Initiatives

Jacques Philippe at the Omnes Forum: hope in a world without God

On Friday, November 24, Omnes held a forum with Jacques Philippe at Villanova University. The acclaimed spiritual author spoke about the consequences of the "traumatic" death of God in today's society.

Paloma López Campos-November 25, 2023-Reading time: 3 minutes

On November 24, Omnes held a forum at the Villanueva university with Jacques Philippe. The theme of the session was "Do we need God?".

Jacques Philippe during the session

During his lecture, the well-known spiritual author developed four key points about the consequences of having separated God from our lives. In order to give a hopeful tinge to the session, Philippe began by assuring that "it seems that man abandons God, but God does not abandon man". Therefore, even if the consequences of the "death of the Father" are traumatic, there is the possibility of returning to Him.

The first essential idea that Jacques Philippe wanted to convey was that "to move away from God is also to move away from the source of truth". By losing the stability and solidity provided by God, "we fall into subjectivism, each one creates his own truth".

From this arises a danger of which the author warned, which is the temptation to create tailor-made religions. And not only that. In the long run, this leads to "loneliness, an individualism that deeply marks today's world".

Freedom and mercy

Secondly, Philippe denounced the lie of atheism, which claims that "God is the enemy of freedom". To remove the Father from the equation, the speaker explained, is not only to allow oneself to be carried away by a lie, but by removing God from our lives, we also remove mercy.

Drawing on the parable of the prodigal son in the Gospel, Jacques said: "Once the death of God has been proclaimed, what happens? The house is empty. There is no one to welcome you, to tell you that you have the right to be happy."

Taking the Father out of our life implies that "there is no more forgiveness for our sins, because man cannot forgive himself. He can find excuses, he can rely on psychological ones, but he cannot forgive his sins". What happens then? The speaker expressed it clearly: "man is alone with the weight of his mistakes".

The problem of freedom

The effects of this on our society today are terrible, Philippe said. Today, "there is no room for failure, no room for fragility". Men, unable to be weak, have become obsessed with success. We have put "an excessive burden on human shoulders".

Faced with a life in which error is not tolerated, the speaker explained, "the exercise of human freedom becomes difficult. Two different excesses open up before us. "On the one hand, the most absolute irresponsibility; on the other hand, the excess of responsibility, the burden of our decisions alone."

Jacques pointed out that having rejected God, "we have a lot of options to choose from, but we have no one to accompany us". This immediately becomes a "source of anguish. We men are aware that "we have freedom, but we have no one to help us discern". And, again, Philippe warned of the danger of this: "freedom can become problematic".

Healing wounds

The third key that the speaker spoke about relates to hope. "To deprive ourselves of God is to deprive ourselves of hope for the future. When one lives without the revelation of God, which is the meaning of our existence, life becomes heavy, narrow."

When we have the Father, the author explained, there are no definitive tragedies, because we know that the Lord, when we come to meet him, "will heal us completely". Not only that. Philippe encouraged all those present to have hope because "in an instant God can save what was lost".

This idea also has a very practical consequence in everyday life. "What prevents us from forgiving?" the speaker asked the lecture hall. "Sometimes what prevents us from forgiving is that we have the feeling that the wrong received by another is irremediable. That is where faith comes to help us, because if God exists every wound can heal."

Self-hatred

Finally, Jacques Philippe warned everyone of a clear consequence today that comes from driving God out of our lives. "Contemporary man does not succeed in reconciling with himself." Without hope, without mercy and without the opportunity for forgiveness, man does not even manage to love himself.

"We thought that by eliminating God we were eliminating guilt. It has been exactly the opposite. There is more and more guilt. Human beings consider their poverty as a tragedy. Philippe explained that "man can only accept himself with the gaze of God". He even went further in his affirmation: "When man distances himself from God, he ends up hating himself, because he no longer has any reason to love himself".

Jacques Philippe ended his talk by encouraging everyone to regain hope and to have the firm belief that "the freedom that God gives by accepting his presence in our lives is immense".

Evangelization

Jacques PhilippeSometimes you have to face your own misery to begin to cry out to God".

The priest and author of spirituality was the speaker at the Omnes Forum "Do we need God?" held on Friday, November 24 in the Aula Magna of the Villanova University in Madrid.

Maria José Atienza-November 24, 2023-Reading time: 5 minutes

Jacques Philippe shared the evening of November 24 with more than two hundred people at the Omnes Forum "Do we need God?".

At the meeting, held at the Universidad Villanueva de Madrid and sponsored by Fundación Carf and Banco Sabadell, Philippe reflected on the absence of God which means the disappearance of hope and mercy or the need for a filial relationship with God for a full life of man today.

The Forum, which will be available on the Omnes YouTube channel in the near future and will be the focus of the Experiences section of the December 2023 print issue of Omnes, has raised enormous expectations.

Jacques Philippe is the author of numerous books on the spiritual life, including titles such as "Interior Freedom", "Time for God" and "The Spiritual Fatherhood of the Priest", among others.

Jacques Philippe
Image of the attendees to the Omnes Forum with Jacques Philippe at Villanueva University in Madrid ©J.L. Pindado

In our world there is an alternating paradox of an evident secularization and the rise of new spiritualities. Do you think it is easier to reach God through this "spiritualism" or, on the contrary, is it more confusing?

-There are many possible paths. I think there are people who are in atheism who may feel a vacuum because, somehow, man cannot do without spirituality. And maybe that emptiness will lead you to faith.

I have also known people who have gone through the new spiritualities first, because they were looking for meaning or there was something wrong in their life that they wanted to remedy and they touched here and there, and ended up ending up in the Church. I have met several like that. I don't have statistics, but I think that's how it is!

It is beautiful to see how different people's paths are: someone from a totally atheist family who becomes a believer or someone who is a Buddhist "to the last hair" who ends up meeting Christ....

There is talk of a world in crisis, a Church in crisis, a humanism in crisis, and reasons for hope?

-Yes, I think so. Because God is faithful. Sometimes man can abandon Him - which is what is happening today - but God does not abandon man. I believe that God will find a way to manifest Himself and draw hearts to Himself. He will find a way to propose Himself to all men.

It is not only the historical and sociological mechanisms, which of course have their importance and their part of truth, but deep down I believe that there is a design of God on man and on the universe. That is what gives me hope.

How can one, in a society marked by "noise" and deadlines, achieve the inner silence necessary to listen to God today?

Jacques Philippe at the Omnes Forum ©J. L. Pindado

-Today there are many people who also want something else, who want to return to nature, who feel the need for silence. A life that is not frenetic, but calmer, let's say. And we see it in all the newspapers.

Putting this into practice is not easy, because one cannot completely isolate oneself from the world. I think the most important thing is to find spaces in our heart. Some spaces of silence, of openness to God, peace. But this supposes to cut. We have to know how to cut off the cell phone, the television and take some time for recollection, even if it is in a little corner of your bedroom.

This is what Jesus says: "When you pray, go into your room, close the door and pray to your Father, who is in secret, and your Father, who sees in secret, will reward you". It is clear. When we can bring people to the Gospel, to prayer, seeking Christ, it leads to a change in our life.

You are the author of a book on the spiritual paternity of the priest. In general, has our society, even in the Church, lost the concept of paternity?

-Yes and no. I think the subject is quite complex. It is true that nowadays there is a rejection of fatherhood, a rejection of God, fatherhood is accused of being abusive, the criticism against the "patriarchal society", the father is the "enemy to be beaten".

There are certain legitimate motives in this perhaps because the way authority is exercised in the world, and also in the Church at times has not been correct: it has not been respectful of human freedom, it has had too much power, too much influence on people who were not conducive to freedom that there is a reaction may be normal, the problem is that it is excessive.

In the face of this, it is necessary to remember what true fatherhood is. To return to the mystery of divine paternity and also, we need men who are the image of that divine paternity: humble, respectful, who lead to freedom and help people to be themselves and not to be someone who suffocates. It is necessary to turn to God, to promote true models of paternity and to find the sense of filiation.

In other words, I believe that there is a certain human pride that proclaims "I don't need anyone, I don't want to depend on anyone, I can save myself...". In addition to the above, we find then this human pride that is contrary to a filial attitude, of trust, of availability. All these are things that we must rectify.

I believe that it can be very helpful to return to the Gospel, to rediscover the fatherhood of God, not as man conceives it and projects it onto God, but God as he is, as he reveals himself in the parable of the Prodigal Son, for example. To rediscover the true image of God in the Gospel and also to recover a childlike, trusting heart. This is the work of the Holy Spirit in our heart. The Holy Spirit who makes us say, "Go!Abba, Father!"who awakens trust in us, who heals us of fears and suspicions, who allows us to truly open ourselves to God.

I believe that the most profound solutions are of a spiritual order. There are things that can be done on a psychological and social level, some changes in society in the Church... But the basic issue is to reencounter the mystery of the living God and to receive the grace of the Holy Spirit. A new outpouring of the Holy Spirit in the world, a new Pentecost, where we find ourselves now in a certain way.

The Church is not a human institution, it is God communicating.

Jacques Philippe. Spirituality author

Do you really believe that we are in an outpouring of the Spirit when, for many, the Church is mortally wounded?

-The Church has always been in crisis. It has never been a stable institution. It almost died a hundred times. But the Church is not a human institution, it is God communicating himself. The mystery of Christ communicating himself to the world.

The Church always has to purify and reform itself and I believe that this is what is happening. There is suffering, there is questioning, but I believe that we also see the Holy Spirit at work who does not abandon his Church.

I see many signs of the work of the Holy Spirit in the Church and in the last few years there have been very important spiritual renewals: the Charismatic Renewaland also a Marian renewal, so many people to whom it comes Medjugorjefor example. Perhaps it is not a mass phenomenon, but there are many places where the presence of the Spirit can be experienced, where there is a renewal of hearts and healing of the wounds of the spirit.

I believe that this reality will be amplified. Perhaps through suffering, sometimes it is necessary to hit rock bottom in order to get back up again. Sometimes, people have to face their own misery, their own radical impotence, so that they begin to cry out to God.

Spain

The Spanish bishops to the People of God: "asking for forgiveness and forgiving is the first step to heal wounds".

Maria José Atienza-November 24, 2023-Reading time: 6 minutes

The 123rd Plenary Assembly of the Spanish bishops has published a letter addressed to all the people of God on sexual abuse committed within the Church.

Under the title "Sent to welcome, heal and rebuild", the bishops reiterate their request for forgiveness to the victims and commit themselves "to be transparent in this process and accountable to the victims, the Church and God" and make reference to the implementation of a plan to integral reparation.

Full text of the letter "Sent to welcome, heal and rebuild".

You are the light of the world (Mt 5:14).. To the people of God and to Spanish society, in the face of the drama of abuse, we, the bishops of the Plenary Assembly, aware that we have been sent to welcome and heal the victims of this social scourge, humbly offer the following considerations.

1. Grief, shame and request for forgiveness.

The abuse of minors has filled us with sadness. As on other occasions, we want to express unequivocally the pain, shame and sorrow that this reality, which betrays the message of the Gospel, causes in us. In no way do we intend to look for excuses or justifications to avoid any responsibility that may correspond to us as a Church.

At the same time, we reiterate our most sincere request for forgiveness to all those who have suffered because of these execrable actions, especially to the victims and their families. We also ask God's forgiveness, in which, as Christians, we have not been faithful. The suffering has been caused not only by the abuses but also by the way in which, at times, they have been dealt with. There are not enough words to express how sorry we are for the pain of the victims, as well as for the betrayal committed by some members of our communities. These acts, which are not only sins but also crimes, are incompatible with the fundamental values of our faith in Christ, for they contradict the love, compassion and respect that He teaches us and gives us the strength to live. They are also a call to a profound personal and communal conversion.

Above all other considerations, we commit ourselves to be transparent in this process and to be accountable to the victims, to the Church and to God. Our brothers, priests, religious and lay people, betraying the trust they had received and the mission entrusted to them, were abusing those persons, minors or vulnerable, who had been entrusted to them for their protection, education or care.

2. The action of the Church: attention to victims.

Many of us have met the victims of these abuses. We have known their face, their story, their name. We want to take on their pain incarnate. We have asked for their forgiveness, we do so now and we will always do so. To ask for forgiveness is to recognize our limitations, our poverty, our weakness, our lack of courage. We know that the damage and pain caused are indelible, but to ask for forgiveness and to forgive is the first step to heal the wounds.

First and foremost, we can assure you that we continue the commitment to take concrete and effective measures to prevent future abuse in our Church that we began in 2001. We are constantly, and for some time now, reviewing all of our security and training protocols, as well as working closely with civil authorities to ensure that those responsible for these crimes are brought to justice.

- Welcoming and reparation. - In relation to the victims, for their reception and accompaniment, offices for the protection of minors have been created in all dioceses and religious institutions and studies have been carried out in order to know the dimension of the problem. We encourage anyone who has suffered abuse to approach these offices to initiate processes of reparation and healing. We are fully prepared to listen, support, repair and offer the help they need to heal the wounds. Every child protection office is open to listen and welcome that pain.

Prevention and training. - With the encouragement of Pope Francis, necessary steps have been taken in three directions. In this Episcopal Conference, the Advisory Service to the Diocesan Offices, now fully operational, has held numerous formation meetings to establish a joint work that makes possible an effective accompaniment of the victims. In relation to the rest of the People of God, the Episcopal Conference, the dioceses and the congregations have prepared and promulgated protocols to prevent and detect abuse, and have begun training processes for all those in the Church who work with minors, so that they can help prevent this social scourge. In the juridical sphere, both the motu proprio Vos estis lux mundi as the Vademecum on procedural issues in the face of sexual abuse, promulgated by the Holy See, have been accompanied in Spain by the Instruction on sexual abuseapproved by this Episcopal Conference last April.

- Complaint and action. - The rapid assessment of abuses, which is essential for prompt action, must lead immediately to denunciation in the canonical, civil and criminal spheres. This is the beginning of the judicial action that is essential on the road to reparation.

It is necessary to emphasize that, in the legal context, the determination of whether an act constitutes a crime of abuse and who is responsible for such criminal act corresponds to the judicial authority, as well as the legal measures that may be taken as a consequence.

Nevertheless, conscience, which "is man's most secret core and tabernacle, where he sits alone with God" (GS 16), calls us to recognize those intrinsically evil acts that violate God's law, even if they cannot be appreciated by human justice, and leads us to the urgency of making reparation for them.

3. It is a problem of the Church and of society.

Likewise, we are well aware of the impact that these actions have on the public's perception of the Church. The bishops of Spain consider that cases of abuse are very serious matters that must be dealt with within the legal framework. Unfortunately, they affect all sectors of society. The vast majority of abusers are family members or people close to the victim.

However, in this very important issue, to focus only on the Church is to defocus the problem. The recommendations and measures to be taken should not only be addressed to us, but to society as a whole.

We believe that the way to heal this scourge in the Church and in society is for us to work together to build just, safe and compassionate environments where every person is loved, valued and respected.

Now, gathered in plenary assembly, we bishops have given special value to the testimony gathered from the victims, which allows us to place them at the center.

During this year, four reports on sexual abuse of minors and vulnerable persons in the Church have been published by different entities and media. The Spanish Episcopal Conference, based on the work carried out by the Offices for the Protection of Minors, prepared its own report, "To Give Light", with 728 testimonies collected from the 1940s to the present. But we insist that what is important are the people and not the numbers.

4. Not just words: the comprehensive reparation plan.

We are aware that words are not enough. Our action continues. In this same Plenary Assembly we have worked on the first draft of the plan of integral reparation for the victims of abuse, which has three lines of action that we are already developing and that we are going to promote with all our might:

- attention to the victims through all legal and ecclesiastical channels,

- full reparation, to the extent possible, for the damage caused

- and training for the prevention of such abuses in the future.

We have decided to continue working on this plan, approve its itinerary after the necessary revisions and ratify it at the next Plenary Assembly.

5. The valuable service of the People of God.

Lay people, missionaries, consecrated persons, deacons, priests and bishops, beyond our limitations and frailties, we give ourselves every day, helping, accompanying, consoling and fulfilling a very difficult mission that is not always recognized in our times.

It is not just to attribute to all the evil caused by some. We are aware that this path of reparation is indispensable and, at the same time, we believe that it can also help to heal the wound inflicted on the People of God. We must also remember all those among us who make us proud of our faith: priests who bring Jesus into every heart; consecrated men and women who dedicate themselves to education and assistance; consecrated women who care for the poorest and most needy with their whole life; missionaries in every country of the world making the Gospel visible; lay people who give themselves as catechists or volunteers; monks and nuns who support us with their prayer and all those who live their Christian life in the midst of ordinary concerns.

6. Hopeful.

Our commitment to eradicate sexual abuse is also a service to the society in which we live. We humbly offer our sad and painful experience to help any other institution to fight against this scourge.

We want to look to the future with hope. Once again, we reiterate that our struggle against all kinds of abuses must continue unceasingly. And, at the same time, we wish to show our deep gratitude and appreciation to the priests and consecrated persons of our Church, encouraging them to live with enthusiasm and hope the treasure of the ministry entrusted to them (cf. 2 Cor 4:7). We take this opportunity to appeal to the Catholic faithful to accompany, encourage and support them in their daily dedication.

Together with the People of God, we turn to Christ, the foundation of all hope, who promised us that he would be with us until the end of the world (cf. Mt 28:20). May he, the Good Shepherd, help us beyond the dark glens, to walk the path of healing, reconciliation and renewal, accompanied by the motherly love of Mary.

We ask your prayers for the victims and their families, as well as for all members of our Church.

Spain

Spanish bishops launch comprehensive reparations project for abuse victims

The project, presented by the Coordination and Advisory Service of the Diocesan Offices for the Protection of Minors, has been unanimously approved and must now begin its development and definition.

Maria José Atienza-November 24, 2023-Reading time: 3 minutes

The Secretary General and spokesman of the Spanish Episcopal Conference, Msgr. Francisco César García Magán has been in charge of communicating to the media the results of the work of the 123rd Plenary Assembly of the Spanish Bishops, which took place in Madrid from November 20 to 24. 

The management and development of the various investigations into sexual abuse committed in the Church has focused part of the reflections and work of the Spanish bishops during these days.

In this field, both a letter to the People of God in Spain, on this topic, approved unanimously, and the approval of a work process to structure and develop a plan for the integral reparation of victims of abuse, are framed in this field.

Letter to the people of God for the abuses 

The Plenary Assembly has given the green light to a letter to all the faithful which deals specifically with the problem of sexual abuse committed within the Church.

The missive, which is addressed especially to the victims, is centered above all on the request for forgiveness to the victims, as the secretary general of the Spanish bishops wanted to emphasize, and also "a word of hope to the rest of the people of God". 

In addition, this letter announces the comprehensive reparation plan for the victims that will be developed by the Spanish Episcopal Conference. 

Repair plan

The spokesman for the Spanish bishops pointed out that what has been approved at this Plenary is the work plan, although he was able to advance three lines of action that include the iter The work presented by the Coordination and Counseling Service of the Diocesan Offices for the Protection of Minors: attention to victims and prevention and integral reparation, from all perspectives, psychological, social and economic.

In this sense, he pointed out that "we cannot talk about specific dates, since we have to meet certain statutory requirements", although he wants to get it up and running as soon as possible.

The bishops' spokesman has been asked several times about the possibility of establishing an economic fund to face the compensation to the victims. Magán pointed out that, in this type of cases, the economic compensation to each victim "has to be paid by the victimizer or, if he has died, by the institution involved. In principle, not the Episcopal Conference". 

Other Plenary Assembly topics

In addition to the abuses, the bishops have approved different projects in these days such as the "Project in favor of the dignity of the person". This initiative aims to address various problems affecting life, the dignity of the person, the family and society. Among the issues to be addressed, the bishops highlight the growing consumption of pornography among young people through the Internet, the trivialization of sexuality, the use of prostitution and sexual exploitation, mental health, or addictions.

The Compliance system for the Spanish Episcopal Conference has also been approved, a manual of regulatory compliance and best practices adapted to the nature and identity of the EEC. 

In addition, as stated in the summary of these days, the constitution of the Table of Interfaith Dialogue in Spain between the Catholic Church and the different Christian denominations is also being studied.

