concepts and explain the difference?

- The machine is capable of drawing logical conclusions from circumstances that it has already registered in one way or another in its own system. Reasoning takes us beyond this, in the sense that we do not only draw logical conclusions, but we are able, even without knowing those circumstances, by means of intuition, to take those conclusions a little further.

The machine cannot intuit, it has no perception of the context that we have. This intuition endows the solutions we provide with an immense richness.

Artificial Intelligence is a very valuable tool because it gets us up to speed. It's not going to replace us as long as we get back to the nature of what our work is about.

Fernando Bonete

You are a university professor and content creator. You have experienced the entry of Artificial Intelligence into these areas first hand. What can you tell us about the arrival of these programs in these areas?

- For me, Artificial Intelligence in these and other fields is an extremely valuable tool. I cannot share the pessimistic and negative view of many colleagues, although I understand it because it is based on a somewhat apocalyptic dominant discourse on the subject. But this discourse has no basis in science or experience.

The discourse that sees Artificial Intelligence as something negative is based on the assumption that Artificial Intelligence is going to replace teachers or content creators. This vision is not real, at least if we consider the role of the teacher and the content creator as they really should be.

(Unsplash / Jonathan Kemper)

If we understand the teacher's work as that of someone who comes to a class, "vomits" a manual and leaves, without generating original, own and critical thinking, encouraging students to participate in it, of course the teacher is dispensable and we can put a machine in his place. However, if the teacher develops his work by making the students generate their own thinking and ask themselves the right questions, then the teacher becomes irreplaceable. Because we have already indicated that the machine cannot do that.

The same goes for the content creator. If we think of the content creator as someone who copies, creates and recreates content that already exists, then of course he can be replaced by a machine. But if he dedicates himself to contributing something of his own and puts his personality and dedication into the creation of content, so that it is original and unique, then he will never be replaceable.

Therefore, I consider Artificial Intelligence to be a very valuable tool because it puts us in the driver's seat. It's not going to replace us as long as we get back to the nature of what our work is about. I am delighted that Artificial Intelligence has raised these concerns, because it is going to revive the university, it is going to make it find itself again. The same thing is happening in journalism, because journalists can no longer just copy and paste press releases, they have to go back to their job of knowing how to ask the right questions.

Would you say that Artificial Intelligence is really intelligence?

- No. From a technical point of view, what we call Artificial Intelligence is not intelligent, it is just a term we use to designate the concept. There are many very diverse and complex definitions, but to summarize we can define intelligence as the ability to solve random problems. By random, we mean any type of problem. Artificial intelligences can solve concrete problems, in some cases even better than humans, such as the game of chess. But when faced with a problem other than the one it is intended to solve, the machine cannot obtain an optimal result.

This does not mean that man can solve any kind of problem, but he has the tools to try if he wants to. At the moment there is no machine capable of solving random problems.

In addition, intelligence has an emotional component that the machine does not have. Intelligence is also driven by desire and will, by purpose, something the machine lacks.

By confronting man with the machine, we realize how important we have everything in our lives.

Fernando Bonete

Going back to the confrontation that many see, what would you like the collaboration between man and machine to look like?

- I use Artificial Intelligence a lot as an accompaniment to alleviate the tasks that are purely mechanical. This allows us to have more time to develop other tasks in which we need to put all our potential. I think that is the best use that can be made of these tools. The problem is in giving the machine tasks that should only be done by a human being. If we do this, we are shutting down.

artificial intelligence
(Unsplash)

What do we learn about man by putting him next to the machine?

- We learn that the machine does not have everything that is truly important in life: friendship, love, purpose, faith... By confronting man with the machine, we realize everything important that we have in our lives. In that sense, we discover everything that is unique to the human being. The machine is a fabulous mirror, because it allows us to discover the true essence of the human being.

We are in a society in which utility is a priority and we cannot deny that the machine is very useful. Can we not conclude that today the machine is much more valuable than man?

- We need to realize that a vision based on utility is wrong. It does not coincide with the true being of man. If we do not realize this, Artificial Intelligence will become a great risk for mankind. But, at the same time, we have a chance. We can finally realize that the utilitarian worldview does us no good.

Artificial Intelligence can be used to do things right or wrong. If we use it badly, we will go deeper into the utilitarian vision and we will shut down as a society. However, its arrival can be a point of reaction to see that we cannot define ourselves only by our utility, but that there are things intrinsic to human dignity that transfer from utility. It is in our hands to decide what we do.

The Vatican

Francis: hope for Nicaragua, freedom to pray in Ukraine

Pope Francis asked this Sunday if the words of Jesus "are for you, and also for me, words of eternal life", as St. Peter pointed out to the Lord. He also encouraged the people of Nicaragua to renew their hope in Jesus, and on the banning of the Russian Orthodox Church in Ukraine, he said that "there is no harm in praying".   

Francisco Otamendi-August 25, 2024-Reading time: 3 minutes

In the Angelus of this 21st Sunday in Ordinary Time, the Pope meditated on the passage from the Gospel which recounts "the famous response of St. Peter, who says to Jesus: 'Lord, to whom shall we go? You have the words of eternal life'". 

"It is a beautiful expression, which testifies to the friendship and trust that unites him to Christ, together with the other disciples. Lord, to whom we will go. You have the words of eternal life," the Pope stressed.

"Peter pronounces them at a critical moment, because Jesus has finished a discourse in which He said that He is the Bread come down from heaven. Some of the disciples who followed him also left him; the twelve, on the other hand, did not. They stayed, because in him they found words of eternal life: they heard him preach, they saw the miracles he performed, they shared with him the intimacy of daily life, the public moments", 

They do not always understand what the Master says and does. "Sometimes it is hard for them to accept the paradoxes of his love, the extreme demands of his mercy, the radical nature of his way of giving himself to everyone," the Holy Father continued. "It is not easy for them to follow Jesus, and yet among the many teachers of that time, Peter and the other apostles found in him alone the answer to their thirst for joy and love; only thanks to him did they experience the fullness of life they seek and which goes beyond the limits of sin." 

To be close to Him, to have Him as a friend

"All but one, even among many falls, remain with Him to the end. This also concerns us. Nor is it easy for us to follow the Lord and understand His way of acting and doing, but the closer we are to Him, the more we adhere to His Gospel, and receive His grace in the sacraments, are in His company in prayer, imitate Him in humility and charity, the more we experience the beauty of having Him as our friend and realize that He alone has the words of eternal life."

Finally, the Pope encouraged: "Let us ask ourselves to what extent Jesus is present in my life, to what extent I allow myself to be touched and provoked by his words, and I can say that they are also for me words of life. Brother and sister, I ask you: Are they for you, and also for me, words of eternal life? May Mary help us to listen to him and never leave him".

Courage to the Nicaraguan people, and freedom in Ukraine.

After praying the Angelus, the Pope encouraged the people of Nicaragua "to renew your hope in Jesus, remembering that the Holy Spirit guides history towards higher projects," especially in times of trial. He also referred to the recent decision of the Ukrainian parliament to ban the Russian Orthodox Church. Francis stressed "the freedom of those who pray, who commit no evil, and asked that no Christian church be abolished directly or indirectly". 

According to the official Vatican agency, the words of Pope Francis were as follows: "I continue to follow with pain the fighting in Ukraine and in the Russian Federation, and thinking of the norms of law recently adopted in Ukraine I am seized with a fear for the freedom of those who pray, because those who pray in truth always pray for everyone. One does not do wrong by praying. If someone does wrong to his people, he will be guilty of this, but he cannot have done wrong for having prayed. And then let whoever wants to pray be allowed to pray in what he considers his Church. Please, let no Christian Church be abolished, directly or indirectly. Churches are not to be touched!"

In addition, as he always does, he asked for the peace in Palestine and Israel, and in Myanmar. The Pontiff also prayed for those affected by monkeypox, especially in the Democratic Republic of Congo, and asked to facilitate the use of available technology and treatments.

The authorFrancisco Otamendi

United States

99 % of U.S. dioceses celebrate some Mass in Spanish

According to data published by the U.S. Conference of Catholic Bishops, nearly every diocese in the country has parishes that celebrate some Mass in Spanish. However, 55 % of the parishes do not have an institutional or formally established Hispanic ministry.

Gonzalo Meza-August 25, 2024-Reading time: 3 minutes

On August 21, the U.S. Conference of Catholic Bishops (USCCB) released data from a diocesan survey of Hispanic parishes and ministry in the country. The information from the survey will be used to launch the National Pastoral Plan for the Latin Ministry and its implementation over 10 years.

The survey highlights that 99 % of the nation's dioceses have several parishes that offer Mass in Spanish. These parishes serve the 27 million Latino Catholics, who represent approximately 40 % of the nation's Catholic population (67 million).

Notwithstanding this diocesan data, the reality differs at the local level, since of the 16,279 parishes in the country, only 28 % have Mass in Spanish (and/or bilingual), while only 17 % have "some type of Latino presence or apostolate". 55 % of parishes nationwide do not have an institutional or formally established Hispanic ministry (which does not mean that there is no Latino presence).

Differences according to the area

The data varies according to dioceses and areas. It is not surprising that the regions with border states such as Texas and California (which together with Florida, concentrate half of the Hispanic population) the percentage of parishes with Masses in Spanish is more than 80 %.

For example, in five dioceses in the state of Texas (Reno, Tyler, Laredo, El Paso and Brownsville), more than 90% of the parishes have Mass in Spanish. On the other hand, in four dioceses in California (Los Angeles, Fresno, Stockton and San Bernardino) this figure ranges between 83 and 89 %.

The survey also shows that there are dioceses in the Midwest and East where more than 50 % of their parishes have Mass in Spanish, such as Boise (Idaho), Arlington (Virginia), Memphis (Tennessee), Charleston (South Carolina), Charlotte (North Carolina) or Savannah (Georgia).

Fewer Catholics among Latinos

While the data seems encouraging (Catholics are the largest group among Latinos), the percentage of Hispanics who identify as Catholic has declined dramatically over the past decade as revealed by the Pew Research Center PRC. In 2022, "43 % of Hispanic adults identified as Catholic, down from 67 % in 2010. The proportion of Latinos with no religious affiliation stood at 30 % in 2022, up from 10 % in 2010," the PRC notes.

Oscar Cantú, bishop of San José and chairman of the Conference of Catholic Bishops' Subcommittee on Hispanic Affairs, said, "Surveys like this one are vital to understanding and addressing the Church's response to the needs and aspirations of our Hispanic communities.

The prelate noted that in addressing Hispanic ministry at the parish level, dioceses face common obstacles, such as a shortage of bilingual priests or limited human and financial resources in dioceses or parish communities.

Cantú added that the data will help "determine how we can continue to serve this sector of our Church and underscores the importance of an ongoing ministry to meet the needs of our Spanish-speaking brothers and sisters.

Data provided by the USCCB
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Culture

Adolfo Pérez Esquivel (1931): "Another world is possible".

Forty years after winning the Nobel Peace Prize (1980) the Argentine artist, intellectual and activist Adolfo Pérez Esquivel still deserves our attention; his voice continues to resonate among us in favor of those most in need.

Graciela Jatib and Jaime Nubiola-August 24, 2024-Reading time: 4 minutes

On the official X -formerly Twitter- account of the 1980 Nobel Peace Prize winner, Adolfo Pérez Esquivel [@PrensaPEsquivel].the following text can be read: "Peace is the fruit of justice. Another world is possible". The account is headed by a splendid photo of Esquivel with Pope Francis at the Vatican. His signature is usually accompanied by the Franciscan motto "Peace and Good", which he learned in his childhood, among orphanages and convents, until he was sheltered in parishes that marked a course and left traces in his identity. Pérez Esquivel was orphaned when he was only three years old and, as his father Cándido, a Spanish immigrant who worked as a fisherman, could not raise him, he gave him to an asylum. He finally found a home with his grandmother Eugenia, an illiterate but wise woman of Guarani origin.

When he received the Nobel Peace Prize at a solemn ceremony at the Oslo City Hall on December 10, 1980, the Gospel beatitudes resounded in his voice: "I want to do it in the name of the peoples of Latin America, and in a very particular way of my brothers the poorest and smallest, because they are the most loved by God; in their name, my indigenous brothers, the peasants, the workers, the youth, the thousands of religious and men of good will who, renouncing their privileges, share the life and path of the poor and struggle to build a new society.". And he added: "I come from a continent that lives between anguish and hope and where my history is inscribed, I am convinced that the option of the evangelical force of nonviolence opens up as a challenge and to new and radical perspectives.".

Strong convictions

Pérez Esquivel was probably one of the few Nobel laureates who, in his acceptance speech, repeatedly evoked the name of Christ and his teachings. He closed his speech by recounting the beatitudes as they appear in the Gospel of Matthew 5, 1-12, after invoking "the strength of Christ, our Lord, as he taught us in the Sermon on the Mount and that I want to share with all of you, with my people and the world.". The moving speech can be heard today in high quality on Youtube.

His moving message was backed by a life dedicated to struggle, nourished by the incredible strength of the convictions he cherished since childhood. Defender of human rights, recognized for denouncing the crimes of the civil-military dictatorship in Argentina (1976-1983) and by extension in all America, walking alongside the suffering peoples, the peasants, the "favaleros", the marginalized and exploited, as the Church has been denouncing in Medellín (1968), in Puebla (1979) and in Amazonia (2020).

Friend of the Pope

On the fortieth anniversary of his receiving the Nobel Peace Prize, Pope Francis highlighted the "courage and simplicity". of Adolfo Perez Esquivel. In a video, Francisco spoke about Pérez Esquivel as his "friend" y "neighbor"when he traveled to Rome, "is hosted across the street from a door next door to the Vatican.". "Thank you Adolfo for your testimony, in the beautiful moments, but also in the painful moments of the homeland, for your word, for your courage and for your simplicity".The Pontiff added in his message.

Finally, the Pope pointed out: "If you allow me to use a little daring Spanish, I will tell you that you did not believe it, and that has served us all well. A Nobel Prize winner who continues to do his job with humility. Thank you, Adolfo, God bless you, and please pray for me".

Pérez Esquivel in response to Pope Francis' message wrote: "Thank you, dear friend, for your words; you are a messenger of Peace. We pray for you." (Cfr. https://aica.org/noticia-el-papa-saludo-a-perez-esquivel-por-el-aniversario-del-nobel-de-la-paz).

Humanity and hope

In the foreword to his book Resist in hope, Perez Esquivel expresses: "I want to point out that my work is not an individual work, it is not the work of a single person. It is the struggle shared by many men and women throughout the continent and in other continents of the world. It is a struggle shared by many people who even anonymously, live in the most inhospitable places, without any resources but with a profound human wealth, offering their lives in the service of those most in need. Simply because there is hope in resistance".. Esquivel feels that it was his turn to be the visible face of so many others.

The prologue also includes a poem by Uruguayan poet Mario Benedetti: "What if I were to ask/ for you who are so far away,/ and you for me who am so far away, and both of us for/ the others who are far away and the others for/ us even though we are far away?". The answer lies in each one of us, in the ability to understand that life is about sharing hope.

In April 1977, Pérez Esquivel was arrested in Buenos Aires by the so-called "death squads". He was imprisoned and tortured for five days without any judicial process. In the torture cell, he discovered a wall on which another prisoner had written in his own blood: "God does not kill"..

For Pérez Esquivel, it is a cry of humanity. In the midst of horror and despair, faith emerges as a prayer amidst the darkness of ignominy and cruelty. An anonymous martyr, someone who left a trace of divinity in a Gethsemane devastated by human iniquity (A drop of time, p. 67).

The authorGraciela Jatib and Jaime Nubiola

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Resources

Mike Aquilina: "The renewal of the Church will come from the encounter with tradition".

Mike Aquilina, an expert in Patristics, is convinced that the problems that arose in the early days of the Church are the same as those we have today, or at least are similar enough to seek help in the texts of the early Christians. In this interview he draws some lines to connect the teachings of the Fathers of the Church with the present day.

Paloma López Campos-August 23, 2024-Reading time: 5 minutes

Mike Aquilina is one of the most prolific authors on patristics in the United States. His works have helped hundreds of people to learn more about the history of Catholicism and to lose their fear of reading the Fathers of the Church. Through his work he wants to make accessible to everyone this knowledge that, for many, may seem convoluted at first.

Aquilina is convinced that the great problems that arose at the beginning of the Church are the same as those we have today, or at least are similar enough to try to find some help in the texts of the early Christians. Therefore, in this interview he draws some lines to connect the teachings of the Fathers of the Church with the present day, bringing the first century closer to the 21st century.

What current elements can we find in the teachings of the Fathers of the Church? What teachings from that time could we also apply today?

– Human nature remains constant. Of course we won't find electric toasters or wifi in the writings of the fourth century. But we want the same things people wanted back then. We sin the same sins. Human society operates according to the same patterns. The Fathers speak to concerns that are unchanging.

Why is it important that we do not lose sight of the roots of the Church?

– The ancient sources steady us. They help us to understand what can change and what must remain constant. We see that Athanasius was willing to stand alone in defense of the Nicene faith, which he believed was a clear articulation of the apostolic faith. He was willing to suffer the consequences, because true doctrine is worth it. But, remember, he was also instrumental in working out a new development — the use of philosophical language to illuminate the life of the Trinity.

There are many voices calling for an internal renewal of the Church, how can we respond to today's challenges without losing sight of the Catholic essence?

– Christians in every generation want renewal. They want reform of the liturgy. They want spiritual refreshment. This is not a peculiarity of our time. People wanted the same things in 350 A.D. and 750 A.D. and 1250 A.D.

The great minds of the past two centuries taught consistently that renewal will come from a new encounter with the sources of Christian tradition: Scripture, liturgy, and the Fathers. This was the desire of Newman, Gueranger, Danielou, De Lubac, Quasten. It was one of the animating ideas at the Second Vatican Council.

You have a book talking about the history of the papacy. Today many criticize Pope Francis, however, you claim that “the story of the papacy is a story of triumph”. What does this mean? How do you apply it to Pope Francis?

– It's not my place to judge Pope Francis. I see no provision for that in canon law. I see no need to add my own voice to the thousands who fill social media with their reckless pronouncements. I may have opinions about one or another of the Holy Father's actions. I may have an opinion about his personal style. But I've read enough history to know that my opinions could be very wrong. And good people have done real damage down the centuries by opposing God's vicar. Yes, there's St. Catherine of Siena, but I cannot claim any of her credentials for myself!

For Westerners, both the Holy Land and the time of Christ are very far away. What can they do to learn more about it? What do you think this knowledge can contribute to their life as Catholics?

– Read history. Newman became increasingly Catholic as he went deeper in his studies of history. So have thousands of people after him. I write my books in order to help people get started. My hope is that they'll go on from there, as they're able, and read books that are more challenging than mine.

I've been writing for a long time now, and I've received thanks from young people with doctorates who say they first encountered the Fathers in one of my books. That's gratifying. Very few people will go that far. But people should get started and see how far their interest and passion take them.

Cover of Mike Aquilina's book

If someone would like to begin to learn about the Fathers of the Church, where would you recommend they start?

– For an introduction, I'd recommend my own book The Fathers of the Church. Then read the works of the Apostolic Fathers — the first generation of authors after the Apostles. My favorite English translation of the Apostolic Fathers is Kenneth Howell's, published by the Coming Home Network.

What can we learn from the evangelization carried out by the early Christians to apply it today?

– Everything. The Church grew from a few thousand in the first century to half the population of the Roman world by the middle of the fourth century. They accomplished all that growth when the practice of the faith was illegal. It was a crime punished by torture and death. The early Christians had no access to media or the public square. Yet they succeeded where we today are failing — in spite of our money and television networks and numberless apostolates. I believe their secret was friendship. They extended the love of charity to the family next door and the merchants in the next market stall. It was as simple as that.

The Church revolutionized the world with its appearance, and has done so several times throughout history. What do you think have been its main contributions?