On the other hand, the bishops have approved the list of three candidates to be presented to the Dicastery for Evangelization for the appointment of the director The national director of the Pontifical Mission Societies, since the first five-year term of the current director will come to an end next December, José María Calderón.

The Assembly dealt with various follow-up matters. It also received information on the current status of Apse (TRECE and COPE) and the PMO.

Congresses and meetings

In the coming months, various meetings are planned, promoted by different areas of the EEC, which the bishops have also spoken about in these days.

Among them, the Congress "The Church in Education" to be held in Madrid on Saturday, February 24, 2024, the National Meeting on the First Announcement, to be held from February 16 to 18 in Madrid or the National Congress on Vocations planned for the first half of 2025 with "the aim of raising awareness throughout the Church and society about life as a vocation".

Photo Gallery

Christmas is already in San Pedro

The arrival of the Christmas tree marks the beginning of Vatican Christmas preparations. This year the tree comes from the Maira Valley and will be lit on December 9. After Christmas, the wood will be made into toys and donated to Caritas.

Maria José Atienza-November 24, 2023-Reading time: < 1 minute
The Vatican

The Pope with the new bishop of Helsinki

Rome Reports-November 24, 2023-Reading time: < 1 minute
rome reports88

Raimo Goyarrola has been received by Pope Francis.

This Bilbao native is the new bishop of Helsinki and has joked with the Pope about the end of the world "Finland is the end of the world: "Fin" "land", "end of the world". Although he insists that the "end of the world" is Argentina, but we have again agreed that there is "end of the world" in the north, Finland, and "end of the world" in the south, which is Argentina".


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United States

Walking Together: on the USCCB Plenary Assembly

The USCCB Plenary Assembly featured the presence of a recently deposed Texas bishop just steps away from the meeting venue, an apparent difference of opinion between the USCCB president and the Pope's ambassador to the U.S., and a surprisingly lively public debate on the Church's role in responding to the mental health crisis.

Pablo Kay-November 24, 2023-Reading time: 5 minutes

The autumn plenary assembly of the United States Conference of Catholic Bishops (USCCB), held this year in Baltimore, did not feature the intense public debates and closely watched leadership elections to which we have become accustomed in recent years.

Instead, the Nov. 13-16 meeting featured the presence of a recently deposed Texas bishop just steps away from the meeting venue, an apparent difference of opinion between the USCCB president and the Pope's ambassador to the U.S., and a surprisingly lively public debate on the Church's role in responding to the mental health crisis.

A bishop dismissed

The case of Bishop Joseph Strickland took a dramatic turn two days before the meeting began, when the Vatican announced that Pope Francis had removed him as bishop of Tyler, Texas, and appointed Bishop Joe Vasquez, of the nearby Diocese of Austin, "apostolic administrator" until a permanent replacement is named.

Bishop Joseph E. Strickland prayed the Holy Rosary outside the hotel where the USCCB Plenary Assembly was being held. (OSV News photo / Bob Roller)

Strickland has been a leading critic of the pope, especially in his warnings about Francis' alleged lack of clarity on Church teachings related to sexuality and gender. Last May, he accused the pope of "undermining the deposit of faith" in a post on Twitter (now known as X). Days before his ouster, Strickland read a letter describing the pope as "a usurper of the chair of Peter" at a gathering of conservative Catholics in Rome.

The Vatican asked Strickland to resign and, following his refusal, promptly dismissed him on November 11.

But if what happened in Baltimore is a sign of things to come, Strickland, 65, will not go quietly. After the apostolic nuncio, Cardinal Christophe Pierre, the pope's delegate to the United States, asked him not to participate in the bishops' meeting, Strickland traveled to Baltimore anyway with the stated intention of praying in front of the Waterfront Marriott Hotel.

After his final act of prayer before the bishops' hotel, the National Catholic Reporter asked Strickland if he was trying to draw attention to himself.

"It's about Jesus Christ, and his truth must be proclaimed," he replied.

Synodality in America

Although the controversy swirled outside the assembly, Strickland's name was not mentioned as the bishops vigorously pursued a primarily administrative agenda.

In his first address to the bishops since becoming a cardinal in September, Pierre recalled the Gospel account of Jesus' Easter encounter with his disciples on the road to Emmaus to link the Synod on Synodality being held at the Vatican to the initiative of the bishops of the National Eucharistic Revival.

"I believe we will have a true Eucharistic rebirth when we experience the Eucharist as the sacrament of Christ's incarnation: as the Lord walking with us together on the way," Pierre said, echoing the synod's "walking together" motto.

Moments later, the president of the U.S. bishops, Archbishop Timothy Broglio, praised in his opening address "the many synodal realities that already exist in the Church in the United States."

Broglio's speech was interpreted by some as a mild rejoinder to more controversial statements Pierre had made in an "America" magazine feature published days earlier. In the interview, Pierre expressed concern that some U.S. bishops and priests were not fully supportive of the Pope's synod initiatives. In his speech, Broglio thanked "those who infuse vitality, commitment and renewal into our faith communities," and praised U.S. priests "on the front lines" for being "on fire with the Gospel."

Later, at a press conference, he said he had spoken to Pierre about his interview ....

"At the very least, the way "America" magazine characterized Archbishop Pierre's reflections, I don't think it really reflects the Church in America," he said.

A mental health epidemic

Most of the action items at the meeting elicited little or no debate or discussion from the bishops, with one notable exception: the Conference's new "National Catholic Mental Health Campaign."

In the longest public debate of the assembly, nearly 20 bishops rose to address the initiative with input on ways the Church in the U.S. can address the mental health crisis.

Cardinal Daniel DiNardo of Galveston-Houston lamented the shortage of psychiatrists in his archdiocese, and urged the Church to find ways to encourage more young medical students to seek careers in the field.

"The lack of this kind of help is very, very troubling in the United States," he said.

Archbishop Joseph Naumann of Kansas City, Kansas, called attention to the disintegration of family life and the targeting of youth by the pornography industry; Archbishop Gustavo Garcia-Siller of San Antonio was concerned about the relationship of the crisis to the rise in domestic and gun-related violence across the country.

Several bishops spoke of initiatives in their own dioceses to address what they described as a mental health "epidemic," including healing Masses, introduction of therapists in Catholic schools and parish mental health ministries.

2024 on the horizon

Overall, this year's meeting impressed some observers as reflecting the new "synodal" style that the Pope calls for the universal Church, with the bishops devoting more time to prayer and private "fraternal dialogues" than in previous years.

In his public presentation, synod delegate Bishop Daniel Flores of Brownsville, Texas, suggested that the synod's discussion of possible reforms to the Church's leadership structures would have to respect "doctrinal principles."

"The structure alone, of course, cannot ensure a form of Christian life and mission shared and promoted in common; because without the Spirit, the letter is dead," said Flores, who also announced that the synod's "interim report" will be discussed at the next meeting of the bishops in June 2024, before the synod's second session next October.

Meanwhile, the bishops also heard an update on preparations for next year's National Eucharistic Congress in Indianapolis (July 17-21). The main organizer, Bishop Andrew Cozzens of Crookston, Minnesota, emphasized the pilgrimage aspect of the event, which he said is intended to be "a moment of great renewal and great rebirth for our Church" that will "stimulate evangelization" in the United States.

Ultimately, if anything can be gleaned from the bishops' week in Baltimore, it is that the outcomes of moments like the Eucharistic Congress and the concrete steps taken to address crises like the mental health epidemic or the decline of faith and practice in America will tell us far more about the state of the Church in America than the statements of church leaders.

The authorPablo Kay

Editor-in-Chief of Angelus. Weekly magazine of the Archdiocese of Los Angeles, California.

Integral ecology

Stephen BarrThe thesis of the conflict between science and faith is a myth generated by the polemics of the end of the 19th century".

D. in theoretical particle physics, Stephen Barr is president of the Society of Catholic Scientists. Member of the American Physical Society, In 2007 Pope Benedict XVI awarded him the Benemerita Medal and in 2010 he was elected member of the Academy of Catholic Theology.

Maria José Atienza-November 24, 2023-Reading time: 5 minutes

Stephen M. Barr is Professor Emeritus of the Department of Physics and Astronomy at the University of Delaware and former Director of the Bartol Research Institute, a research center of the Department of Physics and Astronomy at the University of Delaware. 

Together with Jonathan Lunine he founded the Society of Catholic Scientistswhich has more than a thousand members from over 50 countries. Hundreds of scientists, theologians, philosophers and historians have attended its conferences.

This association, one of the leading associations in the field of the study of the relationship between science and faith, is conceived as a place where Catholic scientists can share their knowledge, perspectives and intellectual and spiritual gifts with each other for their mutual enrichment as well as a forum for reflection and debate on issues relating to the relationship between science and the Catholic faith.

This relationship between science and faith, its history and the myths and truths that are intertwined in this field, is the central theme that has been dealt with -with interviews with leading figures and collaborations such as Juan Arana-, the November issue of Omnes magazineavailable for subscribers.

How and why was the Society of Catholic Scientists born?

- In 2015, an eminent astrophysicist, Jonathan Lunine, a convert to the faith, told me that his pastor had suggested founding such an organization. I myself had been thinking about it for a long time. So Jonathan and I launched it in 2016. 

We had several motives. One was to show the world that modern science and the Catholic faith are in harmony. 

A second was to foster spiritual and intellectual communion and fellowship among Catholic scientists. Religious scientists and science students can feel isolated, although they are in fact very numerous, because they are often unaware of each other's existence. 

A third motive was to create a place where people with questions on the subject could find quality information and discussions on issues of science and faith.

Is it scientifically reasonable to have religious faith? Is it possible to be a recognized scientist and a believer today?

- Many great scientists have had religious faith; in fact, almost all of them, from Copernicus in the 16th century to Faraday and Maxwell in the 19th. The founder of genetics, Gregor Mendel, was a priest, as was the founder of the cosmological Big Bang theory, Georges Lemaître.

One of the best physicists in the world today, Juan Martin Maldacena, who created a revolution in the understanding of the relationship of quantum theory and gravity, and who in science is considered on a par with Hawking, is a member of the Society of Catholic Scientists.

One can also point to eminent contemporary scientists of other faiths. Dozens of Nobel laureates have been religious. I can think of two Nobel laureates in physics who converted to the Catholic faith (Bertram Brockhouse and Sir Charles Kuen Kao).

Where do science and faith converge - do they complement each other or are they incompatible?

- Faith and science have many of the same roots: a sense of wonder at the existence of the world and its beauty and order, the conviction that there are ultimate answers and that reality makes sense, and the belief that human beings have the capacity to arrive at truth and the obligation to seek it. Faith and science complement each other, is a good way of putting it.

St. John Paul II said that science shows us how the world works, while our faith tells us what the world means.

The late Rabbi Jonathan Sacks also said so. But the issues addressed by science and religion overlap in some areas, especially when it comes to the nature of human beings, since we are part of nature as well as transcending it.

 Why, in many academic circles, is the non-existence of God still a kind of premise for accepting scientific advances?

- Outside of pure mathematics it is difficult to find rigorous proofs. In the natural sciences, for example, we do not speak of "proving" theories, but of finding confirmatory evidence.

As for the atheistic and materialistic premises found in many academic circles, I believe they are often the result of unexamined intellectual prejudices or inherited misconceptions, though not in all cases, of course.

Intellectuals are not immune to the "herd instinct".

Disinformation also plays some role. For example, the idea that religion has been perpetually "at war" with science has been very damaging to the credibility of religion. But contemporary historians of science agree that this "conflict thesis" is a myth generated largely by the polemics of the late 19th century.

Nevertheless, there are many academics who are religious or have respect for religion.

Is there interest in science in the Catholic world? Are we satisfied with superficial knowledge?

- The Catholic world is a broad and diverse place. But, in general, Catholics have a great respect for science. Traveling and giving many talks to Catholic audiences of various kinds, I have found a great interest in what science has discovered and a strong desire to understand it better. Much of what is presented to people about science in the popular media - even some popular science media - is superficial, or sloppy, or confusing, or exaggerated. It seems to me that Catholics and others want to know what the real story is.

Are we believers sometimes afraid that science will "steal our faith"? 

- Yes, it is a widespread fear, but totally unjustified. People have been taught that breakthroughs in science have generally overthrown ideas that were previously considered "intuitively obvious", "self-evident" and matters of "common sense" and have been shown to be naive. Think, for example, of the revolutionary ideas of Copernicus, Darwin, Einstein and the founders of quantum mechanics.

Consequently, many people live in fear that science may, at any moment, make some great discovery that proves that our deepest convictions and most cherished ideas are equally naive).

There was a newspaper headline in the U.S. not long ago that a quantum experiment had shown that "there is no objective reality." (When people heard that something called "the God particle" had been discovered, they imagined that it was supposed to do the things that God had traditionally been thought to do.

In reality, the Higgs particle is no more God-like than electrons or protons, and physicists laugh at the term "God particle" and never use it.

Perhaps believers would be less nervous if they understood that some of the great advances in modern science have actually supported certain traditional notions that had been threatened by earlier science.

To give just one example, before the 20th century it seemed that physics had demonstrated that the laws of physics were "deterministic," which was seen as overthrowing the idea of free will; but in the 20th century "physical determinism" was in turn overthrown by quantum mechanics.

I discuss this and four other examples in my 2003 book "Modern Physics and Ancient Faith".

Science follows a winding path, but Catholics have reason to be confident that, in the long run, it will not stray from God, who created the world that science studies.

Father S.O.S

Who is in charge in your life?

There are questions that can help us examine the situations we face. They function as a guide to really learn to be masters of ourselves, masters of the circumstances that we can control.

Carlos Chiclana-November 24, 2023-Reading time: 3 minutes

I was talking to a person who was very busy in her professional duties and apostolic attentions, and at the same time very accelerated and with peaks of anxiety. I asked her: "What obstacles are there to your becoming - once and for all - the master of your house? Busy, yes, and with lordliness. With many tasks, yes, and with elegance. Full of projects, yes, and with serenity.". He was surprised and pleased with the question. "I don't know, but I'll take it and think about it.".

Notice, you choose to whom you give the power in your life: to you and to the personal direction of your actions, to the exterior that asks you to do things, to the interior desires, to the dependencies of people. 

Dominate is related to different Latin words such as "dominare"to have under its power, with the root of domus (house). Thus, we could say that who dominates is the lord/lady of the house, of the home; and it also referred to the dominus (master). Thus, the owner and master of the household decides who enters the house and how far. He is knowledgeable about the environment, the system and the people knocking at the door from outside, as well as the internal affairs of the house. He is very aware and attentive to decide what to do and to have balance within himself. When balance is within you, your "I" is calm and healthy, and others respect your house. When we give power to "outsiders", the self is exhausted and sometimes a kind of selfishness is born, which has no moral root contrary to generosity, but is necessary for survival.

However, to be able to have balance within oneself, it is necessary to put the focus of attention also outside, on the outside. Contact with reality and let yourself be affected by people to be able to decide accordingly, and in coherence, with the real nature of things. 

It is not a matter of keeping the house closed, the blinds down and the light off, but of deciding who enters our inner abode and who does not, how far they enter and for what purpose. To make it easier for you to make these decisions, to master your life and choose what is good for you, you can observe, look, consider and reflect, and then decide accordingly. These questions below will help you to exercise, at first perhaps as a laboratory analysis, but then you will do it naturally. 

Who is there or what is there? Someone asking for something. A situation that calls for intervention. An environment that seems to force me to react in a certain way. Expectations about me.

2.- What is it or who is it? Describe the situation, the person, the environment, the circumstances and the type of relationship: pastoral, institutional, family, filial, work, friendly.

3.- What does it have to do with me? Here you have a filter to prioritize. It will depend on whether it is a person, a situation, something material; if it is very dear to me or depends on me for whatever reason; to what extent I have committed myself before or if it is something new. For example, it is not the same to be asked for money by a man in the street than by your little sister, whether it is a matter of your pastoral or neighborhood, whether you are responsible for it because of a previous commitment or whether it is something new. 

4.- What do you ask for? Others have the "right" to ask us for whatever they see fit. Before the vice of asking, we have the virtue of not giving. It does not depend on us that they ask for more or less, everyone can ask for what he/she wants, and I will decide how to respond.

5.- What do you need? The request may not match what he needs. A man who asks you for money on the street may need a job or training. A system that asks you to do what you have always done may need a change on your part. This again serves as an adjustment factor to better understand the situation and what we will ultimately choose to give or not to give.

What do I know how to give? Whether or not I know how to give him what he asks for and/or needs, will also help us to make the decision of what is best for me, in balance with what is best for the other person.

7.- What can I give? The plausibility of giving or not giving also serves as a measure.

8.- What do I want to give them? Regardless of whether I have what they ask me for, whether I know how to give it to them and whether I can give it to them, I have the margin to decide whether I want to give it to them or not, for whatever reasons. To be able to choose what is good for me, it is also necessary to have the possibility of not choosing it. To choose what is good will not be forced, but willed.  

9.- How do I want to give it? Ultimately I will decide in what way and manner I give what is being asked of me, either exactly as requested or with the variations in intensity, timing, measures, etc., that I see fit.

Spain

"The Mass is not a spectacle.". The Spanish bishops publish guidelines for the broadcasting of celebrations.

The Episcopal Commissions for Liturgy and the Media of the Spanish bishops have drawn up guidelines so that "the retransmissions of liturgical celebrations may have the dignity they deserve".

Maria José Atienza-November 23, 2023-Reading time: 2 minutes

The president of the Episcopal Commission for Social Communications, Bishop José Manuel Lorca Planes, and the president of the Episcopal Commission for the Liturgy, Bishop José Leonardo Lemos, shared a briefing focused on the guidelines that both commissions have jointly developed to "help and advise" on the retransmission of the Eucharist and other liturgical or "paraliturgical" celebrations, both in the general media and through various social platforms. 

The document recommends that special care be taken with these broadcasts to avoid confusing the faithful. 

The president of the Episcopal Commission for the Liturgy wanted to point out that these are "guidelines for all those who bring the celebrations closer to those who cannot physically attend".

Bishop Lemos stressed that "we want people to take into account what is being offered: the Mystery of Redemption and to whom it is offered: to specific recipients, especially the sick, the elderly and caregivers".

At this point, the bishops once again recalled that following Mass through the media is not a substitute for attending Sunday Mass if one does not have a serious impediment. 

Among some of the guidelines included in this document, it is established, for example, that the celebrations should be held from a holy place: temple or chapel, and that the priest celebrant, the acolytes and the faithful people physically present, "should be aware that the celebration is being retransmitted".

Lemos called for "care to be taken in the development of the liturgy, the readings, etc., as well as in the realization and retransmission of the celebration. In this sense, the celebrant "must know that he is addressing both the present and the virtual community. 

In addition, the document advises that, once the Eucharistic celebration has been broadcast, the video should be deleted "so as not to give rise to misunderstandings". The Eucharistic celebration is lived in spiritual communion with a real community that gathers at a certain time and place. "We do not 'save' the video of the Mass to watch it later," said Msgr. Lemos, although he pointed out that certain moments of the celebration of the Holy Mass, such as the homily, "can be recorded as spiritual nourishment for the faithful. 

Another piece of advice is that priests who carry out this type of retransmissions should inform the Episcopal Media Delegation of their corresponding bishopric so that the bishop is aware and knows which priest is retransmitting this type of celebrations and how. 

In the words of Bishop Lemos, "it is not a matter of controlling or restricting, but of helping, especially the priests who carry out this type of retransmission, so that they may be worthy and help both the people present physically and virtually". 

The bishops responsible for both commissions emphasized that these guidelines will be published on the CEE website and sent to diocesan priests.

United States

Thanksgiving Day

Thanksgiving is a very important holiday in the United States, celebrated on the fourth Thursday of November. Turkey is the traditional meal on this day.

Jennifer Elizabeth Terranova-November 23, 2023-Reading time: 4 minutes

The United States is a melting pot: a patchwork people, a cultural and ethnic highway, all driving toward similar goals and objectives.