– Again, everything. The ideas we all love best — human dignity, the rights of women, human equality — these were introduced into the civilizational bloodstream by Christianity. The institutions we consider foundational — the hospital, the university — these were invented by Christians.

In history we see the will of the Father worked out by the disciples of Jesus through the power of the Holy Spirit. In the fifth century St. Jerome said that "Ignorance of Scripture is ignorance of Christ," and that's certainly true. I'd add, however, that ignorance of history is ignorance of the Holy Spirit. It's ignorance of all that God has done for us in the lives of the saints through the ages.

There are those who think that the Church is in crisis and has lost its importance. Has this happened in any other historical moment? What can we learn from those occasions?

– Yes, the Church on earth rises and falls, comes and goes. Think of the seven churches mentioned in the Book of Revelation. They've all "lost their lampstand." They've dwindled to insignificance. Think of the bloody wars of the last century. So many were fought in Christian countries. Think of Nazi Germany, Communist Russia, Spain during the Civil War. At times the Church looked like it was vanquished, and then it emerged again.

Chesterton said: "Christianity has died many times and risen again; for it had a god who knew the way out of the grave." History shows that principle to be true. History gives us reasons to hope.

For you, the small testimonies of the first Christians are very important, things like the paintings in the catacombs or the vessels they left behind. What lessons about our faith can we find in these details?

– We see what ordinary people loved. We see what they prized. Not long ago in Egypt, archeologists unearthed a cloth with a piece of paper sewn up inside. Someone in the third or fourth century had worn it like scapular around his neck. And what was on that paper? The Gospel's account of Jesus' institution of the Eucharist. It was written on the back of a receipt.

In Sudan recently archeologists turned up the mummified body of a young woman who had the Archangel Michael tattooed on her leg. She knew that he would be her defender in battle. I love these little details the earth has preserved for us. They show us the ancient Church as it was, and it's a Church modern Catholics can recognize as their own.

Culture

Women protagonists of medieval history: Abbess Mathilde

In this series of articles, José García Pelegrín traces the lives of four women who played a leading role in medieval history in Germany. In this case, the abbess Mechthild.

José M. García Pelegrín-August 23, 2024-Reading time: 3 minutes

Throughout the Middle Ages, women stood out in a male-dominated world and exerted a lasting influence on society and the Church. Significantly, 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. As the last character in this series of articles that began with Mechthild, the wife of Henry I, there is a different Mechthild, the abbess.

Abbess Matilda, sister-in-law of Theophanes, was the daughter of Otto I and Adelaide, and therefore sister of Otto II and aunt of Otto III. Born in 955, she assumed the office of abbess of Quedlinburg at the early age of eleven, succeeding her grandmother, St. Mechthild.

His consecration took place in 966, in a ceremony attended by his father and all the bishops and archbishops of the empire, which underlined the extraordinary nature of this act. Papal confirmation of his consecration was granted by John XIII in April 967.

Imperial Representative

From the death of her grandmother on March 14, 968, who not only contributed to the appointment but also to the education of the young Mechthild, until her father's return from Italy at the end of 972, she was the sole representative of the imperial house north of the Alps for almost four years. This situation, in which an abbess assumed responsibility for imperial affairs in the absence of the emperor, was unprecedented until then.

After the return of his father, Emperor Otto I, from Italy, he celebrated Easter 973 in Quedlinburg, emphasizing the importance of this city at a time when there was no capital of the Empire. On this occasion he received an "international" representation: Slavic (Polish) nobles such as Mieszko and Boleslaw, as well as "envoys from the Greeks, Benaventans, Hungarians, Bulgarians, Danes, Slavs and all the great ones of the whole kingdom," according to the chronicler Thietmar of Merseburg. Although no written records exist, it is reasonable to assume that Abbess Mechthild was present at this historic event.

Abbey extension

On the one hand, Quedlinburg Abbey began to expand its influence. After Otto III gave his aunt the palace of Wallhausen, one of the favorite places of the Ottons - here Henry I and (St.) Mechthild had married in 909 and here Otto I was probably born in 912 - in 985, the abbey's possessions extended into the foothills of the Harz, founding and annexing other abbeys, such as the monastery of Münzenberg in 986, in memory of his brother Otto II. The system was completed in 997 with the foundation of Walbeck. The link between the abbeys and monasteries was the commemoration and prayer for the deceased.

Mechthild played a key role in the development of Quedlinburg, which Otto III elevated to a city in 994, granting it a market, currency and customs, thus making it the most important political center of the dynasty. During Otto III's second trip to Italy in 997, he entrusted his aunt Matilda with the representation of the Empire, repeating the responsibility he had assumed from 968 to 972.

"Domina imperialis"

Mechthild convened and led in 998 the Diet of Derenburg, which brought together the most influential men of the empire, where she even dispensed justice. These actions earned her the title of "domina imperialis" by Otto III, who also bestowed upon her the title of "matricia" - by analogy to "patricius" - as mentioned in the inscription on her tomb.

Mechthild died in February 999 at the age of 44. She was buried next to her grandmother in the abbey of Quedlinburg; she was succeeded as abbess by her niece Adelaide, eldest daughter of Emperor Otto II and Empress Theophane.

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The World

Violence against Christians in Europe on the rise

On the occasion of the International Day of Commemoration of the Victims of Acts of Violence Based on Religion or Belief, the Observatory against Intolerance and Discrimination against Christians in Europe warns of a wave of violence against Christians on the continent.

Paloma López Campos-August 22, 2024-Reading time: 3 minutes

August 22 is the International Day of Remembrance for Victims of Acts of Violence Based on Religion or Belief. On the occasion of the day, the Observatory against Intolerance and Discrimination against Christians in Europe (OIDAC) warns of a wave of violence against Christians.

In a communiqué sent by the Observatory, its executive director Anja Hoffmann explains that "in the West, we tend to think that violence against religious believers is mainly a problem in African and Asian countries". Despite the fact that there are many Christians in danger in those territories, he says, "we must also pay close attention to what is happening in Europe."

Hate crimes on the rise

The report 2022/2023 published by OIDAC reflects a 44 % increase in hate crimes against Christians. Almost all of these attacks take place in churches or cemeteries, however, more and more believers are being attacked.

The communiqué sent by OIDAC also notes that since the beginning of 2024, "25 cases of physical violence, threats and assassination attempts against Christians have been documented in the United Kingdom, France, Spain, Italy, Germany, Poland and Serbia."

According to the data provided by the Observatory, "a group particularly vulnerable to violence is that of Christian converts of Muslim origin". But they claim that these cases do not receive media coverage and go unnoticed in the eyes of Europeans, thus preventing people from learning about the situation.

The OIDAC report

According to data published by the Observatory, between September 2022 and August 2023, 749 anti-Christian hate crimes were committed in 30 European countries. Of these attacks 38 are assaults and, as a result, 3 Christians were killed.

The European countries at the top of the list with the highest number of attacks are Germany, Italy, France and Spain. 

But crimes are not limited to physical violence. The Observatory also indicates that, through curbs on freedom of expression and LGBTIQ laws, many Christians also suffer repression for professing their faith or living according to their beliefs.

In view of all these events, OIDAC "draws attention to the unsatisfactory response of the European institutions and the poor media coverage".

The aggressors

The information gathered by the Observatory shows that most of the aggressors are members of extreme left-wing groups, radical feminists or members of the LGTBIQ collective.

In addition to these groups, Christians are also attacked by satanic sects or climate activists. However, because most crimes consist of acts of vandalism, law enforcement agencies are often unable to identify the perpetrators.

OIDAC further warns of "the normalization of attacks against churches by these groups, which sometimes even proudly claim authorship of the attacks on social networks."

Lack of resources

In its report the Observatory also notes that "the sensitivity of the issue and the limited resources and organizations dedicated to denouncing anti-Christian hate crimes lead us to believe that this issue remains underreported."

Ending violence against Christians

OIDAC concludes its report by offering some recommendations to put an end to violence against Christians. These include revising legislation that discriminates against believers and improving media coverage of hate crimes.

On the other hand, the Observatory emphasizes the need to train Christians to be able to defend their faith in an informed, firm and respectful manner, as well as to help them better understand their rights and build bridges of dialogue with people who do not share their beliefs.

Sunday Readings

The hidden power in the Eucharist. 21st Sunday in Ordinary Time (B)

Joseph Evans comments on the readings for the 21st Sunday in Ordinary Time and Luis Herrera offers a brief video homily.

Joseph Evans-August 22, 2024-Reading time: 2 minutes

Upon entering the Promised Land, Joshua challenged the people of Israel to declare whether they would serve the true God or false gods. They emphatically stated that they would serve the Lord: "Far be it from us to forsake the Lord to go and serve other gods!". In fact, in the centuries that followed, Israel was then often unfaithful to God and fell into the worship of various pagan deities. 

This episode is linked today to the rejection by the Jews of Christ's teachings on the Eucharist, as if it were the last example of the people's unfaithfulness to God. "Many of his disciples, when they heard it, said, 'This manner of speaking is harsh; who can listen to him?'" We learn that they were "grumbling" at Jesus' words. Just as Israel should have been faithful to God after experiencing so many of his saving works, these disciples of Jesus should have believed him after seeing so many of his miracles and obvious signs of his holiness and truthfulness.

But again-another lesson for us-Jesus does not retreat or dilute his teaching in the face of their rejection. On the contrary, he links the truth of the Eucharist to another truth, also difficult to believe: the ultimate glorification of his humanity. "He said to them, 'Does this scandalize you, what if you should see the Son of Man ascending to where he was before?'" In other words, by the same power by which Our Lord can make Himself present under the form of bread, He will also glorify His humanity to sit at the right hand of the Father. The power that hides his glory in the host will one day fully reveal it for all mankind to see.

Jesus then teaches the need for a spiritual perspective in order to receive his truth, that is, openness to the action of the Holy Spirit and faith in a way of life beyond the merely material. A bodily, carnal existence will never open us to the revelation of God. God becomes flesh and then bread, but it must be received in the spirit. 

This was too much for many. They wanted the material bread of Jesus, but not the spiritual bread of the Eucharist. They stopped following him. But Pedrospeaking in the name of the Twelve, affirmed his fidelity to Christ with these beautiful words: "Lord, to whom shall we go? You have the words of eternal life; we believe and know that you are the Holy One of God". In the face of so much rejection of Christ and of his presence in the Eucharist, let us affirm more and more our faith in him.

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

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

The Vatican

Pope calls on Christians to commit to spreading "the good odor of Christ".

At the audience of August 21, Pope Francis highlighted the Baptism of the Lord in the Jordan as "a fundamental moment of Revelation and salvation history."

Paloma López Campos-August 21, 2024-Reading time: 2 minutes

During the audience Pope Francis invited us to reflect "on the Holy Spirit who comes upon Jesus in the baptism in the Jordan. In being poured out on Christ, the Paraclete "is diffused from him into his body, which is the Church".

Francis pointed out that "the whole Trinity gathered at that moment on the banks of the Jordan", thus being "a fundamental moment of Revelation and of the history of salvation". It is not surprising, therefore, that this passage is recounted by all the evangelists.

The Church as the new People of God

The Pontiff explained that the Baptism of the Lord has a special importance because at that moment Christ "receives the fullness of the gift of the Spirit for his mission which, as head, he will communicate to his body which is the Church". And thanks to this, "the Church is the new 'royal, prophetic and priestly people'".

The Pope insisted on this idea saying that "Christ is the head, our High Priest, the Holy Spirit is the perfumed oil and the Church is the body of Christ in which it is diffused".

Spreading the good smell of Christ

However, the Holy Father said that "unfortunately, sometimes Christians do not spread the fragrance of Christ, but the bad odor of their own sin". In spite of everything, the Pontiff continued, "this should not distract us from our commitment to carry out, to the extent of our possibilities and each one in his own environment, this sublime vocation of being the good odor of Christ in the world".

In this way, Francis concluded, Christians will spread throughout the world "the fruits of the Spirit, which are 'love, joy, peace, magnanimity, kindness, goodness, faithfulness, gentleness, self-control'". Perhaps then, "without our being aware of it, someone will feel something of the fragrance of the Spirit of Christ around us".

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Culture

Jordan, a treasure chest in the desert

In a series of two articles, Gerardo Ferrara takes the reader into the territory of Jordan, a land characterized by its mountains, borders, languages, cultures, deserts and hills.

Gerardo Ferrara-August 21, 2024-Reading time: 7 minutes

Imagine a desert, that of Wadi Rum, of ochre, amber, saffron and orange colors, whose shades vary according to the season, the weather, the sun's rays and which are especially illuminated at sunset.

Imagine also a short stretch of coastline on the Red Sea, where the water-green sea, under the turquoise blue of the sky, kisses with its waves a rugged and desolate land, jagged and full of bare rock mountains, from which the beaches of Israel, Egypt and Saudi Arabia can be seen.

Imagine more, the marble columns of ancient Jerash, the salt-white shores of the Dead Sea, the monumental beauty of Petra, set like a pearl in the desert. And the slow flow of the Jordan dividing countries, worlds, cultures and communities struggling to find harmony.

Mountains, borders, languages, cultures, deserts and hills: this is Jordan, a treasure chest in the desert.

The origin of the name

Jordan, officially the Hashemite Kingdom of Jordan, is a Middle Eastern country. It is bordered to the north by Syria, to the northeast by Iraq, to the east and south by Saudi Arabia, to the southwest by the Red Sea and to the west by Israel and the West Bank. Its capital is Amman, which, with more than 4 million inhabitants, is also its largest city and economic and cultural center.

The name "Jordan" derives precisely from the Jordan River, specifically from the Hebrew term used to designate this river: Yarden(from ירד, yarad, which means "to descend" and reflects the slope of the river from its source on Mount Hermon to the Dead Sea, the lowest point on earth, at -430 meters above sea level). However, the area corresponding to present-day Jordan was historically known (also in the Bible) as Transjordan, i.e. "beyond the Jordan", "the other side of the Jordan", to indicate the lands located east of the river.

Political system and population

The country's surface area is 89,342 km² (approximately the same as Portugal) and the population is around 11.5 million inhabitants.

Jordan is a constitutional monarchy, with the king endowed with broad executive and legislative powers. The current monarch is King Abdullah II, son of the famous Hussein and one of his wives, in power since 1999. The kingdom is called Hashemite after the dynasty of the royal family, which claims direct descent from Muhammad.

The majority of the Jordanian population is composed of Arabs, with those of Palestinian origin reaching 60 % - 70 % (Queen Rania belongs to this group). On the other hand, between 30 % and 40 % are of Bedouin origin. There are also small communities of Circassians, Chechens and Armenians.

Sunni Islam is the religion of about 97 % of the population, while Christians represent between 2 % and 3 % (mostly Greek Orthodox belonging to the Patriarchate of Jerusalem, but also Catholics and Protestants). Druze and Baha'i represent small minorities. However, the country is known for religious tolerance and peaceful coexistence between the different religious communities.

Economy of Jordan

Jordan has one of the most diversified economies in the Middle East, with key sectors such as tourism, the phosphate industry, textiles and pharmaceuticals, and financial services, although it is highly dependent on foreign aid, particularly from the United States and the Gulf countries.

It is also of strategic importance, both for its political stability and the moderate stance of its regime, an important player in the maintenance of peace and security in the region.

The desert in Jordan

Ancient history: from the Ammonites to the Nabataeans

Jordan's ancient history is very rich, due to the many civilizations and cultures that have succeeded one another over the millennia, the region being a crossroads between Asia, Africa and Europe.

Although the earliest evidence of human settlement in the region dates back to the Paleolithic (around 200,000 years ago), it was during the Neolithic (around 8500-4500 BC) that some of the world's first agricultural communities developed here. In the Bronze Age (around 3300-1200 BC), the trade routes linking the eastern Mediterranean with Mesopotamia flourished, and several city-states and small kingdoms flourished there, including one associated with the biblical Sodom (on the Israeli side of the Jordan River).

However, it was in the Iron Age (ca. 1200-539 B.C.) that the famous kingdoms and peoples also mentioned in the Bible emerged, mainly the Ammonites (who lived in the area of Amman, a city named after its capital Rabbath Ammon).

They were a Semitic people who often came into conflict with the Israelites (as well as with other neighboring powers) not only for economic and territorial reasons, but also for religious ones. In fact, the Ammonites, like other Semitic peoples of the region, were polytheistic, "pagan", and paid human sacrifices to their main deity, Milkom, also known as Moloch.

Another people who have become famous, especially because of the account of them in the Hebrew and Christian Scriptures, are the Moabites. The beautiful "Book of Ruth"tells the story of a Moabite woman, Ruth, widow of an Israelite, who is forced by a famine to return with her mother-in-law Noemi to the birthplace of her late husband's family, Bethlehem of Judea. There, after several hardships, she becomes the wife of Boaz, her husband's closest relative, and bears him a son, Obed, who will be the father of Jesse, in turn the father of King David.

The Moabites, like the Ammonites and other peoples of the area, were also disliked by the Israelites for their religious practices. They lived in the area immediately east of the Dead Sea and their main city was Qir-Moab (today al-Karak).

The Edomites (from (Edom), on the other hand, were located in the southern part of present-day Jordan. They had Bosra as their capital (but they also founded Petra) and controlled the main trade routes from the Mediterranean to Arabia.

All these peoples spoke northwestern Semitic languages (such as Hebrew, Phoenician and Aramaic). In fact, their languages constituted a dialectal continuum (Phoenician-Punic and Canaanite-Hebrew), so that, apart from not too significant differences, Hebrews, Moabites, Phoenicians, Edomites and Ammonites could understand each other.

Between 539 (conquest of Cyrus the Great) and 332 BC, the region became part of the Persian Empire, then fell under Hellenistic influence and was disputed between 332 and 63 BC between the Ptolemies of Egypt and the Seleucids of Syria, dynasties that divided the domains subjugated by Alexander the Great.

From this period dates the development of a group of ten cities known as the Decapolis. These were politically completely autonomous from each other, but were grouped under one name because of their strong linguistic and cultural affinities, being Greco-Roman (or mixed) and pagan centers in a mainly Semitic area. It included cities such as Damascus, Amman (at that time no longer known as Rabbath Ammon, but as Philistia), Jerash (Jerash), Scythopolis (today Beth-Shean, in Israel, the only city west of the Jordan River), Hippos (Hippus or Sussita), Gadara (Umm Qays). All these cities, except Scythopolis (in Israel) and Damascus (in Syria), were located in the territory of present-day Jordan and, in Roman times (63 BC-324 AD), although annexed to the Empire, continued to enjoy great autonomy and wealth.

Jordan in the Gospels

The Gospels speak much of the territory of the Gadarenes or Gerasenes (in the Decapolis, in fact) and particularly famous is the episode of the miracle performed by Jesus on the other side of the Sea of Galilee in favor of a possessed man, whose release led the spirits that possessed him to a herd of pigs that then jumped into the water from a cliff.

Interesting, in this episode, from a historical point of view, is, first of all, the presence of pigs, which were (and are) considered impure in Israel, but which could be bred, instead, in this pagan area. In addition, topographical indications also made it possible to place the event on the eastern shore of Lake Tiberias, in a settlement known in antiquity as Kursi (city of the territory of the Decapolis), near Hippos-Sussita, due to the cliff of a promontory that rose above the water.

The remains of a Byzantine monastery built in the 6th century on the site of the miracle were also found here and can be visited today. Another place of special value, from the Judeo-Christian point of view, is Mount Nebo, in western Jordan, very close to the border with Israel and the West Bank, where there is a Catholic monastery from which one can contemplate, as Moses traditionally did, the Dead Sea, the Jordan Valley, with the city of Jericho, and the mountains of Judea as far as Jerusalem.

From Hippo, which became a flourishing Christian center shortly after the death of Jesus, it is said that the entire Christian community of Jerusalem, which took refuge here during the years of the destruction of the city and the Temple by the Romans, then spread throughout Transjordan.