We are Irish, German, Polish, African, French, Puerto Rican, Russian, Italian, Mexican, Spanish, Chinese, Venezuelan, Nicaraguan, and every other country we see on the world map. And, of course, the Native Americans whose feet were on American soil before all of us. We are inherently similar and distinctly and beautifully different. Many are Christians, Catholics, Protestants, Baptists, Episcopalians, and Jews, and some are Muslims and Atheists. Still, on the most secular holiday of the year, Thanksgiving, we are all American, united by a day that evokes childhood memories and allows us to create new ones of family food and great stories. It is a day we give special thanks for our abundant blessings.

Thanksgiving is a National holiday in the United States celebrated annually on the fourth Thursday of November. It is a day when family and friends gather together and enjoy a traditional Thanksgiving meal, which may vary from one house to the next depending on one's ethnicity and food preferences. Still, every family can count on Tom (an endearing name many Americans give to their turkey every year) to make an appearance. It's the day that most people invariably break their diet. And when Americans sit at the table for hours and linger longer than other days, talking, laughing, maybe crying, watching football, and thinking about the eagerly awaited Black Friday Sales.

Although the history of Thanksgiving is perpetually up for debate and, at times, met with controversy, we know that it was considered a harvest celebration between the early settlers of the Plymouth colony and members of the local Wampanoag tribe at the Plymouth Plantation. According to Sarah Pruitt, a contributor to History.com, "It wasn't known as Thanksgiving…and it took place over three days between late September and mid-November in 1621."

Tom Begley, the executive liaison for administration, research, and special projects at Plimoth Plantation, wrote, "Basically it was to celebrate the end of a successful harvest…the three-day celebration included feasting, games, and military exercises, and there was definitely an amount of diplomacy between the colonists and the native attendees, as well." He also confirms that giving thanks was essential to English and Native American cultures. "For the English, before and after every meal, there was a prayer of Thanksgiving. "

Likewise, for the Native Americans, Thanksgiving was a part of their daily lives. Linda Coombs, the former associate director of the Wampanoag program at Plimoth Plantation, says, "Every time anybody went hunting or fishing or picked a plant, they would offer a prayer or acknowledgment." And, in 1863, during the Civil War, President Abraham Lincoln proclaimed a national Thanksgiving Day to be celebrated in November.

The traditions of "Turkey Day" (as some Americans call it) have developed since the two cultures ate together. The Thanksgiving Day table shows the fusion of one's ancestor's culture and that of their own American culture. Side dishes may vary, but turkey always gets an invitation.

In an Italian-American household, one will enjoy all of the American trimmings, such as cranberry sauce, stuffing, mince pie, and sweet potatoes. In addition, Italian-American accompaniments, like stuffed artichokes, stuffed mushrooms, fried cauliflower and artichoke hearts, Brussel sprouts, and very often, the antipasto and lasagna are expected, even if there is no need.

Anthony, a lay person at Saint Joseph's Seminary and College who is discerning the priesthood, had this to say about Thanksgiving, "What I love about it Thanksgiving is the bond between family, especially being Italian American; it's a time to share things that we normally share, and that makes us even stronger." He eats the traditional American foods on Thanksgiving but always eats Lasagna, Italian pastries for dessert, and cappuccino.

Some Puerto Ricans like Maria, who came to the United States when she was just a few days old, said the table is filled with more Puerto Rican delicacies than American ones. She said her grandmother made "hundreds of Pasteles; she would give a dozen to each family member when they left…" And "she would also make pernil, arroz con gandules, ensalada de papa, and yams....and then we would finish a plate, and she'd give us another plate, and she would make coquito." That was another delicious thing, remembered Maria. And then for dessert, they would enjoy coconut candy that "they would make and limber." Maria said as a child, she would get excited to get together with all the family members and said, "Their tradition was to put up the tree on Thanksgiving Day. Maria is the manager of The Church of Our Saviour in Manhattan.

Angel, who is also Puerto Rican and retired but loves the Catholic Church so much that he decided to work as an usher in Saint Patrick's Cathedral, spoke to Omnes about his traditions. His parents were born in Puerto Rico, and he was born and raised in New York City: "It was a traditional Thanksgiving." they enjoyed turkey, but in addition, his mom made Puerto Rican food, too, like Maria's family, pastels, arroz con gandules, rice pudding were enjoyed, but angel recalled, "She also made stuffing, the normal American tradition Thanksgiving." He shared what Thanksgiving means: "I love Thanksgiving; it's a day of giving to everyone, especially the poor; some of these people don't have food on their table to eat."

Thanksgiving, for some Dominican families like Luis, who also works at Saint Patrick's Cathedral in New York City, says, "We do a lot of stuff: turkey, chicken pork, salad, and arroz con gandules," makes an appearance again!

The language, decor state, and dishes may vary. Still, most of us ultimately appreciate the holiday that allows us to slow down, relax, overeat, gather with relatives and friends, some of whom we might see infrequently, and create new memories.

Fortunately for Catholics, however, we are blessed with the greatest harvest each time we receive the EucharistAs Catholics know, it means Thanksgiving, so why not strive to give thanks to God for His Body and Blood every day?

The authorJennifer Elizabeth Terranova

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Evangelization

Miguel Agustín Pro, Mexico's first martyr

In 1927 the Mexican government shot the priest Miguel Agustin Pro. He is the first martyr on Mexican soil declared by the Catholic Church and Pope St. John Paul II beatified him in 1988.

Paloma López Campos-November 23, 2023-Reading time: 3 minutes

Between 1926 and 1929, Mexico experienced years of great tension. The Cristero War, between the government and Catholic religious militias, took thousands of lives. In the midst of this conflict, a police squad shot the priest José Ramón Miguel Agustín Pro Juárez. Decades later, the Catholic Church recognized in this man the first martyr of the Cristero War in Mexico, and St. John Paul II beatified him in 1988. Therefore, on November 23 Catholics unite to remember the memory of the man known as Blessed Miguel Agustín Pro.

Miguel Agustín was born on January 13, 1981 in Guadalupe, Mexico. The son of a wealthy engineer, he and his ten siblings received an education based on respect and charity. At the age of fifteen, he began working with his father at the Mining Agency of the Ministry of Development.

The young Miguel was a direct collaborator of his father until the entry of one of his sisters into the convent forced him to stop in his tracks. His sister's vocation prompted him to rethink what he was doing. It was then that he made the decision to ask for admission to the Society of Jesus and on August 15, 1911, Miguel Agustín entered the novitiate.

Just four years later, the future Blessed traveled to Spain with the Jesuits. There he dedicated himself to philosophy and rhetoric. He remained in Europe until 1919, when he settled in Nicaragua to work as a professor. However, it was not long before he crossed the Atlantic again. After another stay in Spain, he settled in a community of 130 Jesuits in Belgium.

The Provincial of Mexico wanted Miguel Agustín to be trained in social issues while he was in Belgian territory. The objective was to promote the Catholic social movement and for the Jesuit to prepare himself for pastoral work with the Mexican workers.

Tour of Mexico

Finally, in 1925 Miguel Agustín was ordained to the priesthood. However, only a month later he became seriously ill with an infection and spent a long convalescence. Thinking he was going to die, his superiors sent him back to Mexico. On the return trip, the young priest passed through Lourdes and wrote that his visit to the grotto was one of the happiest days of his life.

When he arrived in his country in July 1926, the government had enacted several laws to repress and stifle the Catholic Church. Miguel Agustín decided to continue his ministry in a clandestine way, serving the people who needed it and fleeing from the police who persecuted him. He organized himself to distribute communion and at times he distributed it to 1,500 people.

Everything was cut short when in 1927 an engineer made an attempt against a general, a candidate for the presidency. The bomb that had been planted did not explode, but the general's guards responded immediately and suspected Miguel Agustín, already known for circumventing government restrictions.

The police arrested both the Jesuit and his brother and, although the author of the failed attack admitted his guilt, Miguel Agustín remained in jail. On the morning of November 23, 1927, the priest was shot together with his brother, without prior notice of the sentence.

When the blessed man realized what was about to happen, he opened his arms in the form of a cross and told the armed officer that he forgave him. He walked to the place of execution on his own, without being blindfolded, and asked to be allowed to pray before death. Waiting for the shot, he pronounced: "Long live Christ the King".

The Mexican government invited the press to the execution, thinking that they would succeed in removing the anti-religious sentiment of the population. On the contrary, the images of the last moments of Miguel Agustín became an object of devotion. The international echo of the event provoked a wave of indignation against the excesses of the regime.

The legacy of Miguel Agustín Pro

61 years later, on September 15, 1988, St. John Paul II beatified the Jesuit.Blessed Miguel Agustin Pro is the first martyr on Mexican soil declared by the Catholic Church and is a model for many people.

In addition, in his name there are now schools in Peru and Mexico, and foundations that fight for human rights.

Gospel

True royalty. Solemnity of Christ the King

Joseph Evans comments on the readings for the Solemnity of Christ the King and Luis Herrera offers a brief video homily.

Joseph Evans-November 23, 2023-Reading time: 2 minutes

Surprising as it may seem, the Solemnity of Christ the King is a fairly recent feast. It was instituted in 1925 by Pope Pius XI in response to the growing secularization of the world. With it, the Church wanted to highlight Christ's sovereignty over all creation, including humanity and its history. 

This does not mean, of course, that in 1925 the Church "invented" the idea that Jesus is king. The Church has known since the apostles that Christ is king, but she wanted to underline this reality now that her dominion over the world is increasingly questioned... The initial challenge, also for Jesus, was to cleanse the notion of his kingship of worldly connotations. 

On several occasions we see that the Jews proclaimed him king, wanting him to be a worldly political-military leader who would free them from Roman rule. But on every occasion Jesus slipped away, eschewing any kind of kingship. He also made it clear to the cynical Pilate, concerned about threats to Rome's hegemony in the region, that his kingdom "is not of this world"(Jn 18:36). Throughout the three-year cycle of Sunday readings, the Church presents us with different aspects of Christ's kingship, which, as always, far surpasses the worldly conception of power and authority. 

In today's readings, with which we end the liturgical year, we are shown Jesus coming at the end of time to "...".to judge the living and the dead"as we say in the Creed. 

The second reading tells us that "everything will be put under your feet". But, as always, the first reading helps us to understand the Gospel, and describes kingship as the shepherding of the people. A good king was like a good shepherd, who took care of the whole flock, who kept everyone in sight, who rescued the strayed. True kingship does not consist in lording it over the people, but in serving them. This was Jesus' kingship, and it is the form of kingship that he not only offers us, but expects of us. Our own judgment will be based on whether or not we live a form of servant kingship.

Thus, the Gospel is the famous parable of the sheep and the goats, which describes the universal judgment of all humanity that will take place at the end of time. The sheep, at the right hand of the Lord, who will join him in heaven, are those who cared for the needy. These sheep were caring shepherds, who used whatever authority they had, whether much or little, to help others. They lived a reign of service. The goats, on the left of Christ, who are sent to hell, are those who neglected their suffering brethren. They used the privileges they enjoyed selfishly and their power for pleasure. Their kingship/kingship involved lording it over others. The choice is hard: which form of kingship will we choose? One leads to heaven, the other to hell.

The homily on the readings of the Solemnity of Christ the King

The priest Luis Herrera Campo offers its nanomiliaA short one-minute reflection for these Sunday readings.

The Vatican

Pope calls for "peace to reign" in Israel, Palestine and Ukraine

During the General Audience in St. Peter's, Pope Francis prayed for the Palestinian and Israeli peoples, and for Ukraine, that "peace may reign", after receiving delegations of Israelis and Palestinians, and on the eve of Sunday, the Solemnity of Jesus Christ, King of the Universe. In his catechesis, he stressed that the proclamation of the Gospel is for everyone, universal.

Francisco Otamendi-November 22, 2023-Reading time: 3 minutes

The Pope has reported in the Audience this morning, which he received today "a two delegationsOne from Israelis who have relatives held hostage in the Gaza Strip, and the other from Palestinians with relatives imprisoned in Israel. I have heard how both sides suffer. Wars do this. We have gone beyond wars, this is not war making, this is terrorism."

And immediately, he prayed: "Please, let us strive for peace, let us pray a lot for peace. May the Lord help us to solve the problems. Let us pray for the Palestinian people, let us pray for the Israeli people, so that peace may reign".

The Pope has encouraged all of God's people to pray. "Let us not forget to persevere in prayer for those who suffer because of the wars in so many parts of the world, especially for the beloved peoples of Ukraine, Israel and Palestine".

Just this morning, the announcement of a new ceasefireThe agreement is a four-day humanitarian truce between Israel and Hamas, which will come into force in the next 24 hours and may be extended in the future. According to the latest information, the agreement provides for the release of Israeli hostages and Palestinian prisoners.

The Pontiff's appeal was preceded by the reminder that "next Sunday, the last Sunday of Ordinary Time, we will celebrate the Solemnity of Christ, King of the Universe. I exhort you to put Jesus at the center of our lives, and from him you will receive light and courage in every daily choice".

"For all, excluding no one."

In the usual Audience catechesis, the Holy Father's central message was that the proclamation of the Gospel is "for everyone, universal". If last week the Pope focused on joy, today the theme was universality, with two Gospel texts. 

The first is the command of Jesus as recorded in St. Matthew: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And see that I am with you always, even to the end of the age".

"When we truly encounter the Lord Jesus, the amazement of this encounter permeates our life and asks to be carried beyond us. This is what he desires, that his Gospel be for everyone. In Him, in fact, there is a "humanizing power", a fullness of life that is destined for every man and every woman, because Christ was born, died and rose for everyone," he said. It is necessary to "go out of ourselves, to be open, expansive, extroverted", like Jesus.

"With the Canaanite, universal impulse".

At that moment, the Pontiff commented on the "surprising encounter" of the Lord with the Canaanite woman, a foreigner, who had a sick daughter. Jesus was impressed by what the Canaanite woman said: "Even the dogs eat the crumbs of the children under the table".

"We are chosen by Him to reach out to others," the Pope stressed. "The call is not a privilege but a service, love is universal, the call is for everyone. The Lord has chosen me to transmit his message. Vocation is a gift to assume a service".

"Let us remember: when God chooses someone, it is to love everyone. We need the generous audacity of this universal impulse," the Holy Father added. "Also to prevent the temptation to identify Christianity with a culture, with an ethnic group, with a system. In this way, however, it loses its truly Catholic nature, that is to say, its specific universal trait, and becomes introverted, ends up bending to the schemes of the world and lends itself to becoming an element of division, of enmity, contradicting the Gospel it proclaims. Let us not forget: God chooses someone to love everyone."

Later, in his catechesis in the various languages, the Pope incorporated some ideas around the same message. For example, he told Arab Christians that "every baptized person is an active subject of evangelization, but not alone, individually, but as a community.

The authorFrancisco Otamendi

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The Vatican

The 21st Century Martyrs Commission, an ecumenical recognition of the dedication of life

This new commission, created at the request of Pope Francis, has begun its work in view of the next Jubilee 2025.

Antonino Piccione-November 22, 2023-Reading time: 3 minutes

– Supernatural New Martyrs Commission - Witnesses of the Faith began its work on November 9. It is a commission with an ecumenical outlook since it will take into account the testimonies offered by Christians of other confessions.

The new commission will count on the work that, in this line of ecumenical martyrdom, has been done by the Fides Agency which, each year, compiles the names of Christians of different confessions who have been killed because of their faith.

These reports will now be joined by the work of bishops, religious congregations and those who are custodians of the memory of these Christians.

Martyrs of the 21st century 

The first phase of this task will concern Christians who gave their lives from the year 2000 to the present day. There are currently more than 550 of these martyrs for whom the circumstances of their death and their service to the Church and the people of God are known. A website has now been created to accompany the work of the Commission and provide essential information.

In addition to this, the first lines of commitment and the methodology to be followed by this new commission are already known, for which external synergies have been foreseen, especially with regard to the reconstruction of the continental, regional and national contexts in which this surrender of life for Christ took place. 

In this context, the contribution of many faithful of the Eastern Catholic Churches was recalled, with special attention to the Middle East and Asia. The ecumenical value of martyrdom in the broad sense and the need to take into account the richness of the witness offered by Christians of other confessions were also recalled.

In addition to this, Msgr. Fabio Fabene, Secretary of the Dicastery for the Causes of Saints, made available to the Commission the human and technical resources necessary to carry out the task entrusted to it. Also, together with the historian and founder of the Community of Sant'Egidio, Andrea Riccardi, previous research was reviewed, drawing suggestions for future studies. 

Martyrs: a treasure of Christian memory

A work of cooperation that wants to serve as recognition of the life of these witnesses, "whose life and death are marked by the Gospel, by love for the weakest, by the search for peace, by the painful confrontation with multiple designs of evil, without ever abandoning faith in the good," according to the note from the Holy See that informed of the beginning of the work of this new commission. 

Already in July, Pope Francis had announced the creation of this ecumenical Commission of New Martyrs. In the letter, the pontiff emphasizes that "the martyrs in the Church are witnesses of the hope that comes from faith in Christ and incites to true charity".

They "have accompanied the life of the Church in every age and flourish as 'mature and excellent fruits of the Lord's vineyard' even today". And even today, the memory of the martyrs represents a "treasure" that the Christian community is called to guard.

Some witnesses of Christ today 

Every year since the 1980s, the Fides Agency has issued a report on missionaries killed in the course of their pastoral work. The reports summarize, in a brief way, the biography of these new witnesses to the faith, most of whom were killed not during high-risk missions, but while immersed and immersed in the ordinariness of their lives and apostolic work, offered in self-forgetfulness and for the good of all, including - at times - their own flesh and blood. 

In these reports we find, for example, the name of Father Jacques Hamel, whose throat was slit in his church in Rouen, near the altar of the Eucharist in 2016 or the murder of Father Roberto Malgesini, a Lombard priest stabbed to death by one of the countless people he had assisted free of charge and who is included in the 2020 report.

The dossier published at the end of 2022 also included the story of Marie-Sylvie Kavuke Vakatsuraki, the medical nun killed in the Democratic Republic of Congo by a gang of jihadists who attacked the health center where she was about to operate on a woman.

The authorAntonino Piccione

Education

Fermín Labarga: "What we do at ISCR has a real impact on the life of the Church."

On the occasion of the 25th anniversary of the Higher Institute of Religious Sciences (ISCR) of the University of Navarra, Omnes interviewed its director, Fermín Labarga, who affirms that the Institute has always "offered a serious theological formation, systematic and faithful to the magisterium of the Church".

Loreto Rios-November 22, 2023-Reading time: 3 minutes

The Higher Institute of Religious Sciences (ISCR) of the University of Navarra is 25 years old. As indicated on its website, this training center "was erected by the Holy See by decree of the Congregation for Catholic Education dated November 21, 1997 and renewed its erection -according to the new regulations of the Congregation- by Decree dated July 2011".

In this interview, the director of ISCR, Fermín Labarga, nos habla sobre los retos de la educación religiosa en el panorama actual, la evolución de la formación en estos últimos años y cómo afronta el Instituto su labor en el presente y el futuro cercano.

How has religious formation evolved in recent years?

In an increasingly pluralistic and secularized world, religious formation plays a fundamental role. Religion is part of the life and culture of societies, therefore, deepening today the knowledge of faith, of God, helps to understand today's world, to value and to establish an interdisciplinary dialogue between faith and culture. In recent years, religious education has been concerned with answering the questions that all people ask themselves about the meaning of their existence, the world and history, our roots.

What does the ISCR bring, and has brought in these 25 years, to the landscape of religious education today?

During these 25 years of experience, at the service of society and the Church, the ISCR of the University of Navarra, through its academic offerings -Baccalaureate in Religious Sciences and online programs in Theology, Biblical Studies, Philosophy, Morals and Pedagogy of the Faith- has offered a serious, systematic and faithful theological formation to the magisterium of the Church, which has benefited mainly lay people and, in a very particular way, religion teachers from both Spain and other countries of the world. Our objective is to provide them with the intellectual tools necessary for them to construct, from the Christian faith, their own thinking and to be able to dialogue with contemporary society. In this sense, the ISCR has contributed and continues to contribute people who are active and committed to the new evangelization, with the capacity to give reason for their hope, and to engage in a serene dialogue in the cultural and global agora.

One of the objectives of the ISCR is the new evangelization. What have been your most important contributions in this area?