The Nabataeans

Another important indigenous population and kingdom were the Nabataeans (the period of the Nabataean kingdom spans from around the 4th century BC to 106 AD, when it was annexed by Trajan, who made it the province of Arabia Petrea).

Unlike other peoples, such as the Moabites or the Ammonites, the Nabataeans already spoke a form of Aramaic (a lingua franca of the time, so it was not a Canaanite language, like Hebrew, Phoenician, Moabite, etc., although related to them) and had developed a variant of the Aramaic alphabet which, according to some scholars, later gave rise to the Arabic alphabet still in use today.

The jewel in the crown of the Nabataeans, already known for their trading skills, was their capital, Petra, world famous for its rock-cut architecture, which became an important center along the caravan route linking Arabia to the Mediterranean. The city, founded by the Edomites (forerunners of the Nabataeans) under the name of Reqem or Raqmu ("the Motley"), after a period of great splendor that lasted well into the Roman and Byzantine eras, was not abandoned until the 8th century AD.C. and, with the exception of a few local Bedouin families, remained unknown to the rest of the world until 1812, when the Swiss explorer Johann Ludwig Burckhardt "rediscovered" it during one of his voyages.

With the division of the Roman Empire, Jordan became part of the Eastern (Byzantine) Empire, a period that saw, until the Islamic conquest, a growing influence of Christianity, with the construction of numerous churches and monasteries. Among the most important Byzantine sites in Jordan is Madaba, known for its mosaics, including the Madaba map, a detailed representation of the Holy Land.

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Books

St. Tarcisius, the patron saint of altar servers

The life of the child martyr of the Eucharist, in a young adult novel.

Tomás de Juan Goñi-August 20, 2024-Reading time: 3 minutes

As a child I was altar boy at school. When I was only nine or ten years old, I learned that there is no greater honor than to accompany the priest with the communion tray. Once we were told the story of St. Tarcisius: a Roman boy my age, also an altar boy, who had given his life to protect the Eucharist. Like him, I was to help the angels collect every last particle of Christ's body, so that not a single one would be lost!

When years later I went to live in Rome, I was very excited to know that I could finally visit the mortal remains of the saint of my childhood. Thanks to Wikipedia I learned that he had been buried in the Catacombs of St. Callixtus, a place I visited as soon as I had the opportunity. There I was able to read the tombstone that recalls his story: "Reader who reads these lines: it is good for you to remember that the merit of Tarcisius is very similar to that of the deacon St. Stephen, both of whom are honored by this epitaph. St. Stephen was killed under a storm of stones by the enemies of Christ, whom he exhorted to become better. Tarcisius, while carrying the sacrament of Christ, was surprised by the impious who tried to snatch his treasure in order to profane it. He preferred to die and be martyred, rather than give to rabid dogs the Eucharist containing the Divine Flesh of Christ".

Catacombs of St. Callixtus (Wikimedia / Gerard M)

An empty tomb

The inscription was beautiful, no doubt, but, to my great disappointment, the tomb was empty. After a quick search on the internet I learned that in the 8th century the saint had been transported to San Silvestro in Capite, where, theoretically, he had been resting ever since. I was surprised, as I had visited that church before. In any case, I returned with the hope that I had forgotten to visit one of the side chapels, where he would surely be found. What was my disappointment when I wandered around the church for fifteen minutes without finding a single sign indicating its presence. The parish priest, a kindly English priest, confirmed the worst: a few years ago, after a renovation, it had been removed from its place and no one knew where it had ended up. My joy in a well!

I recently shared my fruitless research with a friend. To my surprise, he had never heard of St. Tarcisius. Just hearing such a picturesque name brought a smile to his face. It is not easy to be familiar with a saint whose feast is celebrated on August 15, the Feast of the Assumption, and whose mortal remains, except for a few relics, seem to have disappeared from the map. I don't think good old Tarcisius cares too much about not being famous, since he will already be enjoying in heaven the mystery he adored on earth.

A novel about St. Tarcisius

However, although he doesn't mind, I can't say the same. And that's why I was so excited to recently come across a recently published novelette about his life, titled Tarsicius and the lions. This is one of those stories advertised for children, but which is really meant to be enjoyed by older children. In it, the author presents Tarsicio as a normal, funny and pious boy, who has a good time with his friends and finds it hard to forgive his pagan companions who make fun of his religion.

A Christian who lives his faith without complexes in the midst of an adverse environment, where receiving the Eucharist means taking a risk. In short, what my classmates and I aspired to when we were nine or ten years old, and our trembling trays followed the priest's hand during communion. 

I may not have found the tomb of the saint of my childhood in Rome, but I am happy to know that, thanks to novels like this one, many children will continue to learn that there is no greater honor in this world than to accompany the Lord in the Eucharist.

TARSICIUS AND THE LIONS

AuthorRamón Díaz Perfecto
Editorial: Alexia Editorial
Print length: 300 pages
Language: English
Date of publication: November 14, 2023
The authorTomás de Juan Goñi

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Initiatives

"To love always more". Poor go in, saints come out

A few years ago, the pastor of the parish of San Ramón Nonato, in the Madrid neighborhood of Vallecas, launched the "Amar siempre más" project, a pastoral initiative based on three pillars: care in the family, social and spiritual spheres, which has now spread to other parishes in the Spanish capital.

Maria José Atienza-August 19, 2024-Reading time: 9 minutes

The Madrid neighborhood of Canillejas still has a certain appearance of an autonomous village within the Spanish capital. In the middle of this neighborhood stands the parish of Santa María la BlancaThe church is not very large, dating from the fifteenth century and still retains two wooden ceilings decorated with Mudejar tradition loop decoration. A physical example of the history that remains between buildings of three or four heights and above all, a mixture of accents, races and cultures that have been settling in this area of Madrid in recent decades.

A few meters from the parish is the San José soup kitchen. Its simple façade is crowned with a slogan: "Amar siempre más" (Love always more), which explains everything behind a project that goes beyond a soup kitchen or a charity bazaar.

"Amar siempre más" is the "umbrella" project that brings together under it a series of initiatives that address three key aspects of people: the family, the social and the spiritual spheres.

The "three legs

What today is "Amar siempre más" was born in a "disorganized" way in Vallecas, a popular neighborhood of Madrid where unemployment, social vulnerability and emigration are frequent realities.

The pastor of St. Raymond Nonnatus, one of the parishes in the area, José Manuel Horcajoarrived in that parish almost two decades ago and started more than 40 initiatives of all kinds: courses for mothers, care for pregnant women with few resources, school support, catechesis... Eventually, the Episcopal vicar of that area of Madrid asked the priest to "put in order" all those initiatives, to prevent them from getting lost and to organize their growth.

Horcajo began to think about how to give unity to all this and, with the help of the Holy Spirit, he came to the conclusion that everything could be summarized in three areas: social (material help), family help and spiritual help. All three were equally important and necessary to each other.

Sister Sara, who has been helping this priest for years, explains it this way: "The poor come to the parish with a material need. At the same time, we also discover a family poverty, because the family is broken or dragging big wounds, people do not get ahead and the most important thing, the greatest poverty is not having God. That is why we say that a poor person goes in and a saint comes out, because the whole project addresses these three levels of the person".

Poor serving other poor

The originality of the project is that "it is the poor who evangelize other poor people". For this reason, the beneficiaries are also volunteers in this project and are in charge of running the soup kitchens that are already distributed in different areas of Madrid and that depend directly on their parishes and parish priests.

This is the case of Aquilina, who is currently the director of the Canillejas dining hall, and was a beneficiary of the project when she arrived in Spain, or Elita, who alone, pregnant and homeless, went to the San Ramón Nonato dining hall and the mothers' shelters and now coordinates the dining hall in Villaverde.

"The poor come with a need and are taught to be responsible," explains Sister Maria Sara. "It's not about giving them this or that because we feel sorry for them. They have to get involved, that's why the volunteerism of the beneficiaries is very important. They have to be committed to volunteering and that helps them a lot.

Sister recalls one of the hundreds of cases in which these people find their salvation and their own identity thanks to giving themselves to others like them: "A woman came to the dining room to ask for help. I made her see that she had to help, at least for an hour, and she didn't want to. She put up resistance. I explained to her that this was the essence of the project. She left, but the next day she came in and asked, 'Well, what do I have to do?' We told her she could come in and help in the kitchen and, as she had worked in a restaurant, she cooked beautifully. The diners applauded her. For her it meant going out of herself and she began to attend the whole project, because when they enter the project they are asked to be volunteers, to live together to heal the wounds at the family level, to make a spiritual retreat and to belong to a group: mothers, young people... so that they are not without a 'family'. This girl made the Tabor retreat, the Cana fellowship, and started going to her group... She changed completely, from being lost, she has moved forward and is working outside Spain as a cook. Like her, there are a lot of stories".

Sister Sara's summary contains the quintessence of "Loving always more": "They have to learn to trust in God, in themselves and get ahead. The goal is that those who have entered poor, be saints and live trusting in God and loving their family".

Currently, there are seven parishes in Madrid that have taken on the "Amar siempre más" project: the Epifanía del Señor parish in Carabanchel, Nuestra Señora de Aránzazu in the Tetuán neighborhood, the parishes of Santa Inés and San Andrés Apóstol in Villaverde, Santo Domingo de Guzmán and Jesús y María in the Aluche neighborhood and, in addition, they are helping in the parish of Santa María de África, also in Carabanchel.

Canillejas, the first

Thus "Amar siempre más" was born in Vallecas and, little by little, the different areas were developed and consolidated.

The very motto "Amar siempre más" (Love always more) encapsulates one of the characteristics of this initiative: not to be satisfied and to keep growing because all people love, your family and your parish will always be there and there are many people to help.

The leap to Canillejas, although it was "natural" due to the good results of the project in the neighboring neighborhood, was not easy. The "ways of doing" of the parish were stagnant, but there was a certain distrust on the part of parishioners and Caritas volunteers, due to the irruption of such a project.

José, who recalls the reluctance to "open another resource like the soup kitchen, when there were already other similar things in the area, but they were politicized and, moreover, they did not bring people closer to the parish or to God. But he jumped into the pool and asked "Amar siempre más" to coordinate the soup kitchen project. Sister Sara went there to start it up.

What struck the Canillejas parish priest most about the "Amar siempre más" project is "the fact that it is a complete pastoral project. In the parishes the needs of many people are attended to, but sometimes we just give them one thing and that's it. People had no sense of family. People who come from outside lose their family, they are very lonely, it is difficult for them to keep their faith because they have other 'urgencies' such as housing or food, without a sense of belonging... In the end, faith weakens a lot. We needed something that would unite the two things, with which we could take care of people's material and spiritual and family needs.

In the case of Canillejas, for example, "it happened to us as it did to many other parishes, that we have the Caritas premises, but it is a remote place. There were people from Caritas who did not know which parish they belonged to. We started to integrate it with the rest of the parish and it became three areas, three zones in the same place. Maybe the families come in through Caritas, they are welcomed into a project and the children go to catechesis or the other way around, a child comes to catechesis, we get to know their families and discover a need that is taken care of by Caritas. Now everything is unified".

Aquilina: "We are a family".

Aquilina smiles all the time. "Even when she said that they tried to rob her, she smiled!", says the parish priest, Don José, amused. This Peruvian arrived in Spain, with her son, to leave behind certain family difficulties. "I arrived with absolutely nothing," she recalls. She landed in the parish of St. Raymond Nonnatus where "they welcomed me like a family".

"We are a family," she says confidently, "I lacked that family love and when I saw that these people, strangers, welcomed me like that, I began to participate in the groups."

One of the managers, who was taking care of the Canillejas dining room, invited Aquilina to go with her so that she could learn how to run the dining rooms. Aquilina agreed to accompany her, but she was terrified at the idea of being in charge of something like this. She was a shy and quiet woman. "How am I going to carry out something like this, how am I going to talk to the people who arrive," Aquilina said, but she overcame this resistance with prayer: "I prayed a lot, asking God for strength to do this job well and to be able to communicate with the people. I asked God to touch the heart of each person who was going to come to the dining room, to come with an open heart and to support the dining room".

Little by little, she started to implement the different projects of each "leg" and to ask other beneficiaries, such as Pamela or Yesenia Jasmine to help her. It was not only material help. The three areas (family, spiritual and material) are always present and, in Aquilina's case, God got into her heart through the retreats, prayer and the retreats. And it changed her: "Before, for anything, I would explode, but now God has transformed me. If something happens, what I do is pray for those people and I am calm and happy.

Aquilina coordinates the "Amar siempre más" project in Canillejas, which also has a foster home. She is happy about it. "See how great God is that, from so far away, He has brought me here to serve Him and other people! I like to serve people, to make them happy. I learned that from my father. If someone came to the house, he would invite them to something, even if it was just a glass of water or a little food. He would tell me: 'If a grandmother or an elderly person comes, give them something, because in that person, God may be coming to your house to see you.

Michael: "God works through us".

"I define 'Love always more' with that passage from Matthew 'I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to see me [...]. Every time you did it to one of these, my least brothers, you did it to me'", Miguel emphasizes.

This gospel passage encapsulates all the areas of the project in which this young Salvadoran collaborates and which he got to know thanks to his neighbors, Yesenia and her daughters. Although in his country he had collaborated in the worship ministry in his parish through the choir, when he arrived in Spain he neglected his spiritual life.

Through his neighbors, Miguel learned about "Amar siempre más" and attended a Tabor retreat. He was able to go in spite of work difficulties because he works at night, "but God is so good that on the same day he started his vacation, a Tabor retreat began that afternoon and I was able to go for three days".

God got into his soul again and his task is now focused on the pastoral work of the project. "We all have a spiritual need. Sometimes it is so great that we are not aware of it," he stresses, "and God speaks through us. I see it every day. On a pilgrimage, I gave my testimony and, afterwards, a person came up to me and said: 'I felt that God was speaking to me through you'. Another time, on a Tabor retreat, I went to the kindergarten for a while and while I was taking care of the children and playing with them, I asked them to write a letter to God. I remember they asked 'for my dad' or 'for my mom', but also 'to be a better altar boy' or one that impressed me very much 'I ask you not to let the devil get into me'".

That letter gave him food for thought, because "it is so important not to neglect the spiritual issue!" Despite the sacrifices that this pastoral work sometimes entails for him, such as not sleeping at night, Miguel is clear: "If I am happy, it is thanks to God, and I respond to him as best I can. Because God works in me and, through me, in others."

Yesenia Jasmine: "Without God, material poverty is even worse".

Yesenia comes with her granddaughter, who is about three years old, from the flea market that the project has near the dining room. Donations of clothes, household goods, shoes and accessories are collected and sold at low prices to raise money for the project.

Salvadoran by origin, she got to know "Amar siempre más" through one of her daughters, Paola. She arrived in Spain two years after her daughters and saw them "very far from God". A practicing Catholic, Jasmine emphasizes that "I have always defended that, no matter how much work a person has, he/she must dedicate time to God and I was concerned that my daughters were out of place, they did not find their place, especially one of them, Pamela".

There came a time when the family situation was almost unbearable and, at the same time, the culture shock in the parish was especially difficult for her. So she decided to go to one of the Tabor retreats of the "Amar siempre más" project and invited her daughter Pamela to accompany her.

"It was a conversion, for me too, but especially for Pamela. She changed completely. We started to talk about things as a family."

She also began to deepen her Marian piety: "I am in the Tierra de María group and I have begun to deepen my knowledge of Our Lady. Before I was little devoted to the Virgin, and now the other way around".

The difficulties continue, but the spirit is different and her work, the care of her granddaughter, the support in cleaning the parish, are done in a different way. "I really have material needs here," she acknowledges, "but what I have achieved is spiritual richness. If you are in need and you don't have that spirit, you see things worse. Now we still have problems, but with the support of Christ and the Blessed Mother, we live more peacefully.

Pamela, Jasmine's daughter, listened to her mother with a nod. This reserved young woman, "I have always been serious, but now I am more open" as she says with a certain laugh, collaborates in the spiritual work of the "Amar siempre más" project in Canillejas. She gives talks about her process in Spain and helps those going through similar situations. She recognizes, as her mother pointed out, that although in her country she was very involved in parish life, here she distanced herself from the Church.

When her mother invited her to go to the Tabor retreat and she accepted, "I didn't really know what I was going for either, and it was literally a conversion. You start to see life differently. You realize that there are people who are having a worse time than you because sometimes we think that only each of us has it so bad."

This change of perspective was achieved thanks to "letting God and Our Lady into my heart. Now, I am in the spiritual assembly to give talks about the process I have gone through and I support the volunteers in whatever way I can".

Jasmine, Pamela, Miguel or Aquilina are some of the thousands of names of men and women of different races and languages who, every day, carry out the "Amar siempre más" project.

They lack material things, yes, but they are not poor, at least not in their totality because the greatest and worst poverty is not having God and they have him... and they give him. If "out of the abundance of the heart the mouth speaks", they speak of God because they have an abundance of his Spirit. They are rich in God. They are the saints of today.

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The Vatican

Pope Francis: "We all need the Eucharist".

Astonishment and gratitude: these are the two attitudes that the Pope encouraged us to have before the Eucharist.

Maria José Atienza-August 18, 2024-Reading time: 2 minutes

St. Peter's Square at the Vatican welcomed the faithful who, despite the sun and the heat of the Italian capital today, wanted to accompany Pope Francis in praying the Angelus on this 20th Sunday in Ordinary Time.

In his address, the Pope focused on the two attitudes that Catholics should have before the Eucharist: amazement and gratitude. "First: amazement, because the words of Jesus surprise us. Even today. He always surprises us," stressed the pontiff, who continued: "Those who do not grasp the style of Jesus remain suspicious: it seems impossible, even inhuman, to eat the flesh of a man and drink his blood. The flesh and blood, instead, are the humanity of the Savior, his own life offered as food for ours".

The Pope pointed out the second attitude, "gratitude, first astonishment, now gratitude because we recognize Jesus there where he is present for us and with us. He becomes bread for us. This food, the pontiff stressed, "is more than necessary for us, because it satisfies the hunger for hope, the hunger for truth, the hunger for salvation that we all feel, not in our stomachs, but in our hearts. We all need the Eucharist. Jesus takes care of the greatest need: he saves us, nourishing our life with his own, forever".

Finally, the Pope asked himself, "Do I hunger and thirst for salvation, not only for myself, but for all my brothers and sisters?"

After the Marian prayer, Francis again called for peace in the world and recalled the beatification in the Democratic Republic of Congo of Albert Joubert, of the Diocese of Uvira, and three young Italian Xaverian missionaries: Fathers Giovanni Didonè and Luigi Carrara and Brother Vittorio Faccin, killed in Baraka and Fizi on 28 November 1964. "Their martyrdom," said the Pope, "was the crowning of a life spent for the Lord and for their brothers" and he asked that the example of these martyrs may open the way to peace in that land as well as in the Middle East, Israel, Palestine, the martyred Ukraine and Myanmar.

Culture

Inmaculada Alva: "Certain feminisms have masculinized women".

Historian Inmaculada Alva calls for a history "in which men and women have their rightful role" in the face of certain feminist currents that, in the end, take men as their model.

Maria José Atienza-August 18, 2024-Reading time: 5 minutes

The postgraduate campus of the University of Navarra served as the stage for the final point of the first graduating class of the Master's Degree in Christianity and Contemporary Culture. A degree that this University launched two years ago and that is a complete and interesting journey through history, philosophy, theology and thought. 

– Supernatural woman was the central theme of the last session of this course and was given by Inmaculada Alva, historian, who talked to Omnes about women, feminism, society and culture. 

We cannot deny that, in recent years, there has been progress in women's rights, but there also emerges a certain disenchantment with this "equalizing the bad". What have we gained and what have we lost in this path of advancing rights? 

-These political and social advances took off in the second half of the 20th century. I think we have gained a lot, not with masculinization, but with feminism. Or rather, with feminisms. I like to speak in the plural because it seems to me that there is such a variety that none of them can arrogate to themselves the hegemony of saying 'I am the true feminism'. 

Actually, when we speak of the "situation of women in the past" we are referring to a specific situation: that of the bourgeois woman of the 19th century. Bourgeois because in other environments, women have always worked outside the home or in family businesses. The bourgeois idea to which we refer was the "devoted mother", the "obedient daughter", who was subordinate to the man and who had no other aspirations than marriage and little else. Indeed, there were certainly many women who were happy with the life they had: taking care of their house, their husband..., but there was another reality of many other women who wanted to develop their own dreams, to live their life in a different way, even to marry someone else or to make work and family compatible. And it was something that was not possible, because in this bourgeois conception of the nineteenth century, the role of women was developed at home, with the children. It is true that there is a greater tendency in women than in men towards the creation of a home. But women have many more capabilities. 

For many women, marriage, the bourgeois way of life developed in the nineteenth century and lived in the twentieth century, could become a trap, even a grave. This is what Simone De Beauvoir, for example, denounced. I very much disagree with many of De Beauvoir's things, but when she refers to the trap of marriage, in a certain sense, I think she is right.

From the second half of the 20th century, women began to change this idea and feminisms were born. Just as I like to speak of feminisms in the plural, I prefer to speak of women in the plural. Women participate in a more active way in society, also in politics, in the profession, because they also have a lot to say. I believe that, in this sense, we have won. 

Could we then be able to concretize these advances? 

-Progress has been made in the conception of the family as a task that does not belong only to women. It is now common a model of family co-responsible, in which both the mother and the father are responsible for education, care and love. Making a family between the two of them. And there is no single way, each family, each marriage will have to see how to make a family, but it is up to both of them.

Another idea born with feminisms that I think is interesting is to be aware of things like taking the blame away from women in cases of harassment, violence, etc. In other words, that phrase of blaming, why would she wear that skirt? Why would she go into that apartment? And it is not like that. It is true that women have to be aware of their responsibility, they have to be responsible for their sexuality. But it is the fault of the one who does not control herself. 

As noted above, not everything is positive. Do you think we have lost something along the way?

Inma Alva
Inmaculada Alva

-The answer to this question depends on the feminism we are talking about. We could say that there is a hegemonic feminism. It is the one that appears in the media or in certain policies and in which we have lost harmony. The role of women in the home has been devalued, not in the bourgeois sense that we were talking about, but the fact that the home is a space for personal fulfillment. With this type of hegemonic feminism, it is thought that dedication to the family degrades women, or that if they do not work outside the home, they are lesser. What we have been offered is a masculinization of women. Basically, this type of hegemonic feminism, in my opinion, is not a true feminism since the model it takes is the male model. They have masculinized women.

I think that women have a way of working that is more collaborative than hierarchical, but today, if you want to advance in the world of business, either you behave like a man or you don't go up, and it is the task of feminism to have the ambition to change society so that other, more collaborative ways of working are also imposed, so that women are also more balanced.

We are seeing certain feminist "rewritings" of history, does this make sense, and isn't it unfair to those women who were really pioneers?

-My work consists, precisely, in making women's history. What I see is that, on occasions, this rewriting of history that is done with current categories is not only unfair but also false. You have to go to the documents. 

When the cinema, for example, presents us with women, such as Isabella of Castile, playing roles that are not real, it is not so much that they were not possible at the time, but rather that they were not possible in those times. 

Therefore, it is unfair to those other women who were indeed like that. It is these real stories that must be sought out and given visibility. 

It is important to make a history in which men and women occupy their rightful space.

I think of a Maria de Molina, Queen of Castile, three times regent, having to keep the kingdom of Castile to ensure the rights for her son and then for her grandson. And she succeeded. Or I think of Margaret of Austria, governor of the Netherlands, who managed to make her period of government a period of relative peace. These women should be mentioned because they are real and there are the documents. 

When we go down to historical reality we find thousands of women doing things. Until the 19th century, for example, the concept of work was family-based. The workshop, the workshop or whatever it was, was run by the husband and the wife. That's why there were so many "widows" who ran the husband's business. I have had the good fortune to have in my hands some sales documents of a woman, a widow, with a commercial emporium in Manila, who wrote to her commercial intermediaries in Europe, in Mexico. However, I once saw a film in which Urraca was put in the mouth of a completely masculine, even coarse, manner of speaking. Urraca would have a lot of character for sure, but she wouldn't talk that way and she didn't need it to assert herself.  

Have women achieved everything or is there a challenge still pending?

-These questions are always very difficult for me to answer. It's like when you are asked what your favorite book is. I think there are several challenges, also depending on the contexts of women today, which are very different. Believe it or not, I think that, deep down, society is still a very masculinized society, sometimes because of those hegemonic feminisms that do not look at the real woman. The challenge for women today is to develop in this society all that they, by their nature, bring to the table: empathy, collaboration, dialogue and communication.

Integral ecology

Pablo Requena: "The Church has not changed its position on euthanasia".

The Delegate of the Holy See to the World Medical Association and professor of bioethics, Pablo Requena, explains in this interview some aspects of the "Little Lexicon on the End of Life", published by the Pontifical Academy of Life, which have been erroneously interpreted.

Maria José Atienza-August 17, 2024-Reading time: 5 minutes

The publication a few weeks ago of the "Little Lexicon on the End of Life" led several media outlets to publish reports stating that the Catholic Church had begun to change its position on euthanasia, almost permitting it in some cases. This is not the case.

Pablo Requena, a member of the Pontifical Academy for Life and professor of bioethics at the Pontifical University of the Holy Cross (Rome), these interpretations are the result of a lack of clarity in understanding the words used and a superficial or non-existent reading of the document.

Requena stresses that the document is a "work of synthesis that offers a balanced explanation of several issues that can be very complex".

A few weeks ago, an update to the "Little Lexicon of the End of Life" was published. Why is this update being made? 

-I would say that more than an "update" it is about gathering in a small book some terms that are key to the discussion on the moral issues related to the end of life.

As explained in the introduction, often in many discussions on this topic there is a lack of clarity in understanding the words used: the euthanasia with the withdrawal of treatments or palliative sedation, brain death with the vegetative state, advance directives with the request for assisted suicide?

In this sense, I think that the lexicon is a good tool to understand the terms in which the different debates are situated, both at the moral level and in public opinion.

In addition, this "Little Lexicon" offers the indications of the Magisterium of the Catholic Church on many of the ethical questions that arise at the end of life. From the Statement on euthanasia (1980) to the Letter Samaritanus bonus (2020), documents published by the Congregation for the Doctrine of the Faith, 40 years of great technological progress in medicine have passed, with more than a few questions in the bioethical field, some new and some not so new.

In these years in which theologians have studied and discussed ways of responding to these questions, the Magisterium of the Church has not failed to give some indications of different depths depending on the case. We can think of the solemn condemnation of the euthanasia the encyclical Evangelium vitae (1995), or the Message from Pope Francis for a meeting that was held at the Vatican in 2017, co-organized by the World Medical Association and the Pontifical Academy of Life, on end-of-life issues, in which he explained that when the so-called "therapeutic proportionality" is lacking, it is necessary to forego a certain treatment.

How should Catholics read this vademecum? 

-I think that the "Little Lexicon" is to be received and read with gratitude, as it represents an attentive work of synthesis by its various authors, who come from the fields of medicine and moral theology. In less than a hundred pages, they offer a balanced explanation of several topics that can be very complex.

This booklet is not a document of the Magisterium of the Church: it does not pretend to resolve any of the many open questions that remain in the discussion of moral theology. But it is a summary of the indications that the Magisterium has made in recent years. In addition, at the beginning, it offers a fairly exhaustive list of Vatican documents published in the last forty years, to which are added other sources of some interest, such as some documents of the "Comitato Nazionale per la Bioetica" (Italian National Committee for Bioethics), and some legislative texts.

Certainly the lexicon reflects the authors' interpretation of some of the magisterial documents in situations where not all moralists are unanimous in offering an ethically acceptable solution to a particular problem. In this sense, some voices may be more to one's liking than others, or be more or less in tune with one's own way of evaluating certain questions.

Some media have understood, when reading this vade-mecum, that the Church has changed or relaxed its position on euthanasia, specifically when referring to the hydration and feeding of persons in a vegetative state. What does the vade-mecum really say? Has the Church's position changed? Where does the confusion come from?

-I do not understand that an interpretation of the document can be made in the sense of relaxing the Church's position on euthanasia, unless one has not read the text - something that unfortunately seems quite likely in some press releases - or that one reads the "Little Lexicon" with a negative bias.

In the voice "Euthanasia" the definition is recalled, citing. Evangelium vitae 65, and explains the unlawfulness of the practice as being against the fundamental good of life and the unique dignity of the human person.

As regards the question of artificial nutrition and hydration for persons in a state of chronic unconsciousness, and specifically, in persons in a vegetative state, I would say the following. This is a complicated ethical question that has occupied moralists for several decades.

The lexicon explains that in these situations, as with any medical intervention, discernment is necessary to conclude that nutrition and hydration are for the good of the patient.

Then remember the response of the Congregation for the Doctrine of the Faith in 2007 to the North American bishops who asked about this question. In that response, the following can be read: "In affirming that providing food and water is, in principleIn some very isolated or extremely poor regions, artificial feeding and hydration may not be physically possible, therefore, the Congregation for the Doctrine of the Faith does not exclude the possibility that, in some cases, artificial feeding and hydration may not be physically possible. ad impossibilia nemo teneturHowever, the obligation remains to provide the minimum care available and to seek, if possible, the necessary means for adequate life support.

Nor is it excluded that, due to supervening complications, the patient may not be able to assimilate food and liquids, making it totally useless to provide them. Finally, we do not rule out the possibility that, in some rare cases, artificial feeding and hydration may involve an excessive burden on the patient or considerable physical discomfort linked, for example, to complications in the use of the instruments used".

Therefore, it does not change anything in the Church's position.

The vademecum rejects, however, therapeutic obstinacy Where does "all means" end and this obstinacy begin?

-This question is not easy to answer, as it depends on the pathology under consideration, the patient's specific situation and the means available in the health care context in which he/she finds himself/herself.

In fact, the "Little Lexicon" devotes an item to "irrational obstinacy", which would be an alternative term to "therapeutic persistence", which, as they rightly explain, is not an adequate way of describing medical practice, even in cases where the action taken is exaggerated.

On the subject of therapeutic limitation I wrote a text a few years ago in which some indications on this subject are given. In modern medicine we have stopped using "all means" (to use the expression of the question) and we speak of therapeutic limitation or adequacy, which occurs in two situations: when the treatment is considered disproportionate, exaggerated, futile (and this is when we speak of "obstinacy"); or when, being proportionate and reasonable, it appears too burdensome for the patient and he/she decides not to carry it out.

There are more and more situations in which medical ethics is confronted with the study of the eticity of certain limitations. And this study takes time. It was necessary with the first of the great limitations, which gave rise to the "do not resuscitate" (DNR) indications, and it has been necessary for those that have followed and continue to follow: think, for example, of the limitation of assisted ventilation, dialysis or new cycles of chemotherapy.

In these cases, easy answers and ready-made prescriptions are not useful: a proper discernment is necessary, case by case, to determine the best way to proceed in this situation with this patient.

Latin America

CEPROME Latin America, a reference in abuse prevention

Since 2020, the Latin American Council of the Center for Interdisciplinary Research and Training for the Protection of Minors, CEPROME, has become a reference institution in the work of training in the prevention of sexual abuse in ecclesial environments for Latin America. Last March, they held the third of their congresses focused, in this edition, on the concept of vulnerability.

Maria José Atienza-August 17, 2024-Reading time: 3 minutes

In February 2020, the Latin American Council of the Interdisciplinary Research and Training Center for the Protection of Minors was born, CEPROMEan institution that focuses its efforts on training to prevent the spread of sexual abuse within the Catholic Church in the Latin American continent.

Lay people, consecrated persons and priests from countries such as Argentina, Bolivia, Colombia, Costa Rica, Chile, Mexico, El Salvador and Venezuela are part of this Council, which has developed, since its creation, a broad task of training on different topics and issues related to the protection of the most vulnerable and the prevention of all types of abuse in ecclesiastical environments.

Pope Francis, in a meeting with a delegation of CEPROME gathered in Rome on September 25, 2023, told them: "You, I know well, are trying to work and apply ever more suitable methods to eradicate the scourge of abuse, both in the Church and in the world. And we must not forget this: the abuses that have struck the Church are but a pale reflection of a sad reality that embraces all humanity, and to which the necessary attention is not given. Some may say: 'ah, there are not so many, then'. If it were only one, it would already be scandalous, just one, and there are more than one".

As in the rest of the world, in Latin America, cases of abuse in ecclesial environments have been a turning point in the life of the Church. Following the path taken by the entire universal Church, the Latin American episcopates and the various institutions of the Church have been working on the development of protocols for action and reparation in cases of this nature, on formation from the earliest stages and, above all, on the development of prevention mechanisms to avoid the repetition of these cases.

Necessary work

CEPROME's task ranges from consulting and advising Church institutions to develop safe environments. This task includes the task of training and prevention of these cases, but also, the realization and implementation of protocols for action against abuse, monitoring of internal resources to prevent these actions and management of responsibilities. 

In addition, they have developed a psychological evaluation and psychodiagnostic service for both potential victims and aggressors and a psychiatric-psychological evaluation system that is necessary in most cases.

The work of CEPROME is extensive and, above all, ongoing. María Inés Franck, director of the Latin American Council of CEPROME, pointed out to Omnes how this organism has become a point of reference for the ecclesial community of Latin America, especially "at the moment of making decisions on concrete issues related to abuse and, especially, to prevention".

The people who make up this community "are in constant contact", which offers an updated and diverse perspective on the approach to issues related to the protection of minors in different countries. Several of them are also linked to the Pontifical Commission for the Protection of Minors (Tutela Minorum) and have worked with the Centre for Child Protection (CCP) of the Pontifical Gregorian University in Rome.

The training courses and seminars promoted by this institution have already trained hundreds of people who work in different Church organizations: dioceses, schools, religious communities, etc.

These diplomas cover topics such as canon law guidelines and the management of sexual abuse, accompaniment or how to approach an interview with a victim of abuse.

Another area in which the activities of this Latin American Council of the Interdisciplinary Research and Training Center for the Protection of Minors are focused is the preparation of reference books dedicated to all areas related to the prevention, reparation and management of cases of sexual abuse of minors and vulnerable persons in the Church. These books constitute an indispensable formation bibliography to understand the true scope of these crimes and, especially, to make ecclesial communities true environments of freedom and security.

Sunday Readings

Sharing in eternal life. Twentieth Sunday in Ordinary Time (B)

Joseph Evans comments on the readings for the 20th Sunday in Ordinary Time and Luis Herrera offers a short video homily.

Joseph Evans-August 16, 2024-Reading time: 2 minutes

In today's first reading, wisdom is described as food. "Come eat of my bread, drink the wine I have mixed," cries wisdom, personified as a woman. It is a good metaphor. Certainly, we do not want to eat the bread of foolishness: "the mouth of a fool feeds on foolishness," the book of Proverbs tells us later (Prov 15:14). And St. Paul warns us in the second reading: "Do not get drunk on wine, which leads to debauchery".

But what in the Old Testament was only a metaphor becomes the most literal truth in Christ. We can truly eat wisdom in the person of Christ, for He is the "wisdom of God" (1 Cor 1:24). And eating of him is not a metaphor. It is absolutely real and literal, as Our Lord insists in today's Gospel.

We have now reached the point in John's Gospel where Jesus gives a complete and explicit revelation of the Eucharist, the sacrament of his presence, which he explains in this discourse and will institute at the Last Supper. In all that Our Lord says there is no room for doubt. "And the bread which I will give is my flesh for the life of the world." This scandalizes the Jews: "The Jews disputed among themselves, 'How can this man give us his flesh to eat?'" But instead of backing down or saying that he was speaking only metaphorically, he insists even more: "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you. My flesh is true food, and my blood is true drink".

By eating the flesh of Christ, he lives in us and we in him, and we shall live forever, Jesus teaches. 

– Supernatural Eucharist is the ultimate communion at the table: it is not just a meal shared with a loved one, it is eating one's own loved one. In the early days of the Church, pagans thought that Christians performed cannibalistic rites, but nothing could be further from the truth. The evil of cannibalism is the destruction of the eaten. In the Eucharist, Christ is not destroyed: on the contrary, he makes us sharers in his eternal life.

And so, yes, this reception of Christ, God himself in the form of bread and wine, leads us to live in the Spirit: "Be filled with the Spirit," says St. Paul. The frequent and faithful reception of the Eucharist leads us to our eternal state after the Resurrection of the flesh, the perfect union of body and spirit, Christ alive in us so that we may live "in abundance," in fullness (Jn 10:10).

Homily on the readings of the 20th Sunday in Ordinary Time (B)

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

Culture

Women protagonists in medieval history: Theophanes, the great empress

In this series of articles, José García Pelegrín traces the lives of four women who played a leading role in medieval history in Germany. In this second installment he talks about Theophane, the great empress.

José M. García Pelegrín-August 16, 2024-Reading time: 3 minutes

Throughout the Middle Ages, women stood out in a male-dominated world and exerted a lasting influence on society and the Church. Significantly, 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.

One of them was Theophanes, whom some consider to be the "woman who had the most power in the world. West", she was co-empress of the Romano-Germanic Empire for eleven years as wife of Emperor Otto II, over whom she exercised great influence, and empress for seven years after her husband's death.

Arrival at court

However, his arrival in Germanic lands initially provoked a certain uneasiness among the family of Emperor Otto I. The latter sought a lasting union with the Byzantine Empire, which would raise his prestige as Emperor of the West, through the marriage of his son Otto (II) with a Byzantine princess "purple", allusion to the birth in the palace, as daughter of the Emperor. Otto had already tried twice, sending emissaries to Constantinople; but only when a palace revolt took place that brought John I Tzimiskes to the Constantinopolitan throne, he agreed to the marriage, also because of the common threat to both empires, the Saracens.

Otto I assumed that John I Tzimiskes would send Princess Anna, daughter of the late Emperor Romanos II; however, the new Byzantine emperor sent a great-niece, who did not meet the "purple" requirement.

Sources often note that Otho the Great was pleasantly surprised by the refined education and gifts of this girl of presumably 17, although some sources claim she was only 12. Either for this reason or to avoid damaging relations with Byzantium, Otho agreed to marry his son to Theophan.

Theophane, Empress

Otto (II), who was then 18 years old, and Theophan married before Pope John XIII in St. Peter's Basilica in Rome on April 14, 972. She was even invested as "sharer in the empire". Unlike what used to happen in marriages of convenience, the sources highlight the affectionate relationship between the two.

Despite her youth, Theophanes lived up to her lofty position as empress in the West. She soon accompanied her husband Otto II, who was crowned emperor a year after their marriage, on almost all his travels throughout the empire. She proved to be a diplomatic and politically able advisor to him and exerted considerable influence in politics.

With the emperor he traveled to Italy in 980, where they stayed for three years. Otto II died here in 983, at the age of 29, a victim of malaria. At his side were also his mother, Empress Adelaide, and his sister, Abbess Matilda, as well as Theophan.

Otto II was buried in the crypt of St. Peter's, something exceptional considering that the last emperor buried there was Honorius, in 423. The simple stone sarcophagus stands on eagle's feet and bears the inscription "Otto Secundus Imperator Augustus". The idea of the "translatio" or "renovatio" of the Roman Empire was thus reinforced.