Through ISCR's online and blended learning, we have broken down borders and are now present in many countries around the world that have specific needs and different cultural scenarios. Measuring the Institute's contributions to evangelization is not an easy task, since it is our students (and alumni) who are the protagonists of it, who go in search of new ways to transform life and society from their professional, pastoral, family and friendship responsibilities.

In this regard, through the meeting points (a kind of virtual cafeteria that we have developed for the informal meeting of students) and the theological-didactic days in person, we are surprised by the unsuspected fruits of the formation that we offer. We have gathered experiences from students who share with us their projects and hopes, such as the creation of podcasts, books, prayer and formation groups, catechesis, etc. It is moving to see that what we do at ISCR has a real impact on the life of the Church and of so many people and families.

What challenges does education, especially religious education, face today?

Faced with the cultural changes experienced in recent decades, there are many challenges to religious education: moral relativism, religious indifferentism, scientific and technological progress that brings both hopes and great challenges (Artificial Intelligence, transhumanism)....

In response to these challenges, at ISCR we are committed to solid training with an open outlook so that our students are able to engage in dialogue with new currents of thought and respond to the new challenges that arise.

If our students, after passing through the Institute, are capable of interpreting the signs of the times with Christian criteria, reasoning and deepening their faith and responding with hope to the new situations that are opening up, we are satisfied.

What is expected from ISCR in the coming years?

The ISCR hopes to continue to be an academic center of excellence, in a fully university context within the University of Navarra, offering a solid theological formation, complete and systematic thanks to a magnificent faculty of professors. It also aspires to be a center of dialogue, cooperation and common commitment, on an ethical and social level, to help all people to deepen their faith, with a broad outlook. We want the work carried out at the ISCR to multiply and open up to new horizons, since Christian thought enriches people, cultures and the world.

Thanks to new technologies, our training crosses screens and opens like small windows to the world, so we want to go further and further. We have students from 30 countries, so there is still a lot of room for growth. And although we have a wide range of academic offerings, our students ask for more and we hope in the future, God willing, to be able to offer them new training programs.

 

The World

Ethiopia: homeland of humanity

In this series of two articles, Ferrara introduces us to the history of Ethiopia, a country "little talked about, although it has an even older history" than Egypt "and is just as important, culturally and also religiously."

Gerardo Ferrara-November 22, 2023-Reading time: 6 minutes

In two previous articles on EgyptWe speak of this country as the cradle of one of the oldest civilizations in history, as well as of Coptic Christianity, which we describe below. However, there is another country of which little is said, although it has an even older history and is just as important, culturally and also religiously: Ethiopia.

Ancient History

Ethiopia is a huge country in sub-Saharan Africa, located in the Horn of Africa, with an area of 1,127,127 km² and a population of over 121 million inhabitants, 62% of whom are Christians, mostly belonging to the Ethiopian Orthodox Church called Tawahedo, which became autonomous from the Coptic Orthodox Church of Egypt in 1959 (in Christological terms, it is also defined as Myophysite, therefore non-Chalcedonian).

The current name of the country and its inhabitants derives from the Greek Αἰθιοπία, Aithiopia, a term composed of αἴθω, aítho ("burn") and ὤψ, ops ("face"), thus literally "burnt face", in reference to the dark skin of the inhabitants of these places. It was Herodotus who first used the term, also mentioned in the Iliad, to refer to the lands corresponding to present-day Nubia, the Horn of Africa and Sudan. Ethiopia was also the Roman name for that region, adopted over time by the local population itself, especially the inhabitants of the kingdom of Axum.

Another name by which the whole of Ethiopia is known - although this name applies more precisely to the Ethiopian plateau populated by peoples of Semitic descent - is Abyssinia, from the Habeshat (Abyssinians), one of the first Semitic-speaking peoples of Ethiopia, of South Arab (Sabaean) origin, which had already colonized the Ethiopian plateau in pre-Christian times and for which there is evidence in Sabaean inscriptions, to the extent that the Arabs themselves, both before and after the arrival of Islam, continued to call the area Al-Habashah.

We have called Ethiopia the home of mankind because the oldest hominid remains have been found here, dating back 4 million years, as well as those of the famous Lucy, a female African australopithecine that died at the age of 3 some 3.2 million years ago.

Ethiopian prehistory, therefore, begins 4 million years ago and extends to 800 BC, with the advent of the D'mt kingdom. C, with the advent of the D'mt kingdom, of which few details are known, except that it was linked in some way to the Sabaeans, a South Arabian Semitic-speaking people who lived in the area of present-day Yemen and from whom the famous Queen of Sheba, narrated both in the Bible and in Ethiopian (the Kebra Nagast, an Ethiopian epic book, calls her Machedà) and Islamic (in the Koran she is called Bilqis) sources, is said to have come.

Due to the historical connection with the Sabeans, both from the kingdom of D'mt and the later Axumites, the Ethiopians claim to have Jewish origins and to be of divine lineage, since the Queen of Sheba, according to the biblical account, traveled to Jerusalem to meet King Solomon and had a son with him, Menelik, who would become emperor of Ethiopia. This story is also told in the aforementioned Kebra Nagast, which also narrates that Menelik, once grown up, would return to Jerusalem to join his father and there he would steal the Ark of the Covenant to take it to Ethiopia.

However, it is historically attested that the traditional Ethiopian peoples - i.e. the Amhara, Tigrinya and Tigrinya - are the result of the union between the first South African colonizers, coming from the Yemen area and arriving in Abyssinia after crossing the Red Sea, and the indigenous peoples. The languages of these same traditional peoples are also Semitic (the oldest of them, the one used in Ethiopian liturgy, is Ge'ez, strongly related to South Arabian languages such as Sabaean).

Judaism (according to tradition, introduced in Ethiopia by Menelik) became the religion of the kingdom of Aksum, which arose around the 4th century B.C., probably from the unification of several kingdoms in the area. Aksum was one of the largest empires of antiquity, along with the Roman Empire, the Persian Empire and China.

In 330 AD, Frumentius (a saint for both the Ethiopian Orthodox and Catholic Church as well as the Eastern Orthodox Church) convinced the young Axumite king Ezana to convert to Christianity, making Ethiopia the first country, along with Armenia, to adopt Christianity as a state religion. Frumentius, after leaving Ethiopia for Alexandria, was appointed bishop in 328 by Patriarch Athanasius and sent back to Axum to exercise this mandate (hence the direct link between the Church of Ethiopia and the Church of Egypt, which we will discuss in more detail in a second article on Ethiopia).

More than 600 years later, around the year 1000, the kingdom of Aksum fell into the hands of Queen Judith (it is said that this queen was Jewish or pagan, depending on the sources), who tried to restore Judaism as the state religion, but failed, and destroyed all the Christian places of worship. After her death, however, with the Zaguè dynasty, Christianity could be professed again and from this period dates the construction of the most important and famous Christian monuments of the country, such as the incredible monolithic churches of Lalibela.

The Empire

In 1207, Yekuno Amlak proclaimed himself emperor of Ethiopia, giving birth to a dynasty that remained on the throne for eight centuries and claimed direct descent from King Solomon. The Ethiopian emperors adopted the title Negus Negesti, literally king of kings, and, in time, established good relations with the European powers, especially the Portuguese, who supported them, especially Emperor David II, in his wars against the Muslims. However, David II himself refused to submit to the Catholic Church, while the Jesuits entered the country and began their missionary work, provoking, as a reaction, the division of the territory into several fiefdoms commanded by local chiefs. Among them was Gondar, dominated by the Oromo ethnic group (speaking Cushitic, another branch of the Afro-Asiatic languages in addition to Semitic and Camitic).

Emperor Theodore II, who came to the throne in 1885, later succeeded in reunifying the country under a strong central authority, but had to face the colonialist aims of the European powers, in particular Italy, which conquered Eritrea in 1888 and moved inland towards Abyssinia.

Even more important was the government of Menelik II. In an even more centralist manner, and emphasizing the Solomonic origin of his dynasty, he founded the city of Addis Ababa in 1896, making it the new capital of the Empire. However, in 1895 the Ethiopian war against the Kingdom of Italy had broken out and Menelik II himself had proved to be a great leader, firmly opposing the Italians and even defeating them in 1896 in the infamous battle of Adua, the only battle in history in which an African people defeated a European colonial power.

At the death of Menelik II, the country was again divided into fiefdoms, before the ascension to the throne of Ras Tafarì (Amharic: fearful leader) Maconnèn, who adopted the name of Haile Selassie I. Under his rule, Ethiopia was the first African country to join the League of Nations in 1923.

Haile Selassie and the end of the empire

Haile Selassie's more enlightened policies were not enough to repel the Italian attacks (in the meantime, Mussolini's fascist regime had established itself in Rome) and in 1936 Italian troops entered Addis Ababa: Ethiopia was absorbed into Italian East Africa (which also included Eritrea and much of present-day Somalia), although for a few years, until 1941, when Emperor Selassie returned from exile and resumed all power, he initiated a policy of reform and became the symbol of Rastafarianism. This was because Selassie had called for the return to Africa of all dispersed Africans and had even provided land, in the Shashamane area, to those who intended to return. His intention, in fact, according to a doctrine known as "Ethiopianism", was to unite all the black populations of the world under the Ethiopian monarchy.

That is why he became a true anti-colonialist symbol (and for the Rastafarians in Jesus in his second coming or at least in a divine manifestation) even after his death in 1975, the year in which the country fell into the hands of the socialist dictatorship DERG, which put an end to the centenary Ethiopian empire. The dictatorship ended in 1985 with a terrible famine.

Thus was born the current Republic of Ethiopia, which today has a federal constitution with a strong autonomist stamp on the ethnic, linguistic and political basis of the various states that make up the country.

Despite the war with Eritrea (a neighboring and strongly related country, but with which differences have always existed - among other things because of the terrorist methods used against the Eritrean population by Haile Selassie himself and other Ethiopian rulers - and continue to exist), which ended in 1993 with the independence of the latter country, and inter-ethnic conflicts (the last of which, in 2020, between the central government and the Tigray Liberation Army, an eastern region of the country inhabited by the Tigray and Tigrinya peoples, which resulted in dozens of deaths and thousands of refugees), Ethiopia is today experiencing strong growth, being the African country with the highest economic and social development. Since 2018 it has had a female president, the diplomat Sahle-Uork Zeudé.

The authorGerardo Ferrara

Writer, historian and expert on Middle Eastern history, politics and culture.

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The World

Pope concerned about the German Synodal Committee

The Holy Father has sent a letter to four former members of the German Synodal Way in which he regrets the "concrete steps" that threaten to distance the Church in Germany from the universal Church.

José M. García Pelegrín-November 21, 2023-Reading time: 4 minutes

The Pope has expressed his concern about the constitution of a "Synodical Committee"The German Bishops' Conference (DBK) and the Central Committee of German Catholics (ZdK) in Germany, in a letter addressed personally to four former members of the Synodal Way, published today, Tuesday, by the newspaper "Die Welt".

Francis expresses his discomfort after the Cardinal Secretary of State and the Cardinal Prefects of the Dicasteries for the Doctrine of the Faith and for the Bishops, with the express approval of Pope Francis, in a letter that the establishment of a "Synodal Council is not compatible with the hierarchical structure of the Church.

The Holy Father shares his "concern for the many concrete steps, with which large parts of this local Church threaten to move further and further away from the common path of the universal Church".

The Pope's letter, written in German and signed in his own handwriting, emphasizes the prohibition of a Synodal Committee, since it "cannot be harmonized with the sacramental structure of the Catholic Church". The Pope recalls his "Letter to the people on pilgrimage in Germany".in which he referred to the "need for prayer, penance and adoration".

That letter was written by the Pope on June 29, 2019; it was followed by several interventions from various Vatican Dicasteries culminating in the meetings on the occasion of the visita ad limina of the German bishops in November 2022.

However, as the German Synodal Way continued with its claim to create a Synodal Council, the Cardinal Secretary of State and the Cardinal Prefects of the Dicasteries for the Doctrine of the Faith and for the Bishops, with the express approval of Pope Francis, communicated to the President of the DBK on January 16, 2023: "Neither the Synodal Way, nor a body appointed by it, nor a national bishops' conference" are authorized to create such a body. This is because such a council would be "a new governing structure of the Church in Germany, which (...) seems to place itself above the authority of the Bishops' Conference and to replace it de facto."

The Synodal Way tried to circumvent this prohibition by setting up not directly the Synodal Council, but a Synodal Committee... the purpose of which is the creation of such a Synodal Council. The committee was to include the 27 titular bishops of the German dioceses. Four resigned as a matter of principle and four others did not attend the constitution of the Committee on November 11, so that 19 of the 27 bishops were present.

The statutes approved that decisions would be made by a two-thirds majority of all members present, thus eliminating the veto power that the bishops had in the assemblies of the Synodal Way, where decisions required the support of two-thirds of the bishops present.

Theologians Katharina Westerhorstmann and Marianne Schlosser, as well as philosopher Katharina Westerhorstmann and Marianne Schlosser, and philosopher Katharina Westerhorstmann and Marianne Schlosser Gerl-Falkovitz and journalist Dorothea Schmidt - lhe four were part of the Synodal Way, but have left it - addressed the Pope on November 6.

In a conversation with "Die Welt", Westerhorstmann said: "We were surprised that the Pope answered us within a few days". The fact that the Pope's letter bears the same date on which the Synodal Committee was formed "may not be a coincidence". We appreciate the clarity of the Pope's words, Westerhorstmann said. The concern for unity is not only relevant for Germany, "but is of great importance for the entire world Church."

The president of the DBK, Georg Bätzinghas repeatedly stressed that the German bishops are not looking for a special path. Earlier this year, he said, "I am sure there will be no secession. Simply because no one wants it."

The Pope's letter

The literal text of Pope Francis' letter dated November 10, 2023 at the Vatican is as follows:

Dear Prof. Westerhorstmann, 

dear Prof. Schlosser, 

Dear Prof. Gerl-Falkovitz,

Dear Ms. Schmidt:

Thank you for your kind letter of November 6. You convey to me your concern about the current developments in the Church in Germany. I too share this concern about the many concrete steps you are now taking by which large parts of this local Church threaten to move further and further away from the common path of the universal Church. Among these is undoubtedly the constitution of the Synodal Committee they mention, which are intended to prepare for the introduction of a consultative and decision-making body which, in the form outlined in the corresponding resolution text, cannot be harmonized with the sacramental structure of the Catholic Church and whose erection was therefore rejected by the Holy See with the letter of January 16, 2023, which I specifically approved. Instead of seeking "solutions" with new organisms and dealing with the same issues with a certain self-referentiality, in my "Letter to the People of God on pilgrimage in Germany" I wanted to recall the need for prayer, penance and adoration and invite to open up and go out "to meet our brothers and sisters, especially those who are on the doorsteps of our churches, on the streets, in prisons, in hospitals, in squares and in cities" (n. 8). I am convinced that it is there that the Lord will show us the way.

I thank you for your theological and philosophical work and your witness of faith. May the Lord bless you and may the Blessed Virgin Mary keep you. Please continue to pray for me and for unity, our common cause.

United in the Lord

Francisco

The World

Chinese Catholics, "show God's mercy and love to all the people".

Bishop Antonio Yao was the first bishop ordained following the Provisional Agreement signed by the Holy See and China on the appointment of Chinese bishops in September 2018.

Giovanni Tridente-November 21, 2023-Reading time: 2 minutes

"The first mission of us Chinese Catholics is to show God's mercy and love to all Chinese people. We are very concerned about the needs of society, especially those of the poor and the suffering, and we try to help them in every possible way." These were the words of the Bishop of Jining/Wumeng, in the Chinese autonomous region of Inner Mongolia, Antonio Yao, interviewed by the Fides Missionary Agency.

Born in Ulanqab in 1965, Antonio Yao was ordained a priest in 1991 after studying at the National Seminary of Beijing, where he was also spiritual director. He studied in the United States and specialized in biblical studies in Jerusalem. He received episcopal ordination from Bishop Paul Meng Qinglu of Hohhot (Inner Mongolia) on August 26, 2019. The diocese he administers currently has about 70,000 faithful, with 30 priests and 12 nuns.

Bishop Yao, in addition to being the first bishop ordained following the Provisional Agreement signed by the Holy See and China on the appointment of Chinese bishops in September 2018, was also one of the two "representatives" from mainland China who participated in the first session of the Synod The other Synodal Father was Bishop Joseph Yang Yongqiang, Bishop of Zhoucun. Joseph Yang Yongqiang, Bishop of Zhoucun.

Participation in the Synod

Speaking about the October Synod, the prelate said he was honored by the opportunity to attend the meeting on behalf of the Church in China, thanking Pope Francis for the invitation and affirming that he had "come to the Synod with high expectations."

The meeting with so many bishops, priests, men and women religious, lay men and women from all over the world was for the two Chinese bishops a great opportunity for rapprochement: "Everyone was kind and cheerful. They welcomed us and showed their consideration. They all showed interest in the development of the Church in China, eager to know more and to pray for us".

The mission of Chinese Catholics

Asked what he considers to be the most important mission facing Catholics in the Asian country today, Yao answers bluntly: "To show God's mercy and love to all other Chinese." This is done concretely by addressing the needs of society, "especially those of the poor and suffering, and we try to help them in every way possible."

The China-Holy See Agreement

With regard to the Interim Agreement between China and the Holy See, often at the center of media controversy especially in the Western world, Msgr. Yao confirmed to Fides that the predominant opinion of Chinese Catholics is that it is a "very significant and important" instrument. In particular, the Agreement can be a means to favor "the promotion of integration and unity between the Church in China and the universal Church," in addition to facilitating pastoral work and evangelization throughout the country and improving relations between China and the Holy See.

Priestly vocation

Born into a Catholic family, Msgr. Yao said that he began to "walk in faith" thanks to his parents and grandparents, who were "very devout and faithful". As for his priestly vocation, he believes that the witness of "an elderly priest who has been resting in peace for many years" was fundamental: "His virtues and his selfless dedication to the Church inspired me". In any case, he needed the support and encouragement of his family, which "strengthened even more my will and determination to undertake the path of the priesthood".

The authorGiovanni Tridente

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Books

Vicente Escrivá: "The Nozaleda case, using religion for political purposes".

On Wednesday 22nd, in Madrid, in an event organized by the CARF Foundationa book that tells the story of the frustrated appointment, at the beginning of the 20th century, of the Dominican Bernardino Nozaleda, the last archbishop of Manila under Spanish rule, as archbishop of Valencia.

Francisco Otamendi-November 21, 2023-Reading time: 8 minutes

The title is not peaceful: "A smoking mitre. Bernardino Nozaleda, Archbishop of Valencia: casus belli for Spanish republicanism". Its author, Vicente Escrivá Salvador, a jurist with extensive experience, teacher and historian, assures that he noticed the character by chance, while researching the reform of civil marriage promoted by the Count of Romanones in 1906, which was responded to by the Archbishop of Valencia, Victoriano Guisasola, with a harsh pastoral response. 

A smoking miter

Title: A smoking miter
Author: Vicente Escrivá
Editorial: EUNSA. Ediciones Universidad de Navarra
Year of issue: 2023

"Faced with pressures and death threats from the Valencian Republicans, Guisasola was forced to temporarily abandon his episcopal see, and then I came across the figure of his predecessor and fellow Asturian, Bernardino Nozaleda," explains Vicente Escrivá,

The Archbishop Bermardino Nozaleda (1844-1927), who remained in the Philippines until 1902, was "legally and legitimately appointed by the Spanish government with the acquiescence and approval of the Holy See, and was prevented from taking possession of the Valencia mitre due to furious political opposition that vilified and slandered him. A unique case that I know of in the recent contemporary history of Spain," added Escrivá.

Omnes talks with the author on the eve of the presentation of his book this Wednesday in Madrid. The proceeds from the sale of the book will be donated by Vicente Escrivá to the foundation CARFwhich is organizing the event together with the publishing company EUNSA y Troa.

It is surprising that Archbishop Nozaleda was appointed by the government of Antonio Maura. Was it a government prerogative to appoint him to the See of Valencia?