Death in Rome

Empress Theophane assumed, together with her mother-in-law Adelaide and Abbess Mechthild, the regency of her youngest son Otto for eight years. Although the sources are scarce and allow for various interpretations, it seems that Theophan succeeded in removing both Adelaide and Mechthild from the regency, making her the only German empress to rule temporarily alone during her son's minority.

Not only did he manage to prevail over rebellious nobles and a large Slavic uprising, but he also paved the way for the coronation of his son as "Imperator Augustus". Shortly after returning from Rome she died in Nijmegen in June 991, at the age of about 31. At her request, she was buried in the abbey church of St. Pantaleon in Cologne, which she had generously endowed, and where her monumental tomb is located today.

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Mary's identification with the Ark of the Covenant

The Ark of the Covenant is one of the figures that tradition and the Fathers of the Church have identified with the Virgin Mary.

Rafael Sanz Carrera-August 15, 2024-Reading time: 7 minutes

The interpretation of Mary in the book of the Apocalypse of John, specifically in chapter 12, has been a central theme in Catholic exegesis. We will try to explain the idea that Mary is the woman symbolically represented as the Ark of the Covenant, based on some biblical, patristic and theological analyses.

1. Mary as the Woman of the Apocalypse and the Ark of the Covenant

Chapter 12 of the Apocalypse describes a vision of "a great sign in the sky, a woman clothed with the sun, with the moon under her feet and a crown of twelve stars upon her head"(Revelation 12:1). This woman has traditionally been interpreted in various ways, but within Catholic exegesis, she is seen as a representation of the Virgin Mary.

Furthermore, in Revelation 11, 19, just before the appearance of this "woman", it is mentioned that ".the temple of God which is in heaven was opened, and the ark of his covenant was seen in his temple" (Revelation 11:19). This reference to the ark has been seen by many theologians as an indication of the symbolic connection between the Old Testament ark of the covenant and Mary, who is considered the new ark, since she carried Christ in her womb, the very presence of God among men.

Indeed, just as the ark of the Old Testament contained the tables of the law, the manna and Aaron's rod., Mary contains the Word of God incarnate, the bread of life and the eternal priest, Jesus Christ. St. John, in revealing the ark in heaven, shows us that the ark of the new covenant is Mary, the vessel chosen to bring to the world the new and definitive covenant of God with humanity.

2. Biblical foundations of symbolism

The comparison of Mary with the Ark of the Covenant is based on several biblical quotations.

In the Old Testament, the ark was the place where God's glory resided,

John 1:14:"And the Word became flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth."This verse speaks of the Incarnation, where the Word becomes flesh and dwells among us. The Greek word used for "inhabited" is "eskēnōsen", which literally means "he pitched his tent", evoking God's presence in the tabernacle (ark) in the wilderness. Mary is seen as God's new dwelling place, the new "tent" where God's glory is manifested..

In 2 Maccabees 2:4-8, it is narrated that Jeremiah hid the ark before the exile, and that ".the site will remain unknown until God gathers his people and is propitious to them."(2 Maccabees 2:7). This context prepares the arrival of Mary, who becomes the new ark, bearer of the new covenant in the figure of Jesus, of whom it is said, "He is the brightness of the glory of God." (Hebrews 1:3)

Luke's Gospel also reinforces this image: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you." (Luke 1:35). This verse recalls to the cloud that covered the ark in Exodus (Exodus 40:34-35), suggesting that. Mary, covered by the shadow of the Holy Spirit, is a figure that fulfills (and transcends) the role of the ark..

These other quotations also reinforce Mary's identification with the Ark of the Covenant and her role in the new covenant,

Psalm 132:8: "Arise, Lord, and come to your rest, you and the ark of your power." This quote connects the ark with the presence of God, which can be applied to Mary as the new ark that carries God Himself in its bosom. The invitation to God, "come to your rest"can also be seen as a prefiguration of the Incarnation.

Jeremiah 31:31-33: "Behold, the days are coming, says the Lord, when I will make a new covenant. with the house of Israel and with the house of Judah (...) But this is the covenant that I will make with the house of Israel after those days, says the Lord, I will put my law in his mind and write it on his heart; and I will be their God, and they shall be my people." This prophetic passage speaks of a "new covenant" which will be fulfilled in Christ, who is carried in Mary's womb. Mary, in this context, can be seen as the ark that carries not only the Law (like the ark of the old covenant) but the very Word made flesh.

2 Samuel 6:9-12: "How shall the ark of the Lord come to me? [And it came to pass from the day that the ark remained in the house of Obededom until the day that David brought it into the city of David, the Lord blessed the house of Obed-edom." This passage recalls the visit of the ark to Obed-edom's house, which resulted in blessing for him. Similarly, Mary's visit to Elizabeth in Luke 1:39-45 results in a blessing for Elizabeth, underlining the connection between the ark and Mary as the bearer of divine blessing..

2 Samuel 6 and Luke 1. The parallel is striking between the story of David's bringing the Ark to Jerusalem and the story of Mary's visit to Elizabeth. The story begins with David "arose and went." (2 Sam 6:2). Luke's account of the visitation begins with the same words, Mary "got up and went". (1, 39). On their respective journeys, Mary and David headed for the region of mountainous region of Judah. David recognizes his unworthiness with the words "how can the ark of the Lord come to me?" (2 Samuel 6:9)... words that we find repeated when Mary approaches her relative Elizabeth, "...".Whence to me, that the mother of my Lord should come to me?" (Luke 1:43). Notice that the phrase is almost literal, except that "ark" is replaced by "mother". Further on we read that David "danced" for joy in the presence of the ark (2 Samuel 6:14,16), and we find that a similar expression is used to describe that the child leaped in Elizabeth's womb when Mary came near. (Luke 1:44). Finally, the ark remained in the mountains for three months (2 Samuel 6:11), the same time Mary spent with Elizabeth (Luke 1:56).

Revelation 12, 5: "And she brought forth a man child, who is to rule over all nations. with a rod of iron; and his son was caught up to God and to his throne." This verse of Revelation refers to the son of the woman (Mary), identifying him with Jesus, who fulfills the messianic prophecy. The connection between this woman and the ark of the covenant in the previous verse reinforces the identification of Mary with the ark.

Hebrews 9:4-5In the ark there was a golden urn which was contained the manna, Aaron's rod that budded, and the tables of the covenant. And above the ark, the cherubim of glory, which covered the mercy seat." The ark contained sacred elements that foreshadowed Christ, the manna (bread of life), Aaron's rod (priestly authority) and the tablets of the Law (the word of God).. Mary, as the new ark, contains Christ, who is the bread of life, the high priest and the incarnate Word.

3. Patristic commentaries and Marian theology.

The Church Fathers also interpreted Mary as the Ark of the Covenant. St. Ambrose, for example, in his commentaries, he speaks of Mary as the bearer of the new law in Christ, making a parallel with the ark that contained the tables of the law given to Moses. This symbolism was later developed in medieval and modern theology.

John Henry Newman, in his work Mary, The Second EveNewman also reflects on this identification, arguing that just as the ark contained the sacred objects of the covenant, Mary carried in her womb the Son of God, the fulfillment of the covenant. For Newman, Mary is thus the living ark, the perfect tabernacle of divinity.

4. Contemporary Applications

In contemporary theology, authors such as Scott Hahn at Hail, Holy Queen have popularized this interpretation, showing how Revelation reveals the full glorification of Mary in heaven, reflecting her role as the ultimate ark of the covenant. Hahn argues that the appearance of the ark in Revelation 11:19 followed immediately by the vision of the woman in chapter 12 is not a coincidence, but a revelation of the continuity and fulfillment of salvation history.

5. Conclusion, Mary and the mystery of the Covenant

The identification of Mary with the Ark of the Covenant in the Apocalypse of St. John is a rich theological image that connects the Old and New Testaments. Through biblical quotations and patristic commentaries, we can see how this interpretation has been developed over the centuries. Mary, as the new ark, not only carries Christ, but also represents God's new covenant with humanity, an eternal covenant sealed with love and redemption.

This Marian vision has profound implications for Christian spirituality, especially in the veneration of Mary as the Mother of God and the first disciple of Christ, whose life and mission are intimately linked to the mystery of salvation revealed in the Scriptures.

In the Catholic Church, when celebrating this mystery of Mary in the liturgy of the Assumption of Mary, texts evoking these mysteries are used,

1st Reading, Revelation 11:19a; 12:1-6a, 10ab: which we have already discussed above, is central to the liturgy of the Assumption. The identification of the ark with the woman "clothed in the sun"has traditionally been interpreted by the Church as an image of Mary. The reference to the ark connects directly with the idea of Mary as the new ark, the bearer of God's presence in the person of Jesus..

The Psalm 44 (45), 10-12, 16: who celebrates the entrance of the Queen into the King's palace with great joy and honor. A reference to the glorification of Mary, recognized as Queen of Heaven (Benedict XVI, on the head of the woman clothed with the sun there are "a crown of twelve stars". This sign symbolizes the 12 tribes of Israel and signifies that the Virgin Mary is at the center of the People of God, of the entire communion of saints.). The figure of the Queen associated with the Ark of the Covenant in the temple reinforces the image of Mary as the dwelling place of God and the Mother of the King of Kings.

2nd Reading, 1 Corinthians 15, 20-27In this passage, St. Paul speaks of the resurrection of the dead and the primacy of Christ over death, "For as in Adam all die, even so in Christ shall all be made alive. But each one in their order, Christ, the firstfruits; then, those who are Christ'sat his coming" (1 Corinthians 15:22-23). This passage resonates with the doctrine of the Assumption, which holds that Mary (the first fruits), as the first to be redeemed by Christ, is also the first to share fully in his victory over death.

Gospel, Luke 1, 39-56 (The Visitation and the Magnificat). In this passage, Elizabeth is filled with the Holy Spirit and recognizes in Mary the Mother of God, evoking the respect and veneration that David showed for the Ark in 2 Samuel 6. The Magnificat song reflects the joy and exaltation of Mary's humility, who carries in her womb the Savior of the world. The "shadow of the Most High" that covers Mary at the Annunciation (Luke 1:35) is similar to the cloud that covered the ark at the Exodus, again underscoring her role as the new ark.

The authorRafael Sanz Carrera

Doctor of Canon Law

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Culture

Marian Route: Five Stops to Honor the Virgin Mary

El Pilar, Torreciudad, Montserrat, Lourdes and Meritxell: some 800 kilometers link five sanctuaries where the Marian presence is the main axis. The Marian Route runs along the Pyrenees and, since its creation, has become a way of promoting not only the sanctuaries but also the surrounding counties and towns.

Maria José Atienza-August 15, 2024-Reading time: 6 minutes

In Spain alone, nearly 15 million people travel annually for religious reasons. Among these, Holy Week stands out, which in Spain enjoys numerous key points and celebrations that have been declared of Cultural Interest or even Intangible Heritage of Humanity, along with destinations such as Rome or the Holy Land.

But religious tourism also has one of its key development axes in the Marian sanctuaries scattered all over the world. An example of this strength and of the future of religious tourism is the Marian Route which unites five sanctuaries in three countries: Spain, France and Andorra, in a pilgrimage that combines faith, culture, devotion and promotion of territorial development.

Long before the establishment of the association Marian Route This was the name given to the ancient Marian road that stretched from the Basilica of Pilar to the sanctuary of Lourdes, passing through Torreciudad.

The Marian Route

The association Marian Route was born shortly after the Universal Exposition of Zaragoza, in 2008. The priest Javier Mora-Figueroa, then rector of the Sanctuary of Torreciudad, and José Joaquín Sancho Dronda, president of the Board of Trustees of Torreciudad, came into contact with Aradexthe company in charge of the Expo's communication. After attending with them several congresses on religious tourism, they promoted an association of sanctuaries that gave rise to what today is the association Marian Route which had the collaboration and support of the Government of Aragon and the City Council of Zaragoza.

In fact, the association is made up of the various Marian sanctuaries, and in a certain sense, their rectors are the "owners" of Marian Route, who decide on the lines of action or if, for example, a sanctuary that is within this pathway meets the requirements to be part of the Marian Route.

From Marian Route emphasize that "is something different. It is true that it is a path of spirituality. However, it is also a journey that combines devotion and meditation with culture, art and nature. The sanctuaries of El Pilar, Torreciudad, Montserrat, Meritxell and Lourdes help -and a lot, as the experience of all these years tells us- to make this itinerary valid for pilgrims who come for religious reasons as well as for visitors who are attracted by history or by the artistic, architectural and natural beauty of the temples and their surroundings. For this reason, the Marian Route is visited by believers and heritage lovers alike".

Devotion, faith and culture

Since its inception, the Marian Route is based on a clear idea: to promote knowledge of the shrines of the Virgin Mary and Marian devotion and, at the same time, to be agents for the development of the environment. This is the hallmark of Marian RouteThe proposal is marked by a religious character that does not forget the culture, gastronomy or other notable aspects of the areas in which the Marian sanctuaries are located.

The combination offered from Marian Route makes it possible for the tourist to have different fields to enjoy and for the experience to be a joint one. In this sense, as highlighted in Marian Route, "It is a plural and multicultural itinerary where each sanctuary has its own qualities and characteristics and whose enclaves offer an important and varied range of tourist attractions"..

For this reason, Marian Route should not be understood as a travel agency, but as the closest thing to the tourism delegations of a community: that is, a tool on which tour operators rely to organize their trips, and the media to publicize the various sanctuaries of the Virgin of the route.

The Basilica on the Pillar of the Virgin Mary

In the heart of Zaragoza, on the banks of the Ebro River, stands the Basilica of Our Lady of Pilar, easily accessible by train, bus, car or plane. The sanctuary is free to enter and is open daily, Monday through Saturday from 6:45 am to 8:30 pm and Sunday from 6:45 am to 9:30 pm.

Some important places to visit in the surroundings are the Aljafería Palace, the cathedral of La Seo or the vestiges of the Caesaraugusta Roman. But Zaragoza also has many other points of interest. Another interesting route that can be followed in the city is the one that follows in the footsteps of the painter Francisco de Goya, who lived in the city during part of his childhood and adolescence and whose different works are preserved there.

Torreciudad, sanctuary of families

The sanctuary of Torreciudad is located in the province of Huesca, and is a meeting point for thousands of families and pilgrims. It is well connected both with the surrounding towns and with France, making it possible to reach the sanctuary of Lourdes from there in three hours, thanks to the Bielsa tunnel, under the Pyrenees. The sanctuary is free to enter and its opening hours change according to the months of the year: July and August from 10 am to 8:30 pm; from May to October from 10 am to 7 pm; and from November to April, Saturdays and Sundays from 10 am to 7 pm and Mondays to Fridays from 10 am to 2 pm and from 4 pm to 6 pm.

In addition to the sanctuary, it is possible to visit the Multimedia Space Live the experience of faith, which shows in a dynamic and current way the message of the Gospel, with technology such as virtual reality glasses.

In the vicinity of Torreciudad there are numerous places of tourist interest: Loarre Castle; Barbastro, where you can visit the Cathedral of Our Lady of the Assumption and the Barbastro-Monzon Diocesan Museum; the medieval village of Alquézar, where you can follow the route of the Vero Footbridges, the Natural Park of the Sierra and Canyons of Guara, and visit some of the wineries of the Somontano Designation of Origin; the recovered villages of Ligüerre de Cinca or Morillo de Tou; as well as beautiful places like Roda de Isábena, with the ex-cathedral of San Vicente, considered the oldest in Aragón, Aínsa, Boltaña, Fonz, Monzón, Graus, or the National Park of Ordesa.

Lourdes, the place of apparitions

The sanctuary of Lourdes is located in the south of France, in the Hautes-Pyrénées. It can be easily reached by car and the town has both paid and free parking facilities. Another possible means is by plane, since there are two international airports near the sanctuary: Tarbes Lourdes Pyrenees and Pau Pyrenees, which are 10 and 40 kilometers away. It is also possible to arrive by train from different parts of France. The train station is about 2 kilometers from the sanctuary.

The entrance to the sanctuary of Lourdes is free and open daily from 5:30 a.m. to midnight.

Near the sanctuary you can visit the castle of Lourdes, the Pic de Jer, the French Pyrenees National Park or the caves of Bhétarram.

Montserrat, "our Sinai".

The monastery of Montserrat is located 60 kilometers from Barcelona. It can be reached by car, or by train, bus or plane to Barcelona and from there take the cable car, the rack railway or the FGC commuter train (from Barcelona-Plaça Espanya station) to the monastery.

The basilica is open daily from 7 am to 8 pm. The Throne of the Virgin or the Chapel of the Holy Cave, as well as other services, have a different schedule. Admission is free for residents of Spain and those attending liturgical ceremonies, but is charged for tourists, with different prices depending on what you wish to include in your visit.

In addition to the sanctuary, you can enjoy the choir of the Escolania, the Natural Park of Montserrat or the museum.

Meritxell, patron saint of Andorra

The sanctuary of Meritxell is located in the parish of Canillo, in Andorra, and can be reached by car or bus. Admission to the sanctuary is free and it is open every day except Tuesday. The opening hours are from 9 am to 1 pm and from 3 pm to 7 pm.

In the surroundings of Meritxell we can find numerous examples of Romanesque art, the Romanesque mapping Santa Coloma, the Casa de la Vall (built in the late sixteenth century) and an extraordinary natural environment.

Some of the routes to enjoy nature that can be done in its surroundings are the Camino del Toll Bullidor, a simple path that usually starts at the bridge of Molleres; the Cross of Mertixell, an ancient cross that is located on the old Camino Real linking Canillo with Merixell; the Cross of the seven arms; the old Romanesque church of Sant Miquel de Prats; the Mirador Roc del Quer; and, for experts in climbing, the Via Ferrata Roc de Quer.

Maria, the first medalist

With a thousand and one different names, all the peoples of the world invoke Our Lady today and celebrate their feasts with her because the reward she has received, being already in heaven in body and soul, is a reward truly shared with each one of us.

August 15, 2024-Reading time: 3 minutes

For many rankings I see around these days, there is no woman with more medals than Maria. And I refer to the facts. On August 15, we celebrated her great victory in the final and I will explain why you should be happier than if you had won the gold yourself.

In the recent Olympic Games, we have all enjoyed the victories of our athletes (each one with those of his country, of course). With the best known athletes or in the most popular categories, it makes sense, but it is a little strange to see how a complete stranger gets a victory in a sport discipline that we did not even know of its existence and, because he or she is a compatriot, we feel it as our own.

How many hours, days, months and years of training, with cold, heat, economic hardship, etc., has that person gone through without us taking an interest in them, and now we are appropriating their victory?

The Olympics show us every four years that the true national sport is to win medals from the couch, and I won't say that without lifting a finger because the TV and air conditioning controls have to be operated somehow.

On the other hand, patriotic adherence made much more sense when the world was more closed; but in our multicultural societies, marked by large migratory movements, geographical limitations are increasingly blurred and there are athletes who one would never say at first glance that they belong to the country they represent. Some even have to choose which flag to compete under because they have multiple nationalities and there are even those who play in representation of an ensign with which they do not feel identified. So who are mine and who are the others? 

Meanwhile, on the feast of the Assumption we celebrate, not the ascension to Olympus, but to heaven itself of one of my own, of my family: Mary. And that is a victory in which we all participate! Because, just as with Eve all humanity fell under the curse of sin and death; thanks to Mary, the new Eve, all nations are involved in the blessing of grace and eternal life. 

With a thousand and one different names, all the peoples of the world invoke Our Lady today and celebrate their feasts with her because the reward she has received, being already in heaven in body and soul, is a reward truly shared with each one of us.

As when a city welcomes its champions and makes them travel through the streets in a panoramic bus, in many localities the Virgin will be taken out in procession these days, to be acclaimed by all and so that everyone can feel her close.

When we speak of the Assumption of the Virgin, we are speaking of her full configuration with the risen Christ. That is to say: she who has been assumed (assumed) by God, is already with Him everywhere. Time and space do not separate us from her. Mary is here, present in body and soul, even if we are not able to discover her with our senses. 

She is the first, the one who has opened for us the gates of glory and the one who, from there (right here), accompanies us, guides us and consoles us in each training session that is every day of our life, towards the definitive encounter with the Father.

There are many falls to come, many injuries, many heartaches and loneliness on the road to the goal, but at no time does she stop being by our side, as do the best coaches, as do the best mothers of gymnasts.

Traditionally, millions of believers have wanted to remind us of this close and perpetual presence by materializing her image in the form of a medal that we hang around our necks. That is why, at the beginning of the article, I was playing with the idea that there is no one with more medals than her.

If you wear one, take the opportunity to wear it today with pride as if it were an Olympic gold. Because today we are celebrating, because today we have all climbed the podium with it. Congratulations!

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 Vatican

Listening to someone's voice: Pope writes on the importance of reading

Reading "opens us to new interior spaces," says Pope Francis in a Letter published on August 4. The "path of personal maturation" is facilitated by reading novels and poems, and for this reason Francis calls for space for literature in the preparation of candidates for the priesthood and of all believers.

Fidel Villegas-August 14, 2024-Reading time: 4 minutes

Pope Francis' first intention with this letter The aim, as he himself explains, had been "to propose a radical change in the attention that should be given to the literature in the context of the formation of candidates to the priesthood". But considering that his message is perfectly valid for anyone who has the desire to understand the heart of man, he extends it to all those who share this concern.

"This is the question," the Pope affirms"; the task of believers, and in particular of priests, is precisely to 'touch' the heart of contemporary human beings so that they may be moved and open to the announcement of the Lord Jesus and, in this effort, the contribution that the literature and poetry can offer is of unparalleled value". 

Whoever is indifferent to art, to the inner world that artists express, whoever does not allow himself to be impregnated by the beauty it manifests, most likely has an impoverished experience of life and truth.

Therefore, a priest, any Christian who wishes to nourish that "passion for evangelization" to which the Pope refers on numerous occasions, can in no way be unaware of the absolute necessity of living in contact with that higher world. 

The papal document must be inserted in a double tradition. On the one hand, in the Church's secular and multifaceted interest in art, expressed in recent decades in various magisterial texts, some of them expressly cited by the pontiff. On the other hand, in the educational movement - to define it in some way - which, reflecting on the nature of authentic culture, on the qualities that truly enrich the person and are indispensable for a just society, emphasizes knowledge of the so-called "great books".

Precisely a good part of the papal document, together with the pondering of the benefits of the simple act of reading for maturation, is linked to the classic theme of the "praise of the book".

Access to the heart of man

What interests him is to show that the approach to literature is a "privileged access to the heart of human culture and more specifically to the heart of the human being".

Reading helps to open up new spaces of interiorization in each of us insofar as it puts us in contact with other experiences that enrich our own universe.

Reading means "listening to someone else's voice", touching the hearts of others, freeing oneself from one's own obsessive ideas and inability to be moved. Those who read can see through the eyes of others, no matter when and where they have lived; they can feel with the heart of other cultures and other times. 

These benefits of reading, to which, among others, the Pope refers in his letter, are analyzed in particular from the specific perspective of the pastor of souls, to whom nothing authentically human should be alien.

Thinking concretely about priestly ministry, Francis addresses the question of the nature of the priestly ministry. wordreflects on its meaning and value, on what is sacred in it. In this regard, he contributes a very interesting idea, which would be worthwhile to deepen: "All human words leave the trace of an intrinsic longing for God".

Pope Francis asks that those who have the duty of speakthose who must speak to others to announce the good news, value and respect the word, always remembering their responsibility, for it is precisely speaking How can they reach the fibers of the spirit, since "the word of God is living and effective, sharper than any two-edged sword; it penetrates to the point where soul and spirit, joints and marrow are divided; it judges the desires and intentions of the heart"? (Heb 4:12-13).

The light of art

And in order to develop with ease in this territory of transmission, of cordial communication, where the ability to understand the truth of the heart and the sensitivity to perceive the beauty and power of forms are combined, it is a necessity of the first order to know how to perceive the light that emerges from the works of art. "In man expressed in art are the seeds of the supernatural," and it is there that we must go to gather them and then, as St. Paul did in Athens, make them bear fruit with the teachings of the Gospel. 

There is "a mysterious and indissoluble sacramental union between the divine word and the human word," the Pope insists; and it is very suggestive to confront this affirmation with the following text of the Russian thinker Pavel Florensky (1882-1937): "Just as there are persons who are especially inspired and filled with interior light, sometimes words are filled with the Spirit. Then the sacrament of the transubstantiation of the word takes place: 'under the guise' of ordinary words, words with another substance are born from the entrails of the spirit-bearing person: words upon which divine grace has truly descended. And from these words a gentle breeze constantly blows, silence and tranquility for the sick and weary soul. They pour over the soul like a balm, healing the wounds". This is an unpublished text in Spanish, which can be found at The Weeping of the Mother of God. Introduction to the Russian translation of the 'Canon of the Crucifixion of the Lord and the Weeping of the Mother of God.', by Simon Metafraste.

The task of evangelization, in conclusion, is to be carried out by those - in the words of St. John Paul II - "heralds," experts in humanity, connoisseurs of the human heart. The certainty of the value of the way of beauty, of the Via Pulchritudinisbeats at the heart of this letter of Pope Francis. And not only the pastors of the Church, but every Christian, must esteem it, know it and follow it for what it is: a privileged way to know God, to speak of God, to know man and to speak with men.

The memorable discourse on the contemplation of beauty that Cardinal Ratzinger delivered in August 2002 states it with complete clarity: "I have often said that I am convinced that the true apologia of the Christian faith, the most convincing demonstration of its truth against any denial, is to be found, on the one hand, in its saints and, on the other, in the beauty that faith generates. For faith to grow today, both we and the men we meet must turn to the saints and to the Beautiful."

The promotion of humanistic studies (which substantially depend on the ability to read) is an absolute priority for any educational entity inspired by the gospel.

The authorFidel Villegas

Professor of Literature.

Family

Marriage and the passage of time

From this unique, exclusive, perpetual union, which is a valid marriage, arises the mutual help that is concretized in the daily life of the spouses through a thousand and one details of help, care and interest.

Alejandro Vázquez-Dodero-August 13, 2024-Reading time: 3 minutes

In point 339, the Catechism of the Catholic Church, referring to the way in which sin threatens marriage, reminds that "the marital union is very often threatened by discord and infidelity. However, God, in his infinite mercy, gives man and woman his grace to bring about the union of their lives according to the original divine design."

A little further on, in point 346, it points out that ".this sacrament confers upon the spouses the necessary grace to reach the holiness in married life and welcoming and educating children responsibly".

The passage of time, the personal circumstances of each spouse, difficulties or other ordinary aspects of life, do not disfigure the essence of the marriage bond that originates in the mutual consent of the spouses legitimately manifested: from a valid marriage a perpetual and exclusive bond originates between the spouses by its very nature.

In the Christian marriage the spouses are strengthened and remain as consecrated by a sacrament peculiar to the duties and dignity of their state.

It is in this "yes, I do"When spouses are "transformed" into a new reality, a unity in personal difference; their marriage will be the place where each seeks the good and happiness of the other: their own fullness.

From this unique, exclusive, perpetual union arises the mutual help that is concretized in the daily life of the spouses through a thousand and one details of help, care, interest. Details that range from the most intimate and spiritual to the material: an "I love you", a smile, a gift on special occasions, a passing over of minor unimportant frictions, etc.

Through the spiritual act of love one is able to contemplate the essential features and traits of the beloved. Through love, the one who loves enables the beloved to actualize his or her hidden potentialities. The one who loves sees beyond and urges the other to consummate his or her unnoticed personal capacities.

Pope Francis, in one of his catechesis on the marriage and the family proposed in three words a refuge, not without a struggle against selfishness itself, a way to sustain marriage: these words are: permitthank yousorry.

If we are not able to apologize, it means that we are not even able to forgive. In the house where forgiveness is not asked for, there is a lack of air, "the waters stagnate". So many wounds of affection, so many lacerations in families begin with the loss of this precious word: excuse me.

We cannot forget that this other, this other, to whom we are addressing, is the person whom one day we freely chose to walk the path of life together and to whom we gave ourselves out of love.

It is convenient to exercise affective memory, which updates affection: because it is convenient, because it is good for love understood as an act of intelligence, will and feeling; and then we "re-member" - we place again, with great care, in the heart - all those distinctive features - also the defects and limitations - that led us to commit ourselves, to love "forever".

Married life is called to acquire unsuspected nuances that lead to "prioritizing" marriage above all other circumstances or realities, as a specific vocation - human and supernatural - for each of those called to this state. 

To discover such nuances, it is necessary not only love but also good humor: in the face of mistakes that allow us to move away from a pretended and at the same time unattainable perfection; in the face of adverse situations or small - and sometimes not so small - absent-mindedness.

When things do not go as planned, knowing how to laugh at oneself, accepting constructive criticism with gratitude and sympathy, helps to avoid falling into "wounded pride", which does so much harm to any relationship, be it friendship, filial or marital.

Therein lies the greatness and beauty of conjugal love, which redounds directly to the good of the children.

It has often been said: "if the marriage is fine, the children are fine". An education without love "depersonalizes" because it does not reach the central, constitutive core of the person. 

If love between spouses fails, the natural order of reciprocal self-giving, which has as beneficiaries not only the spouses themselves but also their children, is broken. 

Today we educate men and women who will one day accept what God wants of them: and they will be capable of respect, love, generosity and dedication to the extent that they have seen it in their parents and shared it in their families.

Finally, and by way of conclusion, we could affirm that looking at the past with gratitude, the present with determination and the future with hope, helps to live the gift of self with fullness, to accept the passage of time in marriage with joy.

The Vatican

The star shower named after a saint

Rome Reports-August 12, 2024-Reading time: < 1 minute
rome reports88

The "Tears of St. Lawrence". This is the name given to the traditional shower of stars in the northern hemisphere during the month of August.  

Its "holy name" comes from the cry of one of the first martyrs of the Church, martyred on a grill in the month of August.


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.
Photo Gallery

The "Olympic" faith of Sydney McLaughlin-Levrone

American athlete Sydney McLaughlin-Levrone celebrates her gold in the women's 400-meter hurdles during the Paris Olympics on August 8, 2024. The athlete is the author of "Far Beyond Gold: Running from Fear to Faith," about leaning on her faith.

Maria José Atienza-August 12, 2024-Reading time: < 1 minute
Sunday Readings

Mary, clothed in glory. Solemnity of the Assumption of the Virgin Mary

Joseph Evans comments on the readings for the Solemnity of the Assumption of the Virgin Mary.

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

"My soul proclaims the greatness of the Lord [...] because he has looked upon the humility of his handmaid." Maria proclaims the greatness of God and herself as his handmaid. In her humility she opens herself to God's action and power. This is humility: emptying ourselves in order to let the power of God act fully in us and lift us up.

Mary is the one who best lives the words of Christ: "He who humbles himself will be exalted" (Mt 23:12). This explains today's solemnity of the Assumption. If pride is a living death, humility is a living and continuous resurrection and exaltation by God.

And so we see Mary in the first reading as the "great sign... in heaven". Earlier, at the beginning of Christ's life on earth, the "sign" had been his littleness in the manger: "Here is the sign: you will find a child wrapped in swaddling clothes and lying in a manger" (Lk 2:12). Now he is, in his humanity, at the right hand of the Father (Acts 2:33). 

The humble handmaid is now the radiant Queen, clothed in the very splendor of the transformed and glorious creation: Mary is the "woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head". Let us not try to clothe ourselves with a false glory, the pale glory of fabrics that wither and fade. 

An excessive preoccupation with external dress, out of prideful vanity, is like an "anti-assumption". Although it is good to dress elegantly out of a sense of our own dignity as children of God and out of charity toward others, only by letting God clothe us with his grace can we hope to participate, at least in some measure, in Mary's heavenly glory: "As many of you as were baptized into Christ have clothed yourselves with Christ." (Gal 3:27). "And indeed in this situation we sigh, longing to be clothed with the habitation which is from heaven" (2 Cor 5:2).

Mary accepted the Word of God by saying yes to the word of the angel: "Mary answered, 'Behold, I am the handmaid of the Lord; let it be done to me according to your word'" (Lk 1:38). Today's first reading shows Mary giving birth to the child, the Word, Jesus Christ, as a continuous childbirth throughout history, as she gives birth to him in us, "the rest of her offspring" (Rev 12:17). 

The glorious Queen continues to be the loving mother in travail together with creation and through the Church (see also Rom 8:22). The more we allow her to raise us up in her arms, to share in her Assumption, the more we will alleviate her pains.

Culture

Catholic Scientists: Miguel Asín, Spanish Arabist and Islamologist

Miguel Asín combined his scientific activity with his Catholic beliefs and his priestly ministry. Omnes offers this series of short biographies of Catholic scientists thanks to the collaboration of the Society of Catholic Scientists of Spain.

Alfonso Carrascosa-August 12, 2024-Reading time: 2 minutes

Miguel Asín Palacios (1871-1944) founding vice-president of the Consejo Superior de Investigaciones Científicas and famous Spanish Arabist as well as Islamologist.

He perfectly combined his scientific, teaching and management activities with his Catholic beliefs and his priestly ministry, becoming part of the CSIC's founding management team as 2nd Vice-President.

Born in Zaragoza on July 5, 1871, he studied high school at the Colegio del Salvador, of the Society of Jesus. A disciple of the prestigious Arabist Julián Ribera, founding member of the Junta para Ampliación de Estudios e Investigaciones Científicas, he moved to Madrid to obtain his doctorate in 1896.

His doctoral thesis, which marked the subsequent direction of his studies, was published with a prologue by Menéndez y Pelayo, another founding member of the JAE whom he met around that time.

A professor at the Seminary, he obtained the chair of Arabic at the Central University on April 24, 1903, where he succeeded the also famous Catholic Arabist Francisco Codera Zaidín.

He was granted a scholarship by the JAE to study abroad and became a member of the JAE.

His scientific activity included his facet as philologist, linguist and lexicographer. His written work includes about 250 titles among books, translations, editions and articles, as well as the numerous reviews he published for the most serious and academic journals and his activity as an Arabist and Islamologist was not at odds with an objectivity with an objectivity that is not easy to find nowadays.

On March 29, 1914, he was admitted to the Royal Academy of Moral and Political Sciences. As a promoter of scientific institutions, he participated in the foundation of the Centro de Estudios Históricos de la JAE (1910), was a member of the Junta Constructora de la Ciudad Universitaria de Madrid and founding vice-president of the CSIC.

He was also a Member of numerous foreign scientific societies such as the Hispanic Society.

The authorAlfonso Carrascosa

Spanish National Research Council (CSIC).

The Vatican

Pope warns of danger of not listening to God's voice

Pope Francis warned in his pre-Angelus meditation of the danger of closing oneself up in preconceived ideas, eliminating the possibility of really listening to the voice of God in prayer.

Paloma López Campos-August 11, 2024-Reading time: 2 minutes

In his meditation on the Gospel delivered prior to the recitation of the AngelusPope Francis highlighted the reaction of the Jews to Christ's statement: "I have come down from Heaven". His contemporaries, said the Holy Father, "are convinced that Jesus cannot come from Heaven, because he is the son of a carpenter and because his mother and brothers are common people".

This reaction, Francis continued, shows that "they are blocked in their faith by their preconceived idea about their humble origins and by the presumption, therefore, that they have nothing to learn from Him." Their prejudices, the Pontiff pointed out, show a closed heart and mind.

However, "they are people who keep the law, give alms, respect fasting and prayer times". Moreover, by the time of the Gospel in which this passage is placed, "Christ has already performed several miracles". Therefore, "how is it that this does not help them to recognize in Him the Messiah?" the Pope asked.

Pope warns against prejudice

"Because they carry out their religious practices not so much to listen to the Lord, but rather to find in these practices a confirmation of what they already think," was Francis' forceful response. And he pointed out that the Jews "they do not even bother to ask Jesus for an explanation: they limit themselves to murmuring among themselves against Him".

The Pope therefore asked us to "pay attention to all this, because sometimes the same thing can happen to us too". He stressed that "true faith and prayer open the mind and heart, they do not close them".

The Holy Father posed some final questions for personal reflection: "In my life of faith, am I capable of really keeping quiet within myself and listening to God? Am I ready to accept his voice beyond my schemes and also overcome my fears with his help?"

In conclusion, Pope Francis turned to the intercession of the Virgin Mary, so that "she may help us to listen in faith to the voice of the Lord and to courageously carry out his will."

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Making God present in our environment

If God disappears, so does any possibility of establishing a solid and definitive ethics. If God does not exist, everything is permitted and only one position is possible: that of arbitrary consensus.

August 11, 2024-Reading time: 3 minutes

It is necessary to provide adequate environments to educate our children. Their basic needs are: shelter, food, rest, rest, play, feeling accepted, respected and protected. Not to be mistreated. Love and limits. This way they will grow up healthy and safe.

It is the duty and right of parents to provide all this to their children. And in today's society, it is also essential to educate them for a healthy discernment of the information they receive. There are things that destroy them and others that edify them. It is a matter of talking a lot with them and giving them moral education.

May God be present in our environment

"It's a total loss," said my car insurance adjuster after the flood damage assessment. "The car was in the water too long and it's not made for that."

I reflected on this and it seemed to me to be a significant parallel for the life of the human being. I remembered a luminous phrase of St. Augustine: "You have made us Lord for yourself, and our heart is restless until it rests in you".

When for whatever reason we turn away from God, we can experience a kind of total loss of self.

We would all like a world of peace and we live in war. We would like solidarity and we act selfishly. We want to be valued and welcomed, but we behave with contempt towards some of our brothers and sisters.

We need to return to the environment that is proper, natural to us, one imbued with faith, hope and charity. Let us cultivate these three virtues in our homes.

The Russian writer and philosopher Nikolai Berdiayev points out three key moments in the evolution of human thought.

There was a theonomy until the 16th century. From its Greek roots, theonomy means "Law of God", "theos" (God) and "nomos" (law, rule). God mattered. God made clear to us the difference between good and evil and asked us to choose the good.

Then came the anthroponymy, the laws are founded by us on our own criteria. God does not exist and our reason can give us all the answers. But when we do not get those answers with reason alone, human anxiety grows, confusion and fear enter. Thus giving way to what we live today and what we could call entroponomy. Of "entropy", disorder, chaos, there are no laws. Everyone can do what he wants, pure relativism.

Can we live like this, without a lighthouse, without a north, without light?

Relativism

If God disappears, so does any possibility of establishing a solid and definitive ethics. If God does not exist, everything is permitted and only one position is possible: that of arbitrary consensus. In the recent olympic games we were able to observe clear manifestations of its effects. From the inauguration we witnessed how gender ideology is normalized. We are told that everyone is what they feel they are, that it is possible to change sex without painful consequences; it is like saying that a car can stay in the water without being damaged, or that you can call the accelerator the brake and use it as such if you "feel" like it.

Without God as a referent, we lose objective truth, common sense, the compass. This relativism in which we are immersed, enslaves us all. Only the Truth frees us.

Generating Christian environments

Let us create Christian environments for our children. Where Christ is, there is Light, there is Truth. May they see us praying together, may we thank God in our daily conversation, may we talk at the table about our faith, about the people who live it coherently and inspire us. That we know the beatitudes, that we practice the works of mercy as a family. When in doubt about how we should act, let us turn to the teachings of the Church on moral matters.

Let us attend Mass with enthusiasm, not to fulfill a precept but to love and thank the one who gave his life for us.

Let's develop environments in which they walk together faith and reason. St. John Paul II said that two wings are necessary to be free, without both, we are going down. Neither rationalism (reason without faith), nor fideism (faith without reason). Let us prepare ourselves to give reason for our faith.