-I would like to clarify that this is not a book on religious themes, nor a biography of Dominican Nozaleda. It is a work of political history, framed in that Spain of the Restoration enlightened by the Constitution of 1876, with milestones of such magnitude as the so-called "disaster of '98".

Indeed, the so-called "royalties" - among them the right of royal patronage (power to propose, appoint or veto high ecclesiastical positions by the State), was one of the "privileges" that Spanish liberalism inherited from the Old Regime, and wanted to maintain at all costs. It was one of the great contradictions of the Spanish liberals who only wanted to tame a Church that had a wide popular support and that, as they said, indoctrinated the simple people from the pulpit and the confessional. An effective instrument for this purpose was known as the "cult and clergy budget", a control mechanism at the whim of the liberal governments of the day. Its fixation and endowment, like a "sword of Damocles", always hung menacingly and was thus used by the liberal governments to "direct" the Catholic Church along the liberal path. 

The Holy See tried repeatedly since the pontificate of Pius IX to free itself from this royalist yoke. It did not succeed. Let us remember that this way of proceeding was maintained until the end of Franco's regime.

Can you summarize the serious accusations made against Bernardino Nozaleda? Such animosity has rarely been seen in Spanish history.

-They were many and serious. The republican press and a large part of the liberal press put together a story of falsehoods against the last archbishop of Manila. He was accused of being a traitor to the homeland, of being a bad Spaniard, of convincing the civil and military authorities to surrender the Philippines, of not providing spiritual aid to the Spanish soldiers, of conniving with the American troops, etc. 

It is striking that the serious accusations made against the person and conduct of Nozaleda were, for the most part, of a civil-patriotic nature, more in line with those typified in a Code of Military Justice than in a Code of Canon Law. His behavior as an ecclesiastic, as a high dignitary of the Catholic Church, hardly suffered any blemish or amendment in the media and political trial to which he was subjected.

How did the conservative leader's opponents "fit" the appointment?

-When Maura made public the appointment of Nozaleda as Archbishop of Valencia a few days after becoming President of the Council of Ministers in the month of December 1903 (short Government), the political adversaries of the conservative leader and especially the Republicans, considered it as a true provocation, a bravado of the one whom they identified with the most rancid clericalism. A real "witch-hunt" was declared against Maura and against the Dominican prelate, both from very wide sectors of the press and from the parliamentary tribune. 

The immediate objective was to prevent Nozaleda's appointment from becoming effective, as it finally happened. But the target was the conservative politician. Maura was the piece that both the liberal and republican opposition were eager to cash in on. The whole affair, the so-called "affair Nozaleda" became a real media circus.

Why then was Nozaleda chosen to occupy one of the most important archiepiscopal sees in Spain?

-Since the discovery of the Philippine Islands by Magellan (1521) and their definitive incorporation to the Spanish Crown after the arrival of Lopez de Legazpi in 1565, the process of evangelization of such a distant and vast territory began. The first to arrive were the Augustinians. They were followed by the Franciscans, Dominicans and later by the Jesuits. Unlike other overseas possessions such as Cuba, the preaching and missionary organization was carried out by the regular, not secular, clergy. Thousands of mission parishes were created in which the friars, in addition to spiritual assistance, exercised certain civil and administrative powers, given the scarcity of troops and lay people. The relations of the military authorities with the religious congregations settled in the colony were never entirely easy.

Nozaleda arrived in the Philippines with other Dominican companions in 1873. As a professor he taught at the prestigious University of Santo Tomas in Manila, founded at the beginning of the 17th century, of which he became vice-rector, and which today survives as one of the most important Catholic Universities in Asia. On May 27, 1889, at the age of forty-five, Leo XIII appointed him Archbishop of Manila. He soon denounced the anti-Christian and anti-Spanish activities of the Freemasons and the Katipunan (secret revolutionary association). On the occasion of the Spanish-American war of 1898, during the siege of Manila by the American troops, the religious remained all the time in the besieged city, helping in the provision of food and other resources to the Spanish troops.

Were you able to travel to Rome from Manila to see Leo XIII?

-Under the government of the Americans, Nozaleda remained in his archiepiscopal see until 1902, although in April of the previous year he traveled to Rome to present his resignation to the Holy Father and to give him an account of the state of the diocese. However, obeying the decision of Leo XIII, he remained in office for another year. In December 1903 he was proposed and preconized to the prestigious archdiocese of Valencia.

From the nuncio's reports it is clear that the opinion of the Roman Curia towards Nozaleda was excellent, considering him to be very intelligent, educated and endowed with a great pragmatic sense. He enjoyed an excellent reputation in Manila.

-The professor Aniceto Masferrer The report underlines that the republicans, through an anticlerical press with Jacobin roots and mobilizations, attacked the constitutional regime and in particular the monarchy and the Catholic Church. What was behind this reaction?

-I understand that another question can be deduced from that question: ¿was Spanish liberalism notoriously and at all times anticlerical? The answer, based on an analysis of the historical facts, must be clearly negative. Or at least, no more anticlerical than in other European countries where the liberal State was implanted and consolidated (it is enough to remember the III French Republic or the II German Reich with Bismark at the head, to give two examples). 

However, this does not prevent us from affirming that there were specific moments, sometimes prolonged, when the anticlerical phenomenon played an important role, and that certain rulers of that liberal Spain were convinced anticlericals, who adopted policies to the detriment of the Catholic Church, not so much out of hatred for it -which also existed-, but because of a pretension to secularize a society in which they perceived an excessive weight of the Church. The public presence of anticlericalism manifested itself in different ways in the nineteenth century, and was far from being homogeneous. By way of GuadianaThe "Liberal Triennium" (1835-1837), the "Progressive Biennium" (1854-1856), or the "Democratic Sexennium" (1868-1874).

Anticlericalism was a product of Jacobinism....

-At the end of the 19th century and the beginning of the 20th century, that revolutionary Jacobinism, a child of the French Revolution, will find its alter ego in republicanism, that republicanism of a rabidly anticlerical, antimonarchist, Volterian root, strongly influenced by Freemasonry and that will act not only outside the system of the "Restoration", but also within and against it.

This exacerbated anticlericalism sought to counteract an unquestionable fact: during the pontificate of Leo XIII (1878-1903), Catholicism would achieve an apostolic expansion and a flourishing that took the form of new and numerous foundations of religious and secular institutions. Many of those established in France, after the anti-religious policies of the III French Republic, would settle in Spain.

With the turn of the century, anticlericalism in Spain was on the rise, you write. What influence did the journalist and politician Blasco Ibáñez have in Valencia, and perhaps in Spain as a whole?

-Undoubtedly, one of its high points, in which the anticlerical phenomenon overflows the shores of public order, was the first decade of the twentieth century in Spain, and especially in the republican Valencia. "City without law" will be shouted in the Congress. The Republicans will become the ruling party in the main provincial capitals, among them and overwhelmingly in the Valencian municipal Consistory. From that moment on, they would put all their energies into putting into practice an accelerated policy of secularization of civil life. Any excuse was propitious for the followers of Blasco Ibáñez to take over the streets and disturb public order. 

The intimidation of any manifestation of religious worship was part of their political action. Emboldened by their growing presence in the streets and their initial political successes, from the daily newspaper The People (seconded from Madrid by El País o The Mutiny, The religious orders were the vanguard of God, and war must be declared against God", the press reproduced them in an attempt to awaken them.

How did Spanish Catholics react to these attacks, and did the Holy See view these anti-Christian manifestations with concern?

-Once the Constitution of 1876 was approved and some initial doubts were dispelled, the Spanish prelates accepted the liberal regime articulated by Cánovas del Castillo. Thus, on the occasion of the funeral of Alfonso XII, the Spanish bishops signed a pastoral letter supporting the legitimacy of the regency of Maria Cristina. The Spanish episcopate unconditionally seconded the directives of Leo XIII's magisterium, which was characterized by building bridges, by establishing a positive and fruitful dialogue between the Church and the world, between Catholicism and the "new times". 

Leo XIII, in his prolific magisterium, always rejected this clericalism, understood in the most pejorative sense of the term, that is, that which subjugates the legitimate rights of the State. To the credit of the Spanish bishops in those final years of the "Restoration", encouraged by the documents of the pontiff, there were numerous initiatives, both in the ecclesial and secular spheres: new foundations, apostolic activities of various kinds, promotion of the missions, expansion of the Catholic Circles.

 The so-called "religious question In the last century and a half, according to Masferrer, our coexistence and unity as a nation has been put to the test. Is the Nozaleda case that you analyze, the cry 'Die Nozaleda', an example of this?

-No doubt. The religious question, or we would say today after Vatican Council II, the concepts of religious freedom and secularism, in the framework of Church-State relations, is still widely misunderstood by large sectors of the population and politicians.

A secular state need not be hostile to the religious phenomenon. For this to be the case, one presupposition must be met: that it does not see the presence of this phenomenon in the public space, in the agora, as a danger to be combated. And here the so-called "conflicting secularization" comes into play: the role that religion should play in the political community. Many politicians today should take into consideration the words of the philosopher Jürgen Habermas: "Secularized citizens, insofar as they act in their role as citizens of the state, must not in principle deny religious worldviews a potential for truth, nor deny their fellow citizens who are believers the right to contribute to public debates using religious language". And so we are.

The authorFrancisco Otamendi

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Is there reason to give thanks?

Structurally, socially and globally speaking, it is perhaps more difficult for us today to find reasons to be thankful, reasons that, at the same time, are reasons to continue living and waiting.

November 21, 2023-Reading time: 4 minutes

This coming Thursday, November 23rd, we will celebrate the most important holiday in the United States; Thanksgiving Day. It is, as its name indicates, the day to give thanks, to give thanks, to remember and recognize reasons that motivate and justify the celebration of personal, family, social and national "thanksgiving".

Like so many other dates and celebrations in life, the materialistic, mercantilist and consumerist society has emptied of meaning and content the important dates for our society and for the world. Everything seems to be reduced to the commercial game of supply and demand. We celebrate without knowing what we are celebrating. In this case, we celebrate without discovering the reasons to be thankful or, if we know them, we do not give thanks.

Giving thanks

Gratitude is an essential dimension in the life of the human being. Gratitude is born from the possibility of discovering gratuity in life. Gratitude is born from the possibility of discovering gifts and presents that we all receive and have in life and that cannot be bought or sold. The discovery of what is free makes gratitude possible and gratitude makes joy and a happy existence possible for everyone.

Only the grateful person is happy. And he is grateful who discovers gifts in daily existence, reasons to give thanks. And there are many reasons to give thanks. Some because they make us happy, please us, do us good, and others because they teach us solidarity, tolerance, acceptance, understanding, forgiveness, etc., in the art of living.

This holiday, which is a national date and celebration, asks us to go out of our small interests, our small individual joys to be able to feel part of society, of the nation and of the entire human community. In this way, we will be able to ask ourselves about the reasons we have to be thankful, not only as human beings but as citizens of this nation and of the world.

The world today

While it is true that individually and as a family we will always find reasons to give thanks, structurally, socially and globally speaking, it is perhaps more difficult for us today to find reasons to give thanks, reasons that, at the same time, are reasons to continue living and waiting...

At this historical and social, political and economic juncture, at the national and global level, I ask myself, for example, if we can give thanks in the face of terrorism, in the face of wars (especially those of Russia-Ukraine and Ukraine), and in the face of the wars that have been waged against us. IsraelPalestine), to the thirst for revenge, to injustice and violence, to human cruelty and to so many forms of death.

Because to give thanks while ignoring the seriousness of the present historical situation in which we are all immersed worldwide, and which impacts us all in many ways, would be to err on the side of superficiality and frivolity.

Is it valid to give thanks today?

I wonder if a thanksgiving celebration is valid in the midst of crowds of brothers and sisters who live in conditions that are undignified and inhumane.

I wonder what truth, value and meaning is there in giving thanks in a nation and in a world that suffers from divisions, inequalities, intolerance and discrimination of all kinds?

Is it possible to give thanks in the face of the suffering of so many who have to leave their homes, their lands, their families, their homelands and submit to the inclemency of migrations in which everything is risked and almost always everything is lost, even life itself?

Is it possible to give thanks in societies with millions of men and women who live in abandonment and loneliness?

Is it valid to give thanks in a world in which public service, in political and government positions, has become an opportunity for illicit enrichment, corruption and contempt for the wellness common?

I ask myself: what sense does it make to give thanks in a world with privileged minorities living in comfort and waste, while millions of fellow human beings are sentenced to death before they are born, condemned to poverty and hunger, innocents condemned to an undignified life for lack of social opportunities? What sense does it make to give thanks in a world where millions of fallen suffer our indifference and lack of compassion? 

What is the meaning of our thanksgiving celebration in the midst of crowds of young people searching, disoriented, for their place in society and in the world, with broken families and lives lost for lack of values, in the midst of vices and vanities?

The meaning of thanksgiving

There are many more faces of concrete men and women who suffer and cry out for a chance on earth. There are many more anguish and painful situations that arise from the lack of respect for the dignity of the human being. 

All these faces, situations and questions should awaken our sleepy, comfortable and indifferent conscience, so that we ask ourselves about the meaning of our national celebration of thanksgiving. 

But, above all, to motivate us, with the commitment and effort of all, to build families, personal and family histories, interpersonal and social relationships, institutions and structures that fill us with hope for a better world than this one in which it was our lot to live. 

The current national and global moment calls - as rarely in history - for the awakened conscience and active solidarity of all men and women on earth. 

It is urgent that, among all of us, we build a nation and a world with reasons to give thanks, to be happy, to live with hope. It is urgent that we build a nation in which, one day a year and every day of the year, we live full of reasons to be thankful, to believe, to love, to be happy, to continue hoping...

The authorMario Paredes

Executive Director of SOMOS Community Care

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Spain

Cardinal Omella: "Reformist attempts that fragment coexistence in Spain are not valid".

The President of the Spanish Episcopal Conference has shown his willingness to collaborate in the work for social cohesion in the face of an evident social fracture. In his opening speech at the 123rd Plenary Assembly of the Spanish bishops, Juan José Omella stated that "reform is always necessary, but it must respect the legal mechanisms established for it".

Maria José Atienza-November 20, 2023-Reading time: 8 minutes

The plenary assembly of the Spanish bishops began on Monday, November 20, with several topics on the table: the socio-political fracture that marks the Spanish social context, the management of abuses in the Church and, in the background, the meeting with Pope Francis on the 28th to discuss the results of the visit to the Spanish seminaries. 

The Cardinal Archbishop of Barcelona and President of the Spanish Bishops, Monsignor Juan José Omella opened this Plenary with a speech focused on the challenges facing the Church in Spain at "a time marked by war, polarization and the economic, social and political crisis in our country." In this regard, he referred to "the more than 11 million people in Spain who live in a situation of social exclusion, or the almost 5 million, mostly adolescents and young people, who feel alone." 

Faced with a context that he described as "polarized", the president of the EEC made a call to remain "more united than ever" and stressed that "the world needs us to bear witness to the human and existential gain that comes from looking at reality from the perspective of faith". 

Signs of hope: youth and Synod

The president of the Spanish bishops pointed to the Synod as a sign of hope in the Church and society.

On this point, Omella affirmed that in the Synod "we have made an effort to overcome the temptation to be defensive or imposing, and we have made an effort to listen attentively to the one who speaks, paying special attention to the inner voice and to the motions that the Holy Spirit arouses".

An exercise of unity which, in the words of the Archbishop of Barcelona "is the great sign that the world is waiting for, the necessary condition for the world to welcome the proclamation of Christ carried out by the Church". 

The president of the EEC also mentioned the hope shown in the more than one million young people who participated in the recent World Youth Day in Lisbon.

A sign of hope for which the Archbishop of Barcelona has proposed "to renew our structures so that we are able to welcome these disoriented and thirsty youth in our parishes, movements, schools, universities, hospitals, Caritas centers and other institutions." 

"Educating for sexual responsibility is not abortion."

Education, in particular, the importance of accompanying children and young people and affective and sexual education was also present in the opening speech of this plenary.

Omella pointed to school dropouts, the loss of authority in the classroom and the growing problem of hypersexualization and violence aggravated by the misuse of screens.

On this point, the Archbishop of Barcelona appealed to "not deceive them with substitutes. Happiness in capital letters goes through love and not through pornography, through service and not through waiting for others to do it, through dedication and not through living for oneself, through sincere friendship and not through using people for my own good, through seeking the good of others and not through excluding those who do not think like me, through caring for the most fragile instead of mocking them (bullying) or leaving them alone to die of grief, through discovering one's true vocation and not through choosing according to money. To teach them that one cannot be happy apart from the other. That my happiness grows as the happiness of those around me advances." 

Omella stressed the challenge of affective sexual education of children and adolescents. At this point he stressed the need to "teach them to live everything responsibly, including sexuality. The sexual union between a man and a woman is an act that can be the source of a new life and, therefore, it is necessary to educate young people to act out of love and taking into account whether or not they can take responsibility for their actions, that is, whether or not they can accept a baby with dignity. To educate in responsibility is to know how to say no to having a relationship if one cannot welcome the life that could come. Educating in sexual responsibility is not abortion, but presenting the beautiful relationship between sexuality, love and life. To educate is to learn to know how to wait and, if one has not been able to, to teach to always assume the consequences of one's actions, as happens in all areas of life."

In this challenge, in fact, Omella has framed the congress ".Church in Education"which is scheduled to be held in Madrid on February 24, 2024. 

Condemnation of the extrapolation of sexual abuse data

"In no way do we intend to look for excuses or justifications to avoid any responsibility that may correspond to us as an Institution," continued the president of the Spanish bishops in relation to the management of the Church in Spain in the face of the abuses. 

Omella highlighted the ongoing work of "tightening and revising security and training protocols, as well as working closely with civil authorities to ensure that those responsible for these kinds of acts are brought to justice".

The president of the EEC mentioned the Report presented by the Ombudsman in Spain in which "the Church has collaborated by providing all the information at its disposal" and denounced the unfounded extrapolation of the data made by some media as a result of a survey conducted by GAD3 included in the Report.

"What is the purpose behind this nonsense?" wondered Omella who stressed that "it is especially worrying for us that this has generated a damaging image of our mission in general. It is unfair to attribute to them the evil caused by a minority. Such a situation is unacceptable and calls for a thorough and impartial review of the data to correct any bias that may have been maliciously extrapolated. We have reviewed the information on the referred survey provided by the Ombudsman in his report and, frankly, we find it impossible to have confidence in the veracity and reliability of such results."

An injustice in the face of which the president of the Spanish bishops reiterated his "esteem and consideration for the priests and religious of our Church" and made an "appeal to the Catholic faithful, encouraging them to show their appreciation and confidence in them". 

Spain, land of welcome 

The Archbishop of Barcelona recalled in his speech that 1 out of every 5 Spaniards today is of foreign origin. Spain is a land of welcome and "this has transformed Spanish society and, with it, our dioceses, parishes and ecclesial communities," Omella recalled. 

However, the reality of migration in Spain has a harsher face: irregular immigration and, especially, migration by sea, which often becomes a "tragic route that often ends in death, and is a deplorable destination when we are not able to offer humanly acceptable possibilities of reception and subsequent integration". The president of the EEC has described as "short-sighted" the policies of the Spanish and European public administrations in the face of the migratory reality. 

Socioeconomic problems 

The current socioeconomic outlook in Spain, marked by rising unemployment, the growing risk of social exclusion and inflation were also present in the opening speech of this plenary assembly.

The president expressed the EEC's willingness to collaborate with public administrations on several points: 
-Addressing labor precariousness from an integral perspective.
-Consolidate and develop a minimum income guarantee system.
-Improving access to decent housing
-Ensuring the protection of children and the family
-Advancing in the regularization of migrants. 

"All agreements are lawful if they respect the legal system."

Spain is currently going through some particularly intense days in the political and social spheres. The recent investiture pacts of the Spanish Government and their consequences on the legal system and social equality have not gone unnoticed at the beginning of this Assembly.

At this point, Omella called on "political leaders and social and opinion leaders to do everything in their power to lower the climate of social tension". 

The president of the Spanish bishops dedicated an eloquent paragraph to the government pacts to which he also added some off-script words. On this delicate point, the president of the Spanish bishops wanted to highlight his "call for social dialogue among all the institutions of Spanish society without cordons sanitaires or exclusions".