It is important that in world events, we generate an environment of universal values, those that contribute to dignify our relationships and our essence: responsibility, effort, generosity, solidarity, order, joy, unity, respect, honesty, tenacity, perseverance. May these events not become trenches for proselytizing of any kind. And when this happens, let us talk to our children for that healthy discernment that they should develop.

God will return to the world when we decide to practice the theological virtues, when each one of us lives the Christian principles in the first person. The transmission of the faith is given by the witness of a life that practices charity and sows hope.

The authorLupita Venegas

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Father S.O.S

I made a saint smile

St. John Paul II was well aware of the importance of leisure, which can foster a healthy sense of sportsmanship, thus integrating psychology and mental health.

Carlos Chiclana-August 11, 2024-Reading time: 3 minutes

One cold December day in 1983, my parents, older siblings and I nervously arrived in the early morning hours at the Bronze door at the Vatican. We were met by a serious and elegant Swiss guard, who escorted us through huge corridors to a room where we could leave our coats.

A group of circumspect cardinals also arrived and hung theirs on a coat rack, not seeing that a small child was there. They buried me in cloths, but I managed to get out and join my family. We were going to Mass with the Pope, his personal Mass, along with a few others.

Again the soldier of the Roman Pontiff's guard encouraged us to follow him. We advanced in silence through new corridors until he stopped to bow. He indicated to us with gestures that this was it. We looked out and saw san John Paul II sitting in front of the tabernacle, praying.

We stood at the front on the right, and it was my turn to sit on the left in that first pew, the one closest to a man who bore all the weight of the Church. The Vicar of Christ on earth was praying in concentration, oblivious to the movement and sounds we made as the small number of people attending the Mass entered. 

But life brings surprises and neither St. John Paul II nor anyone else expected what was going to happen. That eight-year-old boy was doing what he had to do, being a boy, and he had some marbles in his pocket. After overcoming the humid Roman cold to get to Vatican City, the fright with the coats and the cardinals, the awe of the walk through threatening corridors following a formal soldier, the novelty of everything I was experiencing and the illusion of being there with the Pope, what better way to calm down and gain security thanks to the familiar touch of my marbles in my pocket?

However, the marbles had not yet calmed down and, with that mania of theirs to move wildly, they came out of my pocket and bounced and rolled! Their joyful, singing pealing on the marble floor of the Pope's personal chapel broke the silence and interrupted the conversation between God and Karol Wojtyla, or perhaps it did not disturb them, but rather fueled it.

In my head the marbles were bouncing in slow motion and it was the only sound that all of us who were there heard and it echoed off the ceiling. What was going to happen? St. John Paul II raised his head, turned and smiled. He could have sent the Swiss guard to chase that child out of his palace, but he smiled. He could have pretended that the commotion during his morning prayer did not attract his attention, but he smiled.

He could have looked at me with a grim and stern expression and told me "can't you see that I am talking to God about all that we have to put in order in the church and in the world?"but he smiled. I could have scolded my parents, but he smiled.

Karol Wojtyla was attentive to reality and allowed himself to be surprised and affected by it; he had his feet on the ground and his head in the sky; he did not give himself importance; he allowed everyone to be himself and counted on you for God's plans; he knew that playing is necessary every day of life to face every moment with a sporting and playful sense; he had a sense of humor; he walked with God and turned the ordinary into prayer; he did not waste time with meaningless anger; he took an opportunity from the inopportune; he made family and home wherever he was.... And he smiled, he smiled a lot. A treatise on healthy psychology and the integration of psychology and mental health.

Thanks to his intervention, and that deep spontaneity that he himself lived and that he proposes in Love and responsibilityI can say that I am a child who made a saint smile, rather than a child who distracted or angered the head of state of the Vatican.

After Mass he greeted us one by one and gave us a rosary. When it was my turn, my mother said to him: "I am a good friend.It's named after you.". He gave me a kiss and said: "Carolo, Carolo!". He didn't say it out loud, but as a child I understood what was going on: he wanted to play marbles with me for a while, but he couldn't stay. He had arranged to play with other grown-ups, and he asked me to play for him. So, to this day, come and play!

The World

CARF Foundation helped 2,171 students in 2023

As shown in the report published for fiscal year 2023, the CARF Foundation supported 2,171 students from all over the world.

Paloma López Campos-August 10, 2024-Reading time: 3 minutes

In 2023, the CARF Foundation has assisted 2,171 students. Of these, 427 are European, 415 were born in the Americas, 214 in Africa, 169 in Asia and 11 in Oceania. To help all these students, the Foundation had 8,972,838 euros, from wills and legacies, periodic and one-time donations, and income and revenues derived from the assets belonging to the organization.

As the document detailing the 2023 fiscal year points out, CARF allocated more than five million euros in aid. Of all the available resources, more than 76 % went to the formation of seminarians and priests; almost 8 % to administrative expenses; 6.85 % to labor costs; 4.45 % to advertising and marketing; almost 4 % to amortization and depreciation; and, finally, 0.77 % to the Patronage of Social Action.

Institutions

The CARF Foundation contributed 3 million euros to help maintain the academic institutions and residences in Rome, and another 2 million euros for the same purpose in Pamplona.

The institutions maintained by the Foundation are:

- Pontifical University of the Holy Cross (Rome),

- the faculties of ecclesiastical studies of the University of Navarra (Spain),

- the international ecclesiastical college Sedes Sapientiae (Rome),

- the Altomonte and Tiberino priestly colleges (Rome),

- the Bidasoa international seminar (Pamplona)

- the Echalar, Aralar and Albaizar halls of residence (Pamplona)

- Los Tilos Residence (Pamplona, Spain)

In addition, throughout 2023 the Foundation contributed 55,440 euros to attend to various material needs of priests and seminarians. Among the projects to which this money was given are medical aid for seminarians and priests, the provision of liturgical objects and support for parishes with few resources.

CARF Foundation students

The report published by the Foundation indicates that the average annual cost per student is 18,000 euros, broken down as follows:

-11,000 euros for room and board

- 2700 euros for university tuition

- 800 euros for human and spiritual formation

- 3,500 euros of allowance for academic training

On the other hand, personal costs are borne by the students themselves, their diocese or the religious congregation to which they belong.

Of the 2171 students assisted by the CARF Foundation in 2023:

- 925 are theology students,

- 193 study philosophy,

- 251 are pursuing studies in Canon Law,

- 120 receive training in Social and Institutional Communication,

- 647 are members of the Higher Institute of Religious Sciences,

- 35 attend as listeners.

In addition, the Foundation can proudly say that four alumni who earned its grants at some point received an Episcopal appointment in 2023. These alumni are:

- Juan Manuel Cuá Ajucum, bishop of Quiché (Guatemala)

- Teodoro León Muñoz, Auxiliary Bishop of Seville (Spain)

- Francisco José Prieto, Metropolitan Archbishop of Santiago de Compostela (Spain).

Raimo Goyarrolabishop of Helsinki (Finland)

Campaigns

Throughout 2023, the institution launched four campaigns that received a great response from donors and benefactors:

- Share God's smile on earth: put a face to your donation". Through this campaign, those who help the students know the biography of the beneficiary.

- Help sow the world with priests: no vocation should be lost". This initiative seeks to promote vocations to the priesthood on the Internet and social networks.

- You give life to the Church: donate legacies and wills in solidarity". With this campaign, the CARF Foundation obtains a large part of its financial resources.

- "Donate a backpack of sacred vessels". With this initiative, all seminarians graduating from the seminary "Sedes Sapientiae" and in Bidasoa, receive a backpack with sacred vessels and an alb.

What is CARF?

The CARF Foundation was founded in 1989 with the mission of promoting vocations to the priesthood and assisting seminarians in their studies. It is committed to the human, academic and spiritual formation of those who benefit from its scholarships, and upholds the values of responsibility, innovation, transparency and closeness between benefactors and students.

In FY2023 the organization undertook a rebranding, updating its brand identity, and has increased its social media presence to reach more people.

Resources

From the table to the Mass, from Emmaus to the celebration

A catechetical explanation, from the hand of the disciples of Emmaus, of the main moments and attitudes that we can live in the celebration of the Holy Mass. 

Javier Sánchez Cervera-August 10, 2024-Reading time: 6 minutes

Important things are explained many times and in many ways. What always helps the most is the example, the actions themselves, but we must recognize that a good story can make a teaching unforgettable. 

Let's start with the story. It happened on the very day of Jesus' resurrection with two of the Master's followers who, disillusioned, returned home cursing the day they had set their hearts on Jesus. St. Luke tells the story in chapter 24 of his Gospel.

Let's get started. 

Let us acknowledge our sins

At Mass, as in life, Jesus always walks with us, but whether we are able to recognize him is another matter. The disillusioned disciples of Emmaus saw nothing, they were not even able to distinguish Jesus when he came to their side. 

In our case, we have so many things on our hands that, at the beginning of the Eucharist, the priest wishes us that "... we will be able to do the same...".the Lord be with you"and it certainly is. Another thing is that, like Cleopas and his friend, we realize it. Jesus, who is already walking beside them, asks them: "What conversation is that you're carrying on the road??". "Out of what the heart is full the mouth speaks." Jesus had said at the beginning of his ministry. So the question was not a simple curiosity. The Master who has come to "heal broken hearts". (Is 61:1) needs us to open our hearts to get down to work. In the Mass the moment parallel to this is the one where we are encouraged to "let us acknowledge our sins" with the silence that follows. There we open our hearts to Christ, who will come later to mend the wounds. 

Listening to the Word of God

The two heartbroken walkers poured out all their frustration with the mysterious Companion who took an interest in them: all that has gone wrong, the unanswered prayers, the dashed hopes, the useless work..... Along with this, their own cowardice in running away and leaving the Master alone in the face of his enemies and the way he was killed, in part, because of them. To his words we, in the Eucharist, add: "Lord, have mercy, Christ, have mercy."

Open the heart, we can begin to change it through hearing. Faith begins with the ear - "fides ex auditu". (Rm 10:17), and they are now going to listen to the best lesson of Sacred Scripture that has ever been pronounced in the history of mankind: "And beginning with Moses and all the prophets, he explained to them what was referred to him in all the Scriptures." (Lk 24) At Sunday Mass we do this by reading two readings, the psalm, the Gospel and, finally, with the preaching of the homily. It is an intense but very necessary block, because there, as on that day, Jesus really speaks to us. 

And boy, did he talk! He began by calling them "hard of understanding". That journey opened their ears, their eyes, their hearts and filled them with fire, and they, as they walked on, did not even realize it. Such is prayer, such is the reading of the Word of God. 

Requests

"When they came near the village where they were going, Jesus made a gesture to go on. But they urged him, 'Stay with us. 

Believe it or not, at this point they still didn't know who it was that was with them, although the strength of his words was so great and he had captivated their hearts in such a way that they were afraid to be alone again, to go back to "the old ways" and they looked for that excuse to beg him to stay. And he did. 

We too, after listening to his Word, formulate our supplications, "we pray to the Lord" May he stay and illuminate with his presence so many places that, if he were not there, would frighten us: sickness, wars, hunger, injustice, death.... 

Offertory

At last, now calmer, seated at the table, they will move from words to deeds. Jesus was always more about works than words, although, on this occasion, words were very necessary. Now they are going to share food, which is as much as sharing life. Sitting at someone's table was, for the Jewish people, a way of manifesting intimacy with that person, the union of friendship, the desire to be one. An unattainable desire in the case of God and man. Until He came. 

At Mass We see how the priest begins to prepare the altar-table. It is a delicate ritual full of simple but significant gestures: unfolding the corporal where the Body of Christ will be placed; preparing the chalice with the wine, sign of the divinity of Jesus with a few drops of water, sign of our poor humanity; offering it to the Father and praying, bowed down, so that this sacrifice may be a sign of our poor humanity; and then, as he bows down, praying for the sacrifice of the Body of Christ to be offered to the Father. "be pleasant in your presence". At the end of these signs the priest washes his hands to prepare his body and soul for what is going to happen next. We already know, Cleophas and his friend had no idea.

Consecration

"He went in and stayed with them. And being at table, he took bread and said the blessing; then he broke it and gave it to them. Then the eyes of the disciples were opened and they recognized him." (Lk 6).

The words he chose were the same, the way he pronounced them, the gesture as he took the bread and then broke it. They had already seen it elsewhere. They recognized that it was the same one he had said to them for the first time at the Last Supper: "Take and eat, this is my body." 

Exegetes say that the account of the Last Supper is the first thing that was put in writing and that small papyri with copies of Jesus' words and gestures on the evening of the Last Supper are the first to be written down. Maundy Thursday circulated among the first Christian communities. Well, those same gestures and those same words were repeated by Himself after His resurrection at Emmaus and are repeated by Himself through His priests every day on the altar of all the churches of the world. The disciples recognized it at that moment. May we never get used to the mystery -that is what it is called- of transubstantiation!

Communion

Amazed, the walkers did not stop looking at the Consecrated Bread, recognizing the presence of Jesus in their midst. This Presence will be, from now on, what sets the rhythm of our spiritual life, the "source and summit of our Christian life". (LG 11). 

The teaching was already sown in their hearts for them and for the whole Church until the end of time. Jesus' promise was fulfilled: "I am with you all the days until the end of the world."(Mt 28:20). That is why Jesus already "had disappeared from his sight" (Lk 6), but is still truly, substantially present in the Eucharist.

To receive Communion is to receive this Consecrated Bread, which is truly Jesus. He himself had said it in the discourse of the Bread of Life: "The bread that I will give is my flesh for the life of the world." (Jn 6:51), "he who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day." (Jn 6:54).

The disciples of Emmaus stared at the Consecrated Bread and with what emotion they would put it in their mouths! Jesus is now "flesh of his flesh", truly becomes one with us to heal our broken hearts, to give us eternal life, to "divinize" us. 

Thanksgiving

Both of them - and all of us - now become aware of the immense love of Christ manifested in the Eucharist. The presence of Jesus draws them inward and there they recognize the fire of his love. When they finish praying, they comment: "Were not our hearts burning within us, as he spoke to us on the way and explained the Scriptures to us?". They finally understand the work the Lord is doing with them. 

For us, those minutes of quiet after communion are golden. They are moments to enter into the depths of our heart where He is and to enter into a dialogue of love with the one we know loves us. A dialogue that could well run with this template: "I love you, I thank you, I ask for your forgiveness, I ask for your help".

Return home

The word "Mass"comes from the Latin text of the Eucharist. At the end of the celebration the priest would say: "Ite, missa est". That is to say: "Now you are sent". So much joy cannot be only for a few. The discovery of God's love leads us to proclaim it to others, beginning with those closest to us. Cleopas and his friend - you and I - "And at that very moment they set out on their journey and returned to Jerusalem. There they found the Eleven and the others gathered together [...] they told what had happened to them on the road and how they had recognized him in the breaking of the bread." (Lk 6).

In the same way, as we leave this encounter with the Master, we too can give witness to all of the love that He has for us and how He has remained - hidden - forever in the Eucharist. 

The authorJavier Sánchez Cervera

Parish Priest in San Sebastián de los Reyes (Madrid)

Evangelization

Edith Stein: Jewess, philosopher, Carmelite

August 9 marks the 82nd anniversary of Edith Stein's murder in Auschwitz. Her life was characterized by the search for truth and spiritual fulfillment.

José M. García Pelegrín-August 9, 2024-Reading time: 4 minutes

"Come, let's go for our people." With these words, Edith Stein addressed her sister Rosa on the notorious Auschwitz ramp on August 9, 1942, on her way to the gas chamber. On August 2, both Carmelite nuns had been arrested in Utrecht along with 244 other Catholic Jews, in retaliation against Dutch bishops who publicly criticized the Nazi occupation. The words Edith Stein had written years earlier proved prophetic: "The world is on fire: the battle between Christ and the Antichrist has openly broken out; if you decide for Christ, it may cost you your life". Edith and Rosa were murdered because of their Jewish ancestry.

For Edith Stein, being a Christian and a Catholic without denying her Jewish roots was not a contradiction. She was baptized at the age of thirty, on January 1, 1922, the day of Jesus' circumcision; she deliberately chose this date to emphasize that her conversion was not a renunciation of Judaism. In Cologne, since 1999, a bronze monument entitled "Group with a saint" has stood in front of the archbishop's seminary. The woman seated on the stool, leaning thoughtfully on a Star of David, represents the young Edith Stein. Standing is the nun holding Christ on the cross.

As a religious name she chose Teresia Benedicta a Cruce, "blessed by the cross". One of her main works is entitled "The Science of the Cross". She not only carried the cross after her arrest, but also during the painful estrangement from her family after her baptism. At her beatification on May 1, 1987, Pope John Paul II described her as "Jewess, philosopher, nun and martyr".

The search for truth

She was born in Breslau on October 12, 1891, on Yom Kippur, one of the most important Jewish holidays. During a stay with her sister Elsa and brother-in-law Max Gordon in Hamburg in 1906, the 15-year-old later recounted, "I deliberately stopped praying, of my own free will." However, her search for truth continued throughout her life.

In Hamburg, she first came into contact with scientific thought, as Max was a physician. In the fall of 1911, Edith enrolled at the University of Breslau to study Germanic philology, history and philosophy. She soon discovered the work of the philosopher Edmund Husserl and his phenomenology.

Husserl sought direct access to phenomena by eliminating preconceived ideas about appearances. His aim was a "pure" awareness of things as they objectively are. "Toward things themselves," was Husserl's maxim, which Edith Stein followed enthusiastically. After her doctorate, she worked as an assistant to this professor and devoted herself intensively to research.  

Edith Stein wrote her dissertation for a professorship, but was rejected by the faculty in Göttingen as well as in Kiel and Hamburg. As a woman, and a Jew, she had no chance. In the early years of the Weimar Republic, she wrote treatises on national politics and increasingly reflected on her own image of God.

Edith Stein's baptism

She studied the Spiritual Exercises of St. Ignatius of Loyola and the mystical writings of St. Teresa of Avila, an encounter that led her to baptism, without rejecting Judaism. Edith Stein recognized the links between the two religions and never denied what Christianity owed to Judaism. However, her baptism came as a shock to her family. Her niece Susanne Batzdorff-Bieberstein recalled: "By becoming a Catholic, our aunt had let her people down". 

After her baptism, Edith Stein worked as a German teacher at the Dominican convent of St. Magdalen in Speyer. Although she initially lived outside the convent walls, she drew closer to the monastic life. She continued her scientific search for truth in her works of religious philosophy and immersed herself in the truths of faith by following the "Quaestiones disputatae de veritate" of St. Thomas Aquinas.

Edith Stein sought new ways to relate reason to faith and to fill it with her own experience of God. She compared the modern phenomenology of her great model Husserl with the teachings of Aquinas: "Our age is no longer satisfied with methodological considerations. People are unstable and are looking for a foothold. They want a tangible, substantive truth, to be demonstrated in life. They want a 'philosophy of life,' and they will find it in Thomas Aquinas."

Patroness of Europe

Commemorative plaque

After the Nazis came to power, Edith Stein was forbidden to do any public work. In 1935, at the age of 44, she entered the contemplative order of the Discalced Carmelites and took the name Teresia Benedicta a Cruce. On December 31, 1938, she fled to Holland, where she lived in the Carmel of Echt and wrote her testament, in which she offered her life and death to Christ for the sanctification of her order and to "atone for the unbelief of the Jewish people".

Despite criticism from the Jewish side, because she was not killed because of her Christianity but because of her Jewish origins, she was beatified on May 1, 1987, and canonized on October 11, 1998. A year later, St. John Paul II included her among the patronesses of Europe.

Edith Stein's life was characterized by a constant search for truth and a deep desire for spiritual and intellectual fulfillment. Her commitment to philosophy and her subsequent entry into Carmel bear witness to her unwavering dedication to her convictions and her faith. His murder in Auschwitz remains a testimony to the immeasurable suffering experienced by the Jewish people during the Shoa.