Although he did not explicitly refer to the amnesty, the Cardinal Archbishop of Barcelona made it clear that: "all pacts are lawful as long as they respect the legal system, the rule of law, the separation of powers of our democracy, ensure the equality of all Spaniards and guarantee the political, economic and social balance that we Spaniards have given ourselves in the Constitution of 1978, which culminated the intense path of the Transition".

Omella stressed the need for a common agreement that guarantees the equality of Spaniards and avoids social fractures such as the ones Spain is going through: "Any agreement that tries to modify the status quo agreed by all Spaniards in the 1978 Constitution should not only have the consensus of all the political forces of our parliamentary arc, but also the support of a very qualified majority of society, as established in the Constitution itself," said the president of the EEC.

Omella continued: "Otherwise, such pacts will only lead to greater division and confrontation among Spaniards. Immobility is not enough to stop any reform. But neither are reformist attempts that fragment coexistence in Spain. Reform is always necessary, but it must respect the legal mechanisms established for it, it must seek the common good of all and it must always have the consensus of the great majority of citizens". 

Juan José Omella "skipped" the script of his speech to ask the new president of the Spanish government to "work actively with all the political forces to recover social cohesion and devote all his efforts to stitch up the social wounds that have caused some of the recent investiture pacts".

Auza welcomes Ombudsman's report on abuses in the Church

For his part, the Nuncio of the Holy See in Spain wanted to emphasize three points: human dignity, freedom of conscience, education and the work done in favor of the elimination of sexual abuse in the Church. 

Bernardito Auza made a call to the "permanent task of paying attention to the variable aspects of people's lives, for which society must be made aware". Among these aspects, Auza highlighted the incidence of abortion, the situation of exclusion of more than 11 million people in Spain, the situation of so many migrants. 

Auza noted his interest in the work of the Plenary in relation to education "because of its relationship with moral education and conscience. In this regard, he referred to one of the topics to be discussed during these days: the proposal of the Order of the Discalced Carmelites for the declaration of St. Teresa Benedicta of the Cross (Edith Stein) as Doctor of the Universal Church and of the Episcopal Conference of England and Wales for the declaration of St. John Henry Newman as Doctor of the Universal Church. Both saints were cited by the Nuncio as examples that "help the man of today in the neuralgic center of his personal hesitations and vicissitudes".

Together with this freedom of conscience, the Nuncio expressed the hope that "the education that our schools provide will be a help in the formation of children and young people in the search for the truth that makes their freedom and conscience right".

Just as the bishops wanted to highlight some misinformation that arose from the presentation of the Report, the Nuncio wanted to thank "the Ombudsman and his team of experts for their work, and we express our commitment that the recommendations will be examined in greater depth, in collaboration with all the institutions and all people of good will". In particular, Auza highlighted "in a special way his "wise decision to place the victims at the center of the Report and at the heart of its recommendations".

Finally, the representative of the Holy See in Spain referred to the current socio-political situation in Spain, thanking the Episcopal Conference "which, accompanying the Spanish people in a democratic transition praised and admired by the concert of nations, is permanently committed to ensuring "its contribution to maintaining goodwill, harmony and coexistence in peace, in the service of all Spaniards. I trust that you and your collaborators will know how to accompany each situation with wisdom, prudence and solicitude".

Evangelization

11 reflections by Juan Arana on the laity, and 7 theses at CEU

Professor of Philosophy and academic Juan Arana pointed out at the XXV Congress of Catholics and Public Life that "it is time for the adult exercise of the Christian identity of the laity", reflecting on the role they will have in the life of the Church. The CEU meeting assumes the need to "re-evangelize", because "Western countries are today mission lands".

Francisco Otamendi-November 20, 2023-Reading time: 3 minutes

As with colors, seasons, or soccer teams, in the congresses Some will like one lecture better, others another; some will like the opening, others the conclusion. In the context of the 25th Catholics and Public Life CongressOn Saturday, Professor of Philosophy and member of the Royal Academy of Moral and Political Sciences, Juan Arana, gave a wide-ranging presentation entitled "The apostolic commitment of the laity in non-clerical times".

It would be too long to go over their arguments, historical and philosophical, but it would be enough to synthesize some of their ideas, which were later collected, as those of other speakers, in the Manifesto of the congress, made public on Sunday. 

These are about a dozen expressions of the conference of the philosopher from Seville that can mark part of his exposition.

1) We are witnessing a "progressive demoralization of the species". 

2) "Religion is a thing that is not improvised".

3) "The crisis of religious vocations and of faith reinforces the role that the laity will have in the life of the Church, and poses the supreme challenge of assuming in fullness the challenge of the common priesthood". 

4) "In an increasingly marginal situation for religion, the laity must be aware of all that the adult exercise of Christian identity represents, in a world that has become demoralized, that has lost its beliefs". 

5) "In addition to counting on the fundamental, that is, on God's help, we will have the advantage of the decline and death of clericalism", and the growing presence of "the laity of the post-clericalized era; I say post-clericalized, and not post-Christian".

6) "For a believer, the process of de-Christianization that we are going through is painful, especially when he considers the happiness and joy wasted by so many men and women who have no opportunity to live the liberating message of Christ. 

7) "The saddest thing in the history of relations between clergy and laity has been that the latter, the laity, have not always been able to distinguish the true shepherds from the wolves disguised as such". 

8) "It is definitely time for the laity". 

9) "We are facing a revitalizing challenge, a situation in which a Catholic can also see in the present circumstances an opportunity to renew and boost some dimensions of the faith that had not been sufficiently developed or that had lost part of their pristine strength". 

10) "When God speaks, we should listen with reverence, even if we don't fully understand". 

11) "When reason fails and faith walks in the dark, it is the propitious moment for hope, for the intimate conviction that if we trust in Christ, we will manage to walk on the waters without sinking".

"Re-evangelize" 

Following the development of the program of the XXV congress of the Catholic Association of Propagandists (ACdP) and the CEU, which this Sunday included a Mass celebrated by the Archbishop of Madrid, Cardinal José Cobo, the conclusions were made public in a press release. manifestoas has been customary in recent years. 

The final sentences focus on the fact that "we live in a secularized and therefore de-Christianized world. We have the duty to update the evangelical mandate of Christ, assuming the need to re-evangelize our own society and being aware that Western countries today are also mission lands".

It also concludes that "this new evangelization has a fundamental channel in the communitarian living of the faith, necessary to ensure that, personally, we can remain faithful in an adverse context and, socially, we can better contribute to the Catholic proposal, maintaining our Christian heritage as a living tradition to be transmitted to others". 

Seven points 

In summary, these are the remaining aspects of the manifesto.

- Spain is a nation in which Christianity is a substantial element of its very existence and culture. 

- Mary and the saints have been the main apologists for the faith.

- To be a loudspeaker and permanent denunciation of persecuted Christians.

- The work of man is the transcendental pillar of the whole social question, and the dignity of the person lies in the fact of being and in the fact that the community yearns for the common good, leaving the social projection as something intrinsic to man. 

- To defend and accompany all human beings in these circumstances, where their integrity and right to life are threatened. 

- The family is a privileged place for the transmission of the faith: from parents to children, between spouses, between siblings and also from children to parents.

- The school is an indispensable space for evangelization. Evangelization in education is not only a good for religious institutions, but fundamentally supposes a right for society as a whole, the exercise of its freedoms and the guarantee of democratic plurality.

The authorFrancisco Otamendi

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The World

St. John Lateran celebrates 1700 years

Mother and head of all the Churches of Rome and of the world, the Basilica of St. John Lateran celebrates its 1700th anniversary. The celebrations officially began on Thursday, November 9, the Solemnity of the dedication of the Basilica.

Antonino Piccione-November 20, 2023-Reading time: 3 minutes

Mother and head of all the Churches of Rome and the world, the Basilica of St. John Lateran celebrates 1700 years. "Mother" because "the Church is always mother, no one can invent the faith or save herself," said Cardinal De Donatis during the presentation press conference. And it is also "head" because it was Christ himself who entrusted this task to Peter. St. John Lateran "is the house of the Church of Rome where the Bishop of Rome, the Pope, has his chair, the seat from which he does not proclaim his own ideas but the Word of Jesus," the cardinal said, recalling that the last four popes, John Paul I, John Paul II, Benedict XVI and now Francis have always "insisted" that the Pope is first and foremost the Bishop of Rome.

The celebrations officially began on Thursday, November 9, the Solemnity of the dedication of the Basilica, with a Mass presided over by the Cardinal Vicar himself. The Lateran Chapter has promoted numerous initiatives, leading up to the Jubilee of 2025.

Among the first appointments in the calendar of the festive year, for which the Apostolic Penitentiary has issued a decree on the granting of plenary indulgence, will be a series of meetings (Nov. 14-21-28 and Dec. 5) curated by Msgr. Andrea Lonardo on the theme "From Constantine to the Avignon Exile," with visits to the guesthouse, the apse and the excavations. On December 17, at 9:00 p.m., the traditional Christmas Concert of the Choir of the Diocese of Rome will be held. On Saturday, January 20, 2024, there will be a meeting on the Dogmatic Constitution on Divine Revelation "Dei Verbum", and on the following day, Word Sunday, a Bible will be given away at the end of each Mass, accompanied by an invitation to read it as a family.

Beginning on February 18, the first Sunday of Lent, the parishes of Rome belonging to the prefectures of the diocese will make a Lenten pilgrimage to the baptistery and the cathedral until Palm Sunday to retrace the itinerary of Christian initiation. On April 7, Sunday "in albis", there will be a celebration to relive the baptismal dimension of Easter.

In addition to the Pontifical Mass, a "Concert of the Ascension" is scheduled for May 12 at 9:00 p.m., directed by Msgr:00 h, conducted by Monsignor Frisina; on June 2, on the occasion of Corpus Christi, there will be a procession with the Blessed Sacrament in the Adoration Chapel - it is also the 50th anniversary of the institution of Perpetual Adoration promoted in 1974 by Cardinal Poletti -; on June 24, solemnity of the birth of St. John the Baptist, solemn Vespers will be prayed, while on November 1, at 21.00 hours, will take place the concert "In hoc signo. Quadri di vita costantiniana" by the choir of the Diocese of Rome. The celebrations will conclude on November 9, 2024 with the Pontifical Office at 5:30 pm. The basilica will be open to visitors throughout the day.

It should also be noted that five ecumenical councils have been held in the basilica. On the occasion of the anniversary celebrations, the Office for School Pastoral Care and the Teaching of the Catholic Religion of the Diocese of Rome is organizing a competition entitled "The Lateran Basilica between Faith and History", aimed at schools of all levels in the diocese.

The aim is to promote the historical and cultural knowledge that the basilica has represented and continues to represent as Rome's cathedral, "Mater et Caput". "In these seventeen centuries," observes the director of the Office, Rosario Chiarazzo, "the Lateran Basilica has been and is the center of numerous events that have marked and continue to mark the civil and religious fabric of the city of Rome and of all of Christendom." The students will be entrusted with the task of expressing, with their own sensitivity through new technologies, some characteristic aspects of this long history".

The authorAntonino Piccione

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Culture

The multifaceted genius of St. Albert the Great

St. Albert the Great not only laid the foundations for reconciling Aristotelian philosophy with the Christian faith, but embraced a vast spectrum that transcended the limits of philosophical scholarship, including the natural sciences, from botany to metallurgy.

José M. García Pelegrín-November 20, 2023-Reading time: 3 minutes

Cologne, November 15, 1980. John Paul II has just arrived in the city of the famous Cathedral to commemorate the VII centenary of the death of St. Albert the Great (ca. 1200 - 15-11-1280). Known today by this nickname, his contemporaries called him "the German". The mortal remains of St. Albert lie about 200 meters from the cathedral in the church of St. Andreas, which is run by the Dominicans.

Kneeling before the tomb, John Paul II prayed: "O God, our Creator, author and light of the human spirit, you enriched St. Albert in his faithful following of Jesus Christ, our Lord and Master, with a profound knowledge of the faith. Creation itself was for him a revelation of your omnipotent goodness, as he learned to know and love you more deeply in the creatures. Likewise, he investigated the works of human wisdom, as well as the writings of non-Christian philosophers, which opened his way to an encounter with your joyful message. You especially enabled him with the gift of discernment to defend himself against error, to deepen his knowledge of the truth and to spread it among men. For this reason, you have made him a teacher of the Church and of all men.

Faith and reason

John Paul II then went to the cathedral, where he met with university professors and students. His speech anticipated a crucial theme for his successor, Benedict XVI: the relationship between faith and reason. St. John Paul II praised the efforts of Albert the Great in this regard: "Albert carried out the admirable appropriation of rational science, transferring it to a system in which it preserves and consolidates its own peculiarity, while remaining oriented towards the goal of faith, from which it receives its decisive approach. Alberto thus achieves the status of a Christian intellectuality, whose principles are still valid today". And he concluded by suggesting that the solution "to the pressing questions about the meaning of human existence" is only possible "in the renewed union of scientific thought with the power of faith, which impels man towards the truth".

St. John Paul II presented Albert the Great as a symbol of the reconciliation between science (or reason) and faith. In his time, he was a pioneer in this quest and can be considered the first scientist in the contemporary sense of the term.

The story of St. Albert the Great

Albert was born in Lauingen, on the banks of the Danube in Swabia (now part of the federal state of Bavaria with a population of just over 11,000). His life exemplifies the extraordinary mobility of the Middle Ages: in 1222 he lived with his uncle in Venice and Padua, where he studied liberal arts and possibly medicine. A year later, he entered the Dominican Order. He completed his novitiate in Cologne, where he studied theology and was ordained a priest. Subsequently, he taught and studied at various Dominican monastic schools in Hildesheim, Freiburg im Breisgau, Regensburg and Strasbourg.

During his studies he encountered the work of Aristotle. Albert sought to reconcile the natural philosophical thought of the Greek philosopher with the Christian faith. Thanks to him, the ideas of Antiquity returned to European culture after centuries of oblivion, which would have important repercussions for medieval and later philosophy. It would be a disciple of Albert, Thomas Aquinas, who would carry out the most important synthesis between Aristotelian philosophy and the Christian religion, giving a considerable impulse to scholastic philosophy. Thomas was a disciple of Albert in Paris, where he stayed for five years, beginning in 1243.

His experience at the University of Paris helped Albert to direct the "Studium Generale" of his order in Cologne, when he returned to this city in 1248. This was the germ of the University of Cologne, founded in 1388, so Albert the Great is considered the forerunner of the university. Today, a statue stands in his honor in front of the main building of the University of Cologne. During this time, the foundation stone of the famous cathedral was also laid on August 15, 1248.

"Magnus"

But his titles of doctor of the Church, "Magnus" and "doctor universalis" refer to his extensive knowledge - today we would say encyclopedic - of this Dominican, also in the natural sciences: he took advantage of the extensive travels referred to above to observe nature. Among other things, he carried out botanical, mineralogical and metallurgical studies, standing out for his systematic descriptions and alchemical experiments, such as the pure representation of arsenic. These achievements established him as one of the most important medieval natural scientists. For two years he was even bishop of Regensburg (Regensburg): from 1260 to 1262.

No other scholar of the 13th century surpassed Albert in universality of interests, knowledge and intellectual output. As a scientist, he strengthened the philosophical foundation of theology and advocated a philosophy independent of theology. He was ahead of his time in such fields as botany, zoology, geography, geology, mineralogy, astronomy, physiology, psychology and meteorology.

Seventy of his treatises are preserved, filling about 22,000 printed pages. The "Albertus Magnus" Institute has been working on a critical edition of his complete works since 1931.

St. Albert the Great was canonized by Pope Pius XI in 1931; his successor, Pius XII, declared him patron saint of natural scientists in 1941.

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The Vatican

"Trust liberates, fear paralyzes," Pope says

Loreto Rios-November 19, 2023-Reading time: 3 minutes

At the Angelus, the Pope reflected on this Sunday's Gospel: the parable of the talents. Francis pointed out two different ways of relating to God: "The first way is that of the one who buries the talent received, who does not know how to see the riches that God has given him: he trusts neither the Lord nor himself. (...) In front of him he feels fear. He does not see the appreciation, he does not see the trust that the master places in him, but he sees only the behavior of a master who wants more than he gives, of a judge. This is his image of God: he is not able to believe in his goodness, he is not able to believe in the goodness of the Lord towards us. That is why he blocks himself and does not allow himself to be involved in the mission he has received.

Let us then look at the second way, in the other two protagonists, who reciprocate their master's trust by trusting him in turn. These two invest everything they have received, even if they do not know at the beginning if everything will go well: they study, they see the possibilities and prudently look for the best; they accept the risk of taking a gamble. They trust, study and take risks. In this way they have the courage to act freely, creatively, generating new wealth.

Fear or confidence

The Pope summed up these two attitudes in this way: "This is the choice we have before God: fear or trust. Either you are afraid before God or you have confidence in the Lord. And we, like the protagonists of the parable, - all of us - have received talents, all of us, more valuable than money. But much of how we invest them depends on trust in the Lord, which frees our hearts, makes us active and creative in doing good. Let us not forget this: trust always frees, fear paralyzes. Let us remember: fear paralyzes, trust liberates. This is also true in the education of children. And let us ask ourselves: Do I believe that God is my father and entrusts me with gifts because he trusts me? And I, do I trust him to the point of taking risks without getting discouraged, even when the results are not certain or taken for granted? Do I know how to say every day in prayer: "Lord, I trust in you, give me the strength to move forward; I trust in you, in the things you have given me; tell me how to carry them out"? Finally, also as Church: do we cultivate in our environments a climate of trust, of reciprocal appreciation, that helps us to move forward together, that unblocks people and stimulates the creativity of love in all?"

Beatification of Civil War Martyrs

At the conclusion of the Angelus, the Pope recalled the martyrs of the Spanish Civil War who were beatified: "Yesterday in Seville, Manuel González-Serna, a diocesan priest, and his nineteen companions, priests and lay people, were beatified in 1936, in the climate of religious persecution during the Spanish Civil War. These martyrs bore witness to Christ to the end. May their example comfort the many Christians who in our time are discriminated against because of their faith. Let us applaud the new Blesseds!"

He also reminded the people of Myanmar, Ukraine and the Holy Land: "Peace is possible. Peace is possible. Peace is possible. Let us not resign ourselves to war! And let us not forget that war is always, always, always a defeat. Only the arms manufacturers win," he said after mentioning them.

World Day of the Poor

The Pope also recalled the World Day of the Poor, which is celebrated today: "Today we celebrate the VII World Day of the Poor, which this year has as its theme 'Do not turn your face away from the poor' (Tb 4,7). I thank all those in the dioceses and parishes who have carried out initiatives of solidarity with individuals and families who face difficulties in getting ahead.

Finally, he also asked, as usual, that prayers be said for him.  

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The World

Bishop Juan Ignacio ArrietaThe Code of Canon Law still responds to the needs of the Church".

The Secretary of the Dicastery for Legislative Texts, Monsignor Juan Ignacio Arrieta, highlights the key points of the Code of Canon Law, which this year celebrates its 40th anniversary in the Catholic Church.

Antonino Piccione-November 19, 2023-Reading time: 3 minutes

With the Apostolic Constitution Sacrae Disciplinae Leges of January 25, 1983, St. John Paul II gave the green light to the promulgation of the new Code of Canon Law (CIC). This norm, enriched and updated on various points, is the one that currently governs the Catholic Church. On the occasion of this anniversary, the Alma Mater Studiorum University of Bologna hosted a congress to reflect on the meaning and implications of this legislation.

Cardinal Matteo Maria Zuppi (Archbishop of Bologna and President of the Italian Episcopal Conference), Dominique Mamberti (Prefect of the Supreme Tribunal of the Apostolic Signatura) and Pietro Parolin (Secretary of State of His Holiness Pope Francis) were among the personalities who participated in this meeting whose conclusions were entrusted to Monsignor Juan Ignacio ArrietaThe Secretary of the Dicastery for Legislative Texts, whom Omnes was able to interview on this occasion. 

A In the course of these 40 years, what signs has the code shown and what witness has it proposed in its role of disciplining the life of the Church? 