The Vatican

Forgiveness and hope, keys to the World Day of Peace 2025

For the 2025 World Day of Peace, Pope Francis has chosen as his theme: "Forgive us our trespasses, grant us your peace".

Paloma López Campos-August 8, 2024-Reading time: < 1 minute

"Forgive us our trespasses, grant us your peace" is the motto chosen by Pope Francis for the 2025 World Day of Peace. The Dicastery for the Service of Integral Human Development explains that this title "corresponds to the biblical and ecclesial understanding of the Jubilee Year"..

The Holy Father has been inspired by the encyclicals "Laudato Si'" y "Fratelli Tutti" to choose the theme of the day that the Church will celebrate on January 1, 2025. His choice is intended to highlight "the concepts of hope and forgiveness, which are at the heart of the Jubilee, a time of conversion that calls us not to condemn, but to reconciliation and peace".

The Dicastery hopes that both the World Day of Peace and next year's Jubilee will bring about "much needed spiritual, social, economic, ecological and cultural change."

Thanks to this conversion, the Dicastery concludes, "a true peace can flourish" that is not limited to the end of conflicts, but also involves "the healing of wounds and the recognition of the dignity of each person".

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Evangelization

Good humor is the hand of sainthood

Many saints have insisted that good humor is characteristic of the Christian and Pope Francis himself affirms that "a sad Christian is a sad Christian".

Paloma López Campos-August 8, 2024-Reading time: 2 minutes

On June 14, 2024, Pope Francis met with comedians from all over the world. During the meeting, the Pontiff highlighted the work of these professionals, whose "precious gift" "allows us to share and is the best antidote to selfishness and individualism".

The Holy Father is not the only one aware of the importance of joy. Throughout history, many saints have emphasized that good humor is a great virtue, characteristic of the Christian.

So much so that St. Thomas More wrote a prayer to ask the Lord to grant him the habit of taking things well: "Grant me, O Lord, a good digestion, and also something to digest. Grant me health of body, with the good humor necessary to maintain it. Give me, Lord, a holy soul that knows how to make the most of what is good and pure, so that it will not be frightened by sin, but will find a way to put things back in order. Grant me a soul that does not know boredom, murmuring, sighing and lamenting, and do not allow it to suffer excessively because of that overbearing being called: 'I'. Give me, Lord, a sense of humor. Grant me the grace to understand jokes, so that I may know in life a little joy and be able to communicate it to others."

Good humor and evangelization

St. Josemaría Escrivá knew well that communication is essential for evangelization. For this reason, in point 661 of The Way, he wrote: "Long faces..., brusque manners..., ridiculous appearance..., an unpleasant air: is this how you hope to encourage others to follow Christ? A difficult task, indeed. The same is the opinion of Pope Francis, who affirms that "a sad Christian is a sad Christian".

However, it is important to note that good humor does not equal naivety. This is something Gilbert Keith Chesterton knew well, as his texts demonstrate. The English author's writings are full of common sense, a fine irony and good humor that overwhelm the reader. Defending the faith? Of course, but without losing the smile.

Another great example of this is St. John Paul II, who loved to laugh. Joaquín Navarro-Valls, who was very close to him, often emphasized the Pope's good humor, not in spite of everything, but with everything. The Polish Pontiff also emphasized in a general audience "the ability to turn into a joyful smile, in the right measure and in the right way, the things heard and seen", as St. Thomas Aquinas preached.

Good humor, a thing of saints

Pope Francis, in the encyclical "Gaudete et exsultate"The saint is able to live with joy and a sense of humor. Without losing realism, he enlightens others with a positive and hopeful spirit".

It can be said, therefore, that good humor is a thing of saints, a virtue that brings us a little closer to Heaven and allows us to realize the words of St. Paul in his letter to the Philippians: "Rejoice in the Lord always; I tell you again, rejoice".

Sunday Readings

The food of the Eucharist. XIX Sunday in Ordinary Time (B)

Joseph Evans comments on the readings for the 19th Sunday in Ordinary Time and Luis Herrera offers a short video homily.

Joseph Evans-August 8, 2024-Reading time: 2 minutes

How much we complain. In fact, every language has several words to describe different ways of complaining. Certainly, there is a lot of complaining in today's readings. Elijah complains. He is fed up and asks God to take his life. In his defense, he had reason to feel sorry for himself. He had just confronted the 450 prophets of the false god Baal and, although he had been victorious, he felt very lonely: persecuted and the only prophet defending the true God, when all the others had abandoned him to worship false gods. 

We can also complain too much, often with First World problems. We focus on what we don't have, and not enough on God's gifts. Our complaining about what we think we don't have leads us to doubt Him. But if we trust Him, He will not let us down.

Elijah complained, but God took care of him. He gave him the miraculous bread and water, which appeared on the stone, twice. And with that bread and water he was able to walk 40 days and 40 nights to Mount Horeb, where he would meet God. If we are faithful to God as Elijah was, He will give us everything we need: miraculously when necessary, although He usually uses ordinary means. 

The miraculous food eaten by Elijah, the miraculous bread eaten by the Jews in the desert, all point to a greater miracle, the miracle of the Eucharist of which Christ begins to speak in today's Gospel and which he will explain more in next Sunday's reading. 

We are invited to prepare our hearts for this gift. And one way to do this is precisely to foster in our souls a sense of gratitude. We do not appreciate the Eucharist because we are not sufficiently grateful. We complain about what we do not have and, therefore, we despise this great gift.

In the Gospel, there are also complaints. "The Jews murmured at him because he had said, 'I am the bread come down from heaven.'" This complaint and the reference to bread would remind any Jew of the Israelites in the desert, when God brought them out of Egypt. Then too they complained, and precisely for lack of bread. And then they complained when they got bread that they wanted meat. And they complained when there was no water. Each time God gave them what they wanted: bread, meat, water. They took the gift, but they did not recognize the giver.

Homily on the readings of the 19th Sunday in Ordinary Time (B)

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

The Vatican

Pope resumes general audiences after July break

Pope Francis has resumed the general audiences and has begun a new phase in his cycle of catechesis, centered "on the work of Redemption, that is, on Jesus Christ".

Paloma López Campos-August 7, 2024-Reading time: 2 minutes

Pope Francis has resumed the audiences after his break in July. In this new cycle of catechesis "we are entering the second phase of salvation history". During his next audiences, the Pontiff will deepen "the work of Redemption, that is, in Jesus Christ".

To introduce the theme, the Holy Father focused on "the Holy Spirit in the Incarnation of the Word". Taking the verses that speak of the Incarnation in the Gospels of St. Luke and St. Matthew, the Pope explained that the Holy Spirit is the Holy Spirit in the Incarnation of the Word. Church "has picked up this revealed datum and soon placed it at the heart of his Symbol of faith".

Mary, the bride par excellence

Since the Ecumenical Council of Constantinople in 381, the Pope stressed, Catholics have affirmed with faith "that the Son of God 'by the power of the Holy Spirit was incarnate in the womb of the Virgin Mary and became man'".

Pope Francis said that since it is a datum collected in an ecumenical council, "all Christians profess together this same Symbol of faith". On the other hand, the Catholic Church has based itself on it to compose one of its best-known daily prayers, the Angelus.

The article of faith contained in the Ecumenical Council of Constantinople "allows us to speak of Mary as the Bride par excellence, who is the figure of the Church," the Pontiff explained. Thanks to this, the Vatican Council II was able to draw a parallel between the figure of Mary and that of the Church, mother of the children of God through Baptism.

Pope Francis concluded the catechesis "with a practical reflection for our life, suggested by Scripture's insistence on the verbs 'to conceive' and 'to give birth'". Like Mary, who "first conceived, then gave birth to Jesus," the Church must first welcome the Word of God "and then give birth to it through life and preaching."

At the end of the audience, the Holy Father greeted several French and Spanish-speaking pilgrims, as well as Irish and Portuguese Catholics, among others. Finally, he again called for a cease-fire in the Middle East, Ukraine, Myanmar and Sudan.

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Resources

From Qumran to the Tablet, Approaches to the Bible Today

The Bible has been and continues to be the inspiration for the main artistic manifestations. Therefore, in this article there is a list with a multitude of resources to get to know the Word of God better.

Maria José Atienza-August 7, 2024-Reading time: 6 minutes

"Although the Christian faith is not a 'religion of the Book': Christianity is the 'religion of the Word of God', not of 'a written and mute word, but of the incarnate and living Word'". With these words, Benedict XVI introduced the Post-Synodal Apostolic Exhortation "The Word of God".Verbum Domini"The Word of God in the Church. God, who manifested himself fully in Christ, -logos-, word, leaves in the Bible a privileged way of encounter and relationship to mankind of every time and place. 

The Bible has been and continues to be the inspiration for the main artistic expressions: music, painting, architecture... are proof of this. In the last two centuries, moreover, these arts have been joined by the cinema and new formats of communication, giving rise to a new way of approaching God and the Church in a secularized society.

This article presents a list of resources in different formats that can be used to learn more about the Bible.

Podcast. "The Bible in a Year".

A plan of 365 podcasts directed, in its English version, by the priest Mike Schmitz. It is one of the best known projects of "Ascension", a multimedia network dedicated to the creation of Catholic faith formation content and digital content.

"The Bible in one year is"Mike Schmitz and a guided prayer to help listen to the voice of God in his Word, that is, to "concretize" God's call in daily life. The podcast follows an original way of Bible reading devised by Jeff Cavins that, through fourteen narrative books of the Bible, tells the biblical story from beginning to end. Since its launch in January 2021, "The Bible in a Year" has had nearly 700 million downloads and is available on all major podcasting platforms. 

Ebook . The Holy Bible (EUNSA) 

This Holy Bible in Spanish offers an interesting collection of resources for understanding and contextualizing biblical texts. Each book opens with an introductory explanatory text to which are added commentaries on the passages. In addition, this Holy Bible contains an Appendix with references to the Old Testament in the New, a glossary of measurements, weights and coins, the feasts of the Jewish calendar, etc., as well as a series of maps that help to understand and physically locate the events narrated in the books of the Bible. In its ebook version, very easy to use, the explanation of the passages and the internal links make the reading agile and understandable. 

The audiobook edition of the University of Navarra Bible brings together for the first time in audio the texts of the Navarra Bible and brief introductions to each book.

Series. "The Chosen." 

Undoubtedly, one of the audiovisual phenomena of recent years. The series created by Dallas Jenkins and financed by crowdfunding has become one of the most important phenomena in the Christian panorama. Although its creators are not Catholics, they have several Catholics as advisors or even among its actors, as in the case of Jonathan Roumie, in charge of playing Jesus.

The series recreates the story "around the Sacred History" of Christ and his disciples within a script characterized by the depth of their conversations and the ability to capture the viewer. The figure of a "very human" Jesus who, at the same time, does not dilute his divine nature, is one of the best balances achieved in a series that has just premiered the fourth of its seven seasons and has been seen by more than 500 million people.  

Derral Evesproducer of "The Chosen"In Omnes, he stated that "for the Catholic Church, the use of audiovisual language can be a powerful tool for dissemination, connection with the public and transmission of messages in a powerful way". Not in vain, in the "community" of The Chosen there are thousands of messages from people who had never heard of Jesus or the Bible and have come to it thanks to the viewing of the series. 

Film. "The Passion." 

"The Passion"The film was a turning point in today's religious cinema. After the religious blockbusters of the mid-twentieth century, the U.S. film industry had paid marginal or low-cost attention to religious themes. The film, directed by Mel Gibson, was scripted by the director himself with Benedict Fitzgerald, based on the Gospels and inspired by the works The Mystical City of God, by the venerable María Jesús de Ágreda, and The Sorrowful Passion of Our Lord Jesus Christ, a book by Clemens Brentano detailing the visions of Blessed Anne Catherine Emmerick.

The film, which narrates the hours of the Passion, death and ends with the Resurrection of Christ, was harshly criticized for the realism with which Gibson depicts the passion of Christ. An accusation that Gibson himself refuted by stating that "we have become accustomed to seeing pretty crosses on the wall and we forget what really happened. We know that Jesus suffered and died, but we don't really realize what that means. I didn't realize it either until now.

The film, which starred Jim Caviezel as Jesus, Maia Morgenstern as the Virgin Mary and Monica Bellucci as Mary Magdalene, proved to be a box-office success and a film that changed lives. In recent years, there has been talk of a sequel to this film, which is now twenty years old and still very topical. 

Books. "The Portico of the Bible" and "Footprints of Our Faith".

These are two volumes published by the Saxum Foundation designed to assist and enrich the knowledge of the Bible and the pilgrimage to Holy Land

"Pórtico de la Biblia", a work by Jesús Gil and Joseángel Domínguez, makes a didactic and elaborate tour through the books that make up the Bible. The books are not presented in canonical order but in chronological-temporal order, following the order in which they were written, which helps to frame the moment of the Scripture or to which the biblical books refer in the context of universal history. 

For each book, the literary genre, the story told or its historical context, the time and process of composition, authorship, main teachings, key concepts, relevant aspects of the structure and central passages are detailed. 

The charts are accompanied by illustrations from National Geographic Magazine and data on the oldest surviving manuscripts for each book.

"Footprints of our Faith", by Jesús and Eduardo Gil, is a guide to help prepare for the encounter with Jesus that a pilgrimage to the Holy Land entails. The volume "presents the reasons why we venerate some sites, the ones that all pilgrimages usually visit, as truly related to the life of Jesus" as Jesús Gil points out. 

The authors have recourse to data from Sacred Scripture, historical testimonies and the results of archaeological research to give reasons for the veracity of each site. They also include spiritual notes to help the reader meditate on the Gospel scenes, so that the Word of God may effectively resonate in one's own life. 

Book. Seeing Jesus through Peter's eyes. 

This volume, the first in the new collection "Meditating the Bible," comments on each passage of the Second Gospel from the perspective of the "composition of place" practiced by St. Ignatius, St. Teresa and St. Josemaría. He illustrates the words and places of the Gospel, but without resorting to the imagination of the possible, but not real; only from geography and archaeology, from the documents of the time - the Old Testament, Philo, Flavius Josephus, intertestamental or rabbinic literature -, and from the stylistic features of the Gospel itself, which suppose the enunciation from a witness of the events. In short, in the Gospels we have, on a weekly basis, what we can know about Jesus. In the hands of his readers the means for that seed to become grass, stem and leafy tree.

Exhibition. "The Mystery man".

A unique exhibition about "the man of the Holy Shroud". This is basically "The Mystery man"This traveling exhibition, created by Artisplendore, a cultural management company specializing in sacred art, has already toured several locations in Europe. The exhibition breaks down, over six exhibition areas, the most important aspects of the figure of Jesus of Nazareth, the condemnation and death of Christ, the Shroud, forensic studies on the Shroud, a spectacular immersive room and, finally, the highlight of this exhibition, the room where the body recreated from the Shroud is exhibited.

This reproduction is, for its creators, "the key differentiating point of this exhibition with respect to others that we have been able to see". The life-size body shows the wounds depicted on the Shroud, which are identified with the Gospels' account of Christ's passion. Next to this reproduction, there is also a life-size copy of the Shroud. In this way, the spectator perceives, in three dimensions, the results of an investigation that has been in progress for more than fifteen years.

From August 1 until August 31 the ostension of the body will be in the Cathedral of Sigüenza. From September the complete exhibition of "The Mystery Man" will be in Barcelona.

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Photo Gallery

"Snow" in Santa María la Mayor

Petals fall inside the basilica of Santa Maria Maggiore (Rome) simulating the snow that the Virgin Mary made fall on August 5, 358.

Paloma López Campos-August 6, 2024-Reading time: < 1 minute
Latin America

Solemnity of the Transfiguration: five centuries of devotion in El Salvador

This year, Catholics in El Salvador celebrate the Solemnity of the Transfiguration with the theme "500 years evangelizing. Jesus Christ is the same yesterday, today and forever", in honor of the 500th anniversary of the first Mass celebrated in Central America.

José Daniel Mejía Fuentes-August 6, 2024-Reading time: 4 minutes

The month of August in El Salvador is a period full of unique festive, cultural and religious events. In this small republic, the patron saint festivities are held in honor of the Divine Savior of the World. On August 5, a procession with the image of the patron saint departs from the Basilica of the Sacred Heart of Jesus, traveling through the main streets of the capital until it reaches the metropolitan cathedral of San Salvador. Here, year after year, there is a representation of the Transfiguration. The following day, a solemn Mass is celebrated, presided over by the archbishop and concelebrated by the Salvadoran Episcopal Conferencewith the participation of priests and lay people from all over the country.

According to a chronicle of the XVII century, the feast of the Divine Savior of the World has been celebrated since 1526. At that time, it was commemorated only on August 6 and had a mainly civic character, due to the foundation of the town of San Salvador (1525), by Don Pedro de Alvarado. The celebration included carrying the "royal banner" through the main streets with a lucid accompaniment of knights. However, on some occasions, the festivity was moved to Christmas. For example, President Gerardo Barrios decreed the change on October 25, 1861 because August was the "most rigorous time in the rainy season".

Representation of the Divine Savior of the World

The procession

The image of the Divine Savior of the World, colloquially known as "El colocho" because of his curly hair, was sculpted by the master Silvestre García in 1777. García is credited with the civic and religious character of the celebration, since he organized an annual feast to the patron saint with a novena and jubilee. Previously, at the end of the 16th century, King Philip II had donated an image of the Savior of the World for the procession.

Since 1777, the traditional route of the procession went from the church El Calvario to the Plaza de Armas, where the transfiguration took place. With the construction of the new cathedral in Plaza Barrios, the image was moved there. In 1963, Monsignor Luis Chavez y Gonzalez extended the route from the Sacred Heart Basilica to the Metropolitan Cathedral. However, the "calvareños" protested the modification of their tradition, and the archbishop promised that every August 5 in the morning, the Divine Savior of the World would visit the church of El Calvario, a promise that is kept until today.

The descent

In 1810, in the atrium of the parish church, today El Rosario church, a "great volcano" was built with the image of Jesus Christ on top. This tradition originated the metal monument of 15 meters high that is used for "the descent", on top of which is the globe and on it, the image of the Divine Savior of the World. At a certain moment, the globe opens and the image descends dressed in red to resurface dressed in white.

The nickname "The Descent" has two possible explanations: one of a religious nature, evoking how the disciples of Jesus take his body down from the cross and place it in the tomb, anticipating the Resurrection; and another topographical, since the church El Calvario was located in a higher position than Plaza Libertad, according to the old cadastre of the city.

Each year the patronal feast has a different motto. The 2024 theme is "500 years evangelizing. Jesus Christ is the same yesterday, today and forever", in honor of the 500th anniversary of the first Mass celebrated in Central America on May 12, 1524 in Quetzaltenango, Guatemala.

Attendees at the procession on the Solemnity of the Transfiguration

History and religion of El Salvador

Every August 6, St. Oscar Romero used to offer a pastoral letter in which he addressed the challenges of the Salvadoran Church of the time and made a profound analysis of the most serious problems of the country. For example, in his last exhortation he said: "to call ourselves the Republic of El Salvador and to celebrate the feast of the Transfiguration of the Lord every August 6 is a privilege for Salvadorans. This name, given by Captain Pedro de Alvarado and recalled by Pope Pius XII in 1942, reflects the divine providence that assigns to each people its name, place and mission. To hear every year in the liturgy that our patron saint is the Son of God and that we must listen to him is our most precious historical and religious legacy and the greatest motivation for our hopes as a nation".

The Salvadoran martyr had the ability to integrate in his interpretation of the history of El Salvador a profound religious sense. In the context of the celebration of the 500th anniversary of the first mass in Central America, this capacity is particularly suggestive. It is undeniable that the heritage of faith is deeply linked to the cultural encounter between Europe and America.

The authorJosé Daniel Mejía Fuentes

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