-The Catholic Church presents herself to the world as a society organized within a theological reality, but she operates in history and cannot do without a juridical order. A very peculiar order, precisely because it is called to be coherent with the theological dimension of the Church.

Unlike state law, Canon Law presents the characteristic of universality, having to unify diverse cultures and sensibilities.

This is the meaning of the Code of Canon Law: both the first, that of 1917-18, adopted in order to overcome the old system, which was very articulated and difficult to apply; and the second, conceived after the Second Vatican Council and promulgated in 1983. The latter code is really based on a profound ecclesiological reflection to ensure substantial stability and a general framework for what Pope John Paul II described as the translation in juridical terms of the doctrine of Vatican II. With the possibility for the bishops to apply the provisions contained in the Code according to their culture, in a perspective of decentralization within the framework of the unity proper to the Catholic Church. 

The Code has undergone quite a few changes. Can you mention the most significant ones? 

-In the forty years since the promulgation of the Code, the evolution of the canonical order has continued in line with the magisterium and advances in doctrine. In the first place, the modifications have affected norms not fully treated in the Code, such as the Roman Curia and other sources of law, including Concordats and agreements with States and international organizations.

Moreover, unlike that of 1917, the 1983 Code had to take into account, as has been pointed out, due to the doctrinal necessity of the episcopate of the last Council, the role of the particular legislators, beginning with the diocesan bishops and the Episcopal Conferences.

The amendments to some parts of the Code, especially in the area of the marriage annulment process and in the criminal law (book VI)The new system, put to the test by the scandal of clergy sexual abuse of minors, has recently undergone a complete overhaul. 

According to Cardinal Zuppi, "the normative apparatus promulgated in 1983, inspired by the teachings of the Second Vatican Council, is adequate for contemporary ecclesial society". Do you agree? 

-In general, the reforms implemented have demonstrated the integrity of the original framework, i.e., necessary modifications and updates can be introduced without damage to the Code as a whole. Precisely because it is closely based on conciliar doctrine, the 1983 Code retains its validity and still responds today to the needs of the Church's mission. 

Following the experience of the CIC, one cannot but look to the future, with the Church's commitment to address new challenges with consideration and determination. What role should Canon Law play in the Church's synodal journey? 

-Some reform proposals have been discussed for a long time in the doctrine, without taking into account the broad impact that a wider reception of the principle of synodality and the greater participation of all the faithful in the institutes already foreseen by the Council and included in the Code could have on ecclesiastical institutions.

On the one hand, it may be necessary to make an adjustment in real estate regulations, in the name of the need to pay greater attention to what is happening in the contemporary world.

From this point of view, a greater professionalization of the subjects working in these areas is desirable, with a more prominent role for the laity in terms of their full participation in the governance of local realities.

As a concrete matter, in the area of synodality, the new statutes of the pastoral councils of the diocese of Rome, which went into effect in September and were desired by Pope Francis to better pursue the participation, communion and mission of the entire People of God, could be of help as a model to be applied in many dioceses. In the background, finally, there is the always open issue of the balance between privacy and transparency.

The authorAntonino Piccione

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Integral ecology

Poverty in 2023, how does the Catholic Church respond?

On November 19, 2023, the Catholic Church celebrates the World Day of the Poor. This article identifies the Church's current response to address the situation of need faced by millions of people.

Paloma López Campos-November 19, 2023-Reading time: 4 minutes

The Catholic Church has always been concerned about people living in poverty. For this reason, every year it celebrates the World Day of the Poor, which in 2023 will be commemorated on November 19. For this occasion, Pope Francis chose as his motto "Do not turn away your face from the poor", expressed in the message published on June 13 for this day.

The Holy Father warned that "we are living in a historical moment that does not favor attention to the poorest. The current pace of life, "the call to well-being," leads to suffering being put "in parentheses." For the digital generation, the Pope said, "the poor become images that can be moving for a few moments, but when they meet in the flesh and blood in the street, then annoyance and marginalization intervene".

But the reality is that the poor are not just an image. The World Population Review website estimates that some 700 million people live in poverty. According to the English sociological researcher Benjamin Rowntree, a person is in this situation when the total disposable income does not satisfy the minimum necessary for subsistence.

Poverty figures

It is difficult to find up-to-date and reliable data on the poverty rate in countries. Many states make up the data, in order to pretend that the rate is much lower than it really is. Despite this, there are platforms and organizations that strive to provide reliable figures to make the situation known.

According to "World Population Review", 76.8 % of the population in Equatorial Guinea does not have sufficient resources to cover their basic needs. However, these data are from 2006. Close to that number is the rate of South Sudan, which in 2019 had 76.4 % of population in poverty.

While it is true that millions of people do not have enough to live on, the "World Bank" says that poverty is decreasing. But it is also true that 85 % of the population lives on less than $30 a day. To get a more or less global idea, this is the number of people living in extreme poverty in some countries:

-Chile: 143,277

-Spain: 374,152

-United States: 3.28 million

-Mexico: 4 million

-Philippines: 5.38 million

-Brazil: 11.37 million

-India: 136.81 million

(Source: World Bank Data)

Initiatives in the Church

In the face of all this, what is the Catholic Church doing? Pope Francis is an advocate for the poor who has spoken out many times. In 2013 he mentioned that "among our tasks, as witnesses to the love of Christ, is to give voice to the cry of the poor."

On the other hand, the Holy Father has also stressed the need for action. On the First World Day of the Poor, November 19, 2017, Francis chose as his motto: "Let us love not in word but in deed."

The Catholic Church, aware that actions matter, has a multitude of initiatives to address poverty. One of them, perhaps the best known, is "Caritas". This organization is "a service to the community". As its own website states, "Caritas" "responds to disasters, promotes integral human development" and seeks to end poverty and conflict.

Among the various projects of "Caritas" around the world are assistance in areas damaged by natural disasters and war; the distribution of food, medical care around the world; the reception of migrants; and the promotion of programs for the development of just systems to escape poverty.

Another initiative within the Church that works on behalf of people in need is the "The Church in Need.Community of Sant' Egidio". This international movement is made up of "men and women of different ages and backgrounds who are united by a bond of fraternity based on listening to the Gospel and working voluntarily and freely for the poor and for peace". The main action of this community for the poor is the accompaniment and school assistance to children, although they also work to welcome other groups in need, such as the elderly, prisoners and the sick.

Less well known, but of great value, is "Christ in the city"The spirit of this association is to train young missionaries who work in ministry to the poor, bringing friendship, faith and help to the homeless. The spirit of this association is to train young missionaries who work in ministry with the poor, bringing friendship, faith and help to the homeless.

The Pope and people living in poverty

It is well known that Francis personally promotes several initiatives to help people who lack the necessary resources. The Pope organizes several times a year lunches with poor people at the Vatican. The Holy Father receives thousands of people in the Paul VI Hall and this November 19 he has sent out the invitation again.

Francis has also asked that the Vatican health center extend its hours between November 13 and 18. During those days, on the occasion of the World Day of the Poor, health personnel attended to the poor free of charge. The Zenit news agency reports that general and specialized medical examinations, vaccinations and medications were offered. In addition, the Dicastery for Evangelization has been responsible for paying the bills of some families with minimal incomes.

In addition, the Apostolic Almshouse has showers open every day (except on days of general audiences or large celebrations) for those in need. The poor who come receive clean underwear, personal hygiene products and a towel. In addition to the showers, a free hairdressing salon is open every Monday from nine in the morning to three in the afternoon.

All these initiatives have a common goal, which is to welcome people who are in need of resources. Thus, little by little, the desire expressed by Pope Francis in 2020 is being fulfilled: "The silent cry of so many poor people must find the people of God on the front line, always and everywhere, to give them a voice, defend them and stand in solidarity with them in the face of so much hypocrisy and so many unfulfilled promises, and invite them to participate in the life of the community."

Evangelization

Pope asks for "cordial coexistence", and Nuncio Auza more "public presence".

The Holy Father Francis has sent a message to the participants of the XXVth Catholics and Public Life CongressThe meeting, held in Madrid, "to promote in Spanish society" "respect for the dignity and rights of individuals, the pursuit of the common good, the promotion of freedom, cordial coexistence, solidarity and peace".

Francisco Otamendi-November 18, 2023-Reading time: 3 minutes

At the inauguration of the XXV Catholics and Public Life Congressfocused on the evangelization and promoted by the Catholic Association of Propagandists (ACdP) and the San Pablo CEU University Foundation, the nuncio of His Holiness in Spain, Bernardito Auza, read a message from the Pope to the participants, in which he encouraged them to "promote in Spanish society, with a Christian conscience and in coherence with it, the values that nestle the temporal order in respect for the dignity and rights of persons, the search for the common good, the promotion of freedom, cordial coexistence, solidarity and peace.

The Pope's nuncio, Monsignor Bernardito Auza, said that the Christian presence in public life "cannot remain in the intimate sphere of conscience, in the sacristy, in the sphere of family life" but "extends to public life", and defined the congress as "a meeting with deep roots, which brings together the different sensibilities of Catholics and helps us to emerge from paralysis and inertia, to act in the public sphere".

Mons Auza also recalled that the term politics comes from the Greek word polis (people) so that participation in politics is "at the service of the common good of all citizens". "The Christian message is a proposition, not an imposition", "evangelizing is the first and foremost task of the Church", and according to the Pope, the main notes of this evangelization are mercy, the Eucharist and synodality", added the nuncio.

In this line of mercy, Nuncio Auza recalled that when the Pope was once asked how he defined himself, Francis answered: "I am a sinner", and added that the papal motto is "Miserando atque eligendo". The Nuncio also pointed out that "love for the Eucharist has always been the summit of Christian life", and that "in the Eucharist, Jesus gives us life".

"Fan the flame and get involved."

Shortly before, the National Consiliary of the Catholic Association of Propagandists (ACdP) and Archbishop Emeritus of Burgos, Fidel Herráez, reflected on "the identity, mission and commitment as action" of Catholics, encouraging us to "get involved" in line with the Exhortation Evangelii Gaudium of Pope Francis. Now it is necessary to "fan the flame" and "go out with new impetus to the public square, despite the difficulties of today and precisely because of them".

The director of the congress, Rafael Sánchez Saus, explained in the presentation that it is a moment of encounter "opportune to look back and take it forward, raise our gaze and make new resolutions". A meeting point that, he stressed, "has the desire to propose to society the value and Christian power, to cement unity and seek ways of projection towards society as a whole. To bring the light of the Gospel to all the folds of society". 

Finally, to conclude the inauguration, the president of the ACdP and CEU, Alfonso Bullón de Mendozahas made a brief overview of the 25 editions of the CongressThis has been possible "thanks to the commitment and dedication of those who have directed it, to all those who have taken part in its sessions and to all those who, with their attendance, have given it meaning". 

The first intervention was a lecture by Jaime Mayor Oreja, president of the CEU Royal University Institute of European Studies, who gave the first lecture at the 1st Catholics and Public Life Congress on November 5, 1999, when he was Minister of the Interior. 

European and American support for the Holy Land

Next, educational experts analyzed the Congresses on Catholics and Public Life, held in Puerto Rico and Chile, moderated by Professor Maria Solano, and in the afternoon, the Ambassador of the League of Arab States in Spain, Jordanian Malek Twal, presented by Professor Antonio Alonso. 

Malek Twal noted that "Christians have always been an integral component of our local communities," and will continue to be so in the Holy Land, "despite the current difficulties," although he pointed out that their permanence will depend on the support that Europe and America give to Christians and their Muslim brothers." 

The ambassador of the League of Arab States called for "a strong political involvement of the West to solve the political problems, especially in the Palestinian question, and also economic solidarity to face the problems of poverty, poverty in the Palestinian Territories, the lack of access to education, the lack of access to health care, the lack of access to education, the lack of access to education, and the lack of access to health care for the Palestinian people.

unemployment and malnutrition.

The congress continues with various conferences and workshops, and closes on Sunday with the intervention of Magnus MacFarlane-Barrow, Princess of Asturias Award for Concord 2023 and the reading of the Manifesto.

The authorFrancisco Otamendi

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The Vatican

Mensuram Bonammeasures consistent with the faith for Catholic investors

One year after the publication by the Pontifical Academy of Social Sciences of the text "Mensuram Bonam", the first international conference to discuss and share on faith-based investment and "Mensuram Bonam" was held in the Vatican on November 2 and 3, 2023.

Michele Mifsud-November 18, 2023-Reading time: 3 minutes

One year after the publication by the Pontifical Academy of Social Sciences of the text Mensuram Bonam, a text which is non-binding for Catholic investors, but which constitutes guidelines consistent with the faith, I would like to reflect on this text, having participated in the first international conference meeting to discuss and to share about faith-based investing and Mensuram Bonam, on November 2 and 3, 2023 in the Vatican.

As just mentioned, the Mensuram Bonam document, from the Latin "good measure", taking up the words of Jesus in the Gospel of Luke, does not have the presumption of dictating rules and obliging investors to follow indications in an unambiguous manner; Mensuram Bonam is instead a set of quotes from the Holy Scriptures and the Popes' invitations and guidelines both for acting responsibly in finance following religious faith and for provoking reflections.

The reflections can start, for example, from the investment selection criteria, starting from the exclusion of all those economic and financial activities that are in contrast with the principles of the social teaching of the Church, such as human rights and the dignity of the human person, from which the principle of the common good derives from, which together with common interests generate solidarity and social justice; the principles of subsidiarity and inclusion of the most vulnerable people derive from the dignity of the person; finally, sensitivity towards the care of our common home and the awareness of an integral ecology arise.

But investments based only on the criterion of exclusion of economic and financial activities in conflict with Catholic principles would be based on reductive evaluations and not generative of something positive. In fact, the Mensuram Bonam document is a text that does not want to limit by excluding but instead wants to lead to the creation of opportunities for human and ecological growth, integration and commitment.

In my opinion, commitment is the spirit that Mensuram Bonam wants to inspire, the commitment to achieving positive results, not to maximize the results of investments but rather to optimize these results. In concrete terms, a screening of the securities in which someone invests is applied after having passed the necessary step of excluding securities in conflict with the faith, and then moves on to searching for the securities and investments not that maximize, that is which simply allow an investor to earn as much as possible seeking maximum profit, but which instead optimize by also generating the growth of people on this earth.

Earth that was entrusted to us not because we exploit it, but because, with a work that respects the dignity of all people, we can achieve improvement in all fields of life.

Therefore in investments, we will not look for the best companies among the virtuous ones, we will not limit ourselves to a screening based on best in class but on best effort. The positive screening achieved will be based precisely on best effort, commitment and involvement with the aim of investing in companies with which someone can have an impact. This positive impact on society, human life and ecology can be achieved first and foremost with dialogue, with a commitment to an approach towards the integrity of the human being and respect.

The best practices must then lead to a search for an improvement of conditions in the perspective of future generations with the dedication for a change by investing in the value of economic activities and counteracting the “sterility” of good theories that clash with bad practices, because investments can bring benefit or harm.

One way in which investments can bring benefits is with the social impact investment strategy or Impact Investing, which generally concerns Private Equity, Venture Capital and green infrastructure.

Impact investing is widely used by institutional Catholic investors because it aims to combat the social inequalities of the populations of the poorest and most disadvantaged areas of the world while still generating a financial return.

Mensuram Bonam raises all these thoughts for investors, not only for Catholic investors but also for those who share the values ​​expressed in this text.

As a Catholic I believe that values ​​are present in everyone's consciences, as children of God and created in His image, so the choice to express and not repress the values ​​inherent to human beings remains up to the free decision of each investor.

The authorMichele Mifsud

Assistant Econome General of the Congregation of the Mission of the Vincentian Fathers, registered financial and investment advisor.

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United States

U.S. bishops issue updated texts on the political responsibility of Catholics

In the new introductory note to the document "Forming Consciences for Faithful Citizenship," on the political responsibility of Catholics, the U.S. bishops state that their task in this area is to help the laity form their consciences, but not to tell them who to vote for.

Gonzalo Meza-November 17, 2023-Reading time: 2 minutes

On November 16, the plenary assembly of the United States Conference of Catholic Bishops (USCCB). Over the course of four days, the bishops discussed topics that will set the guidelines for the country's pastoral action in the coming years, among them: the Synod of Bishops (2021-2024), the Eucharistic Renaissance initiative and its national congress in 2024 in Indiana. Also, in view of the 2024 election year, the prelates also approved a new introductory note and various materials on the political responsibility of Catholics. Next year, the U.S. will elect a president, renew the entire House of Representatives, as well as 37 of the 100 U.S. senators.

In the new introductory note to the document "Forming Consciences for Faithful Citizenship," on the political responsibility of Catholics, the North American bishops affirm that their task in this area is to help the laity form their consciences, but not to tell them for whom to vote: "In these often complex matters, it is the responsibility of the laity to form their consciences and to grow in the virtue of prudence in order to approach the various issues with the mind of Christ," they clarify.

They further state that it is the responsibility of all to learn and deepen their knowledge of the teachings of the Church and tradition, to refer to reliable sources and on that basis to make wise decisions about candidates and government actions. The teachings of the Church, the text indicates, offer a vision of hope, justice and mercy.

In the document, the bishops recognize that the electoral seasons in the country represent a time of anxiety and trial because "the electoral rhetoric is increasingly aggressive, seeking to motivate hatred and division. Demonizing the other can win votes. For many American Catholics the abortion represents the only issue that defines their support for one party or another.

In light of this, the U.S. bishops point out that while the threat of abortion is "our preeminent priority" because it attacks the most vulnerable, there are also other serious threats to the life and dignity of the human person, including: euthanasia, gun violence, terrorism, the death penalty and human trafficking, the redefinition of marriage and gender, the deprivation of justice for the poor, the suffering of migrants and refugees, wars, famines, racism and the environment. "All these issues also threaten the dignity of the human person," the bishops specify.

In addition to this new introduction, this fall assembly approved a video on the political responsibility of Catholics, as well as a series of formative materials to be published in the parish bulletins of the country and disseminated in other media of the dioceses. The texts address five themes related to elections and politics, among them: "the role of the Church in public life", "the dignity of the human person", "the common good", "solidarity" and "subsidiarity".

The video features the bishops exhorting lay Catholics to behave in public and political life like the Good Samaritan, to be responsible citizens informed and formed according to the mind of Christ, so that "leaving behind all bitterness, passion and anger they can vote as faithful citizens." The document "Forming Consciences for Faithful Citizenship" was first published in 2007 and is updated every four years, prior to each presidential election. The updated 2023 text will be posted on the USCCB website in the coming weeks.

Culture

Enrique García MáiquezThe following is a quote: "Laughing at the jokes of Providence is already praying".

The poet and essayist will open the eleventh edition of the St. Josemaría Symposium in Jaén on Friday, November 17, with a talk on "St. Josemaría, Witness to the Power of Friendship.

Maria José Atienza-November 17, 2023-Reading time: 3 minutes

Enrique García Máiquez is a native of Murcia, where he was born in 1969, but it is in Puerto de Santa María (Cádiz) where he writes to life. Recently awarded with the I Essay Award Sapientia CordisGarcía Máiquez, a married father of two children, will deliver the inaugural lecture of the 11th edition of CEU Ediciones. St. Josemaría Symposium which will be held on November 17 and 18 at the Palacio de Congresos de Jaén.

Under the title "The Power of Friendship", this symposium will reflect, during these days, on the nature of friendship, its necessity for life or the different friendships of people, and people with God.

García Máiquez, a renowned poet and essayist, is also a contributor to various media and, in his writings, his mastery of language and fine humor are elegantly intertwined. For him, friendship in St. Josemaría is one of the key characteristics of the founder of the Opus Dei.

His lecture will speak about St. Josemaría as a witness What episodes in the life of St. Josemaría stand out as key to his relationship with his friends? 

-He was very impressed by the diversity and variety of his friends. He never invited some of his closest friends to join the Work, because his fatherhood was one thing and his friendship another. He was deeply concerned about everyone.

It is striking that his friends spoke of the time he dedicated to them, although he was, naturally, a man with very little time and a great urgency for souls. It is also very nice and natural that some of his friendships were family friendships, such as with the Cremades or the Giménez Arnau family. The children, as it usually happens, inherited the friendship of their fathers with the Father.

St. Josemaría encouraged us to speak of God to our friends and to speak to God about our friends. Do we too often forget to keep a balance between these two legs for some reason? That is to say, are we either the nags who only give you spiritual advice or the "quiet ones" who pray a lot and speak little?

-Of course! Balance is always the most difficult thing to maintain, largely because there is only one balanced posture while the angles of deviation are very numerous and surround us from all sides.

In this particular case, it is comforting that, as God always hears us, he also participates (two who meet in his name) in conversations with friends.

"Neither plasta nor mute" is a great motto, thank you very much.

In his book, The Grace of Christ Should we joke more with God, as we do with our friends? Is it difficult for us to take this step from humor to love?  

-Isabel Sánchez Romero, who will close the symposium, has seen this very well. In a recent interview she said that St. Josemaría's way of being was like that of Jesus Christ: "friendly and fun-loving. 

When I read the Gospels looking for traces of Jesus' humor I was surprised at how much he liked to tease his disciples: he pretends to walk by, laughs up a storm, sends them on slightly outlandish errands, tells them to take the coin out of the mouth of the first fish they catch, etc.

Also in the prayer he asks them very jokingly "who do you say that I am", to laugh at the nonsense. It is continuous. In the same way, Providence, even if we are not very attentive, plays with us. To laugh at their jokes is already to pray.

Does today's society suffer from lack of friendship (bene - volentis) true? 

-I will say in my lecture at the symposium that friendship as proposed to us by St. Josemaría is very countercultural, very contra mundumprecisely because it is the true one, which demands time, attention, excess in dedication and sacrifice. 

As in all other dimensions of postmodern life, we are accustomed to the disposable friend, to the consumerism of friendship, to the Facebook "friend" or similar. And that -which is fine in its own way- is not friendship.

History is full of "saintly" friends: from Philip and Bartholomew, to St. Ignatius of Loyola and St. Francis Xavier, St. Clare and St. Francis, or St. Josemaría and Blessed Alvaro. Is true friendship the path to sanctification?

Saint Josemaría Escrivá and Blessed Alvaro del Portillo

-A beautiful observation. True friendship, as Aristotle and Plato, also friends, saw, demands virtuous people who want the good of their friend above even their own. 

Christianity has not come to change this, but to elevate it, as it always does with natural things. In two ways. One way: it is logical that those who share the love of God have more to share together than those who do not love him. And back: we friends enjoy introducing each other. A friend of ours who is a friend of God will not be slow to introduce us to him with the lively hope that we will soon become close.

Experiences

CARF Foundation's Social Action Board, all for priests

Throughout the year, the Social Action Board of CARF works to raise funds to pay for the scholarships of seminarians through flea markets, sewing and making the textiles for the well-known backpacks of sacred vessels.

Maria José Atienza-November 17, 2023-Reading time: 2 minutes

They are one of the "legs" of the CARF Foundation and, thanks to them, because their reality is feminine by far, there are hundreds of young priests who, in addition to receiving a scholarship for their theological and philosophical formation, have a help such as the backpack of sacred vessels and, above all, the prayer of all of them.

The work of the CARF Foundation in the promotion and encouragement of priestly vocations, in particular, its support for the formation of seminarians, priests or religious to study in Rome or Pamplona. 

In addition to the CARF Foundation's own work, there is the CARF's Social Action BoardThe "Sacred Vessels": a group of people who, throughout the year, work to raise funds to pay for scholarships for seminarians and more "material" issues such as the preparation of the already known "backpacks or briefcases of sacred vessels" in which they carry everything necessary to impart the sacraments: Eucharist, anointing of the sick or confession, in a dignified manner and in any remote part of the world. 

The origins of the Board of Trustees

Two women, Rosana Diez Canseco and Carmen Ortega, are the presidents of this board of trustees, which, according to Ortega, "channels the CARF Foundation's volunteers". CARF's Board of Trustees for Social Action was created almost at the same time as the foundation itself.

Some of the first people who began, then, to help with the formation of priests through the CARF Foundation, The group started up various initiatives to raise other income for the scholarships. "It started very small," says Carmen Ortega, who continues, "later, more people joined and, at present, we have a stable group of about 30 people." 

What does CARF's Social Action Board do?

Fundamentally, the volunteering that it channels is centered on groups of activities that, throughout the course, prepare both the Solidarity Market and the textile elements necessary for the backpack of sacred vessels.

"There is a group in charge of making the sacred linens and the albs for the priests' backpacks," explains Carmen Ortega. "These backpacks are given to the senior scholarship students before they return to their countries, and they are not only expensive but also personalized: the albs they contain are made to measure by this sewing group, so that they fit well and look dignified. They are very grateful and always write to us, when they return to their countries, telling us how much this backpack helps them in their work". 

The Solidarity Market

In addition to this, the Solidarity Market is another of the Patronage's highlights. For this market, another group of volunteers makes knitted baby clothes, while another group collects donations of furniture, decorative objects, etc. They classify them, price them and store them until the market.

The last group of volunteers is in charge of restoring and giving new life to some of these pieces of furniture that "with imagination, a nice paint job and small restorations are very successful among young people".

The annual flea market takes place over several days and raises funds for the formation of seminarians, diocesan priests, religious men and women from all over the world. This year, the market will be held in the halls of the parish of St. Louis de los Franceses in Madrid from November 17 to 21 from 11:00 to 21:00.

Above all, the Patronato prays for priestly vocations and supports their promotion and formation. "Praying for and helping priests motivates many people," notes Carmen Ortega, "plus they also pray for us, so, in reality, we win." 

The Vatican

U.S. Hispanic priests meet with the Pope

Pope Francis met with the National Association of Hispanic Priests of the United States on the morning of Nov. 16.

Paloma López Campos-November 16, 2023-Reading time: 2 minutes

– Supernatural National Association of Hispanic Priests The United States is holding a convention in Rome from November 14 to 17. The congress, entitled "In Dialogue with Peter", included an audience with Pope Francis on the 16th.

During the meeting, the Holy Father delivered an address in which he spoke about the openness of the Church, the National Eucharistic Congress and the need to lean on Christ.

At the beginning of his speech, Francis said that "the Church is a house with open doors, to which all come from East to West to sit at the table that the Lord has prepared for us. For this reason, the Pope warned against the danger of "ecclesiastical exquisiteness". He encouraged those present to focus on what is essential, on Jesus, whom "must be sought in Scripture and in the Gospel, in silent adoration".

The Pontiff also took the opportunity to mention the National Eucharistic Congress. Drawing inspiration from the two models chosen as patrons, the Pope highlighted St. Manuel Gonzalez. Following the example of this priest, Francis urged those present not to abandon neither those who suffer nor the Lord in the Tabernacle.

Serving in faith

The Pope encouraged priests to recover "the call of Jesus to serve," to always be at the disposal of others, without closing the door on them. He concluded his speech by inviting those present not to put "their trust only in great ideas, nor in well-designed pastoral proposals".

Francis affirmed that he is terrified "when they come with all the pastoral programs". On the contrary, what he asked of priests is that they abandon themselves "in the One who has called them to give themselves, and asks them only for fidelity and constancy, with the certainty that it is He who brings their work to completion and will make their efforts bear good fruit."

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Culture

Alfonso Bullón de Mendoza: "Today there is a Catholicism that sees the need to be more committed".

The president of the Catholic Association of Propagandists receives Omnes on the occasion of the XXV Catholics and Public Life Congress to be held in Madrid between November 17 and 19, 2023.

Maria José Atienza-November 16, 2023-Reading time: 4 minutes

Alfonso Bullón de Mendoza (Madrid, 1963) has chaired, since 2018, the Catholic Association of Propagandists and is president of the San Pablo CEU University Foundation. Twenty-five years ago, Bullón de Mendoza directed the first congress Catholics and Public Life which this year celebrates a quarter of a century. The congress has managed to position itself, in this time, as a meeting point of Spanish Catholicism and has dealt with topics such as political correctness, freedom, Christian commitment or the faith of young people. 

The XXV Congress Catholics and Public Life brings together in Madrid between November 17 and 19, 2023 speakers such as Malek Twal, ambassador of the League of Arab States in Spain, Professor of Philosophy and member of the Royal Academy of Moral and Political Sciences, Juan Arana or Sebastian Schuff, president of the Global Center for Human Rights. 

Bullón de Mendoza receives Omnes just a few hours before the start of the twenty-fifth congress of Catholics and Public Life and that it is still as necessary and current as it was a quarter of a century ago. 

The congress Catholics and Public Life has been 25 years since 1999. In this quarter of a century, how has the social physiognomy changed? 

-I think it is evident that there has been a great change in these 25 years, that there has been an evident situation of regression of Catholicism and the influence of Catholicism within the Spanish society, but also in the last few years there is a clearer and more forceful outflow of Catholics than before. There is a desire to show that here we are and we are proud to be Catholics and we have a faith to propose. 

In Spain we are currently living in times that are, to say the least, convulsive. Is Catholic commitment present?

-I believe that today there is a Catholicism that sees the need to commit itself more and more and this is emerging in different areas. We have realities such as Effetá, or Hakuna through music. There is a desire to transmit the Gospel and we are looking for ways that are adequate to the times we live in. 

This loss of social relevance has led to a greater awareness of the personal commitment of the Christian, so perhaps it is not so bad?

-We are facing something that happens. The problem is to consider that Catholicism is a personal religion and not a proposal for the world. In this sense, we see various conceptions of the subject, for example, Dreher's Benedictine option, little less than living in isolation, in small ghettos trying to survive what is happening outside. But we Propagandists are Paulines, and the Pauline option is just the opposite: it is the option of spreading the Gospel.

I believe that it is an option that is gaining strength and we must be aware that Catholicism is not born with the idea that each person will carry it in isolation and not communicate it to the world. 

In these 25 years, has the Catholic Association of Propagandists also changed? 

-I believe that the Catholic Association of Propagandists remains the same: an association of Catholics, men and women, with a vocation to public life and who seek to have the means of formation and the means to spread their faith. 

In history, there are always a "happy few" who change the course, are these congresses of Catholics and Public Life a sample of those "happy few"?

-I hope there will be many more (he laughs). I believe that today there are many Church initiatives, many groups that are very active in different fields and that the whole of all this is what can allow a revival of Catholicism in its social presence in Spain. 

Freedom, life, culture, the role of faith in young people, Europe as a concept.... Catholics and Public Life What legacy are these congresses leaving behind? 

-I think it has served to raise problems that may arise at some point in society and what should be the response given to them from the Catholic sphere.

The congress Catholics and Public LifeThe aim has always been to be a forum where people can come and say, "How can we Catholics react to this problem? 

Do Catholics have a moral duty to their country? 

-We have a duty to the society in which we live. In that sense, we must be aware of the problems of our society and try to find ways to respond to them. 

Catholics and Public Life was born and developed in Spain, but it has crossed our borders in places like Puerto Rico or Chile. In the end, are the problems raised universal? 

-Of course. There were countries in Latin America that saw that what was proposed in Catholics and Public Life was appropriate to their own reality and wanted to replicate it, also within the university world.

What are the guidelines for this XXV Catholics and Public Life Congress? 

-This year, we have 2 lines in the congress. On the one hand, we wanted to commemorate the First Catholics and Public Life Congress 25 years ago, and on the other hand, the Congress itself. With regard to the first one, we have counted on the Cardinal Rouco who officiated at the Mass at the I Congress and with Jaime Mayor Oreja who was the one who, at the time, gave the inaugural lecture, then, as Minister of the Interior. 

As far as evangelization itself is concerned, this congress has sought to address a series of situations in different realities. One of the cases, for example, is the ambassador of the Arab League who tells us about the situation of Christians in that environment and who is a Catholic. 

On the other hand, we have the CEO of Mary's meals who recently received the Princess of Asturias award and who will tell us what they are doing in this NGO. 

This year there is a children's congress. There are those who are concerned that "no Catholics are coming out of Catholic schools". Is this children's congress a seed to tackle this issue? 

-I believe that Catholic schools have an obligation to transmit, to propose the faith because that is the reason why they were created.

It is true that there may have been times or realities that, also as a consequence of the lack of vocations, have caused the message of some schools to become diluted, but I also believe that now most Catholic schools are aware of their role and try to fulfill it.

What is the future of the congress Catholics and Public Life?

-I believe that they have a buoyant future because we will continue with this initiative that we think has had good results over time and we want it to continue because it has been consolidated as a meeting point for Spanish Catholicism.

It is already known that once a year we have this Congress, in which different topics are addressed, different points of view are offered and a dialogue is held. 

Against the current

To educate one's children in freedom is to go against the current, because authentic freedom does not consist in doing what one wants to do at any given moment, but what is convenient for one to do in order to get closer to God.

November 16, 2023-Reading time: 4 minutes

"If your friends jump off a bridge, will you jump off too?" was one of the old phrases of a mother worried about the bad habits of an impressionable child. Today it is parents and grandparents who push their children and grandchildren off a bridge so that they are no different. What has happened to us?

It is of little or no use to cite data linking the use of cell phones with an increase in suicides and self-harm by adolescents, of little or no use to explain how the inappropriate use of these devices is behind the growing numbers of addiction to pornography or gambling, bullying, self-perception problems or sexual abuse. There will always be some specialist around who will downplay the risks and claim that children need to be socialized and have freedom. The mention of this last term immediately causes even the most responsible parents to compromise with the most suspicious habits and customs, lest they be labeled as authoritarian. 

So, under the banner of this supposed freedom, we have generous parents and grandparents lavishing love on their grandchildren and buying them for their communion a latest generation 5G padlock with a 30 megapixel camera and a 5,000 microampere battery, lest they run out in the middle of the day. I say "padlock" because these devices are designed as such, to imprison our freedom and tie us the more hours the better to the universe of services they offer us. 

Many of the best mathematicians, psychologists, neuroscientists and engineers in the world (in the free world and in the totalitarian dictatorships that give our children the apps that limit theirs) work night and day to achieve more addictive applications, more suitable to override our ability to decide, because their business is our time in front of the screens. 

When I see a gang of pre-adolescents on the street, all with their cell phones in their hands, hardly talking to each other, I can't help but remember that scene that I'm sure you've seen in some documentary, of the herds of wildebeest crossing the crocodile-infested Mara River. Being, as wildebeests are, gregarious animals, every year the crocodiles just have to wait quietly for the leader of the herd to enter the river to feast, because all the others will come behind in single file, without hesitation. Maybe one of the youngsters in that gang had no need to enter the river through that ford, maybe he could have waited for some time yet, maybe he could have looked for another area with less hungry carnivores, but he is forced to pass by everyone because he is less afraid of the crocodile than he is of getting out of the herd. One of the most terrible scenes of the documentary is when one of the wildebeest calves is caught by the snout between the jaws of one of the huge reptiles before the resigned gaze of his mother who flees trying to save herself and not to lose the rhythm of the group. 

Returning to the human world, there are already many parents who are waking up and who can no longer stand to watch, like a mother wildebeest, how others eat up their children. Groups of parents have emerged who are encouraging each other to restrict the use of cell phones by their children until an age when they can be the ones to dominate the device and not vice versa, as has been the case up to now. These are not particularly religious or ideological groups. They are groups, we could say, that are simply trying to recover common sense.

The Christian faith has always been a help for parents when it comes to not losing that common sense that protects those who exercise it from strange influences or passing fashions. The Gospel has universal guidelines that serve for families of all times and cultures, and knowing that they are loved by God has traditionally given parents a plus, since they do not have to seek the protection of social recognition, but are able to live against the tide and without fear.

To educate children in freedom is to go against the current, because true freedom does not consist of doing what one wants to do at any given moment, but what is convenient for one to get closer to God, who is the source of human happiness. And God, unfortunately, is not among the topics most recommended by influencers. This is the reason why many Christian families are affected by the phenomenon of worldliness, which consists in living like everyone else, like those who have no hope.

Pope Francis said that "worldliness is probably the worst thing that can happen to the Christian community" and, warning about the dangers of doing what everyone else is doing, he affirmed that "it is hard to go against the current, it is hard to free oneself from the conditioning of common thought, it is hard to be set aside by those who 'follow the fashion'", and he invites us to ask ourselves: "What am I afraid of? Of not having what I like? Of not reaching the goals that society imposes? Of the judgment of others? Or rather, of not pleasing the Lord and not putting his Gospel in the first place?

A good string of questions to ask ourselves today as we contemplate how the crocodiles on duty continue to lie in wait for a new herd of tender adolescent wildebeest that have already asked to cross the river for Christmas.

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.

Gospel

Developing talents. Thirty-third Sunday in Ordinary Time (A)

Joseph Evans comments on the readings of the XXXIII Sunday in Ordinary Time and Luis Herrera offers a brief video homily.

Joseph Evans-November 16, 2023-Reading time: 2 minutes

It is customary that, in the readings at Sunday Mass, there is a link between the first reading and the Gospel. But the link between today's first reading and the Gospel is not obvious at first glance, and when it is found, it is of exquisite beauty. For the first reading is about the qualities of a good wife, while the Gospel is Our Lord's famous parable of the talents. 

Therefore, what the Church is telling us in establishing this relationship is that an example par excellence of the realization of one's talents, and indeed of self-fulfillment in general, is found in the woman who chooses to devote her energies and abilities to the care of the home. 

Any man with a good wife knows how much family life is enriched by the feminine genius of a mother in her own home. In an age when the frequent message is that it is demeaning for a woman to stay at home, the Church wants to help us see that a special way for a woman to express and develop her talents is by building family life. The woman of the first reading "exceeds pearls in value". Work hard, "he looks for the wool and linen and works them with the dexterity of his hands... he stretches out his arms to the poor man". 

Although not mentioned in the abridged version we hear at Mass, the biblical texts tell us that this woman is a kind of businesswoman, managing the household servants, making sure everyone in the household is well fed and well clothed, locating a good field and buying it, selling clothes and goods... and much more. "It is clothed in strength and dignity.". Speak with wisdom and kindness. "Her children stand up and call her blessed"and her husband praises her. If this is not fulfilling one's talents, I don't know what is. 

Of course, a woman may also choose to put her talents to use outside the home (or may have to do so to supplement the family economy), and society is increasingly blessed by the many ways in which women contribute their extraordinary gifts to the world of work. But the lesson we can learn from today's readings is that developing one's talents is more subtle than we think. We tend to think of talent development in terms of becoming proficient at some visible task such as playing a musical instrument or cultivating a technical skill. But perhaps we also need to develop talents such as empathy, listening or even the ability to suffer. Talents that need to be worked on and do not always come naturally to us. 

We men also need to develop our talent for the home. What a great talent it is to be a good husband and father, and God will ask us what we have consciously and intentionally done to cultivate this talent. Perhaps we could start working on the talent of playing with children or dealing better with our awkward teenagers.

Homily on the readings of the 33rd Sunday in Ordinary Time (A)

The priest Luis Herrera Campo offers its nanomiliaA short one-minute reflection for these Sunday readings.

The Vatican

Freemasonry is incompatible with the Catholic Church, reminds the Vatican

In view of the concern expressed in the Philippines about the large number of faithful in the dioceses who belong to Masonic lodges, the Dicastery for the Faith has issued a brief note recalling the incompatibility between Catholicism and Freemasonry.

Paloma López Campos-November 15, 2023-Reading time: 2 minutes

The Dicastery for the Faith has published the reply sent to the bishops of the following countries Philippines concerned about the increase of Freemasonry members in the country. The Philippine episcopate asked the Vatican for suggestions on how to deal pastorally with the situation.

Many faithful in the dioceses of the country are enrolled in Masonic lodges and consider that there is no opposition between Catholic doctrine and membership in Freemasonry. The Vatican Dicastery wants to cooperate with the Philippine Bishops' Conference to initiate a pastoral and doctrinal strategy to put an end to the confusion.

In the brief response from the Vatican, the first thing they mention is the document published by the Congregation for the Doctrine of the Faith in 1983. In the statement, signed by the then Cardinal Ratzinger, it was recalled that membership in Masonic lodges is forbidden by the Catholic Church. In addition, the document pointed out that "the faithful who belong to Masonic associations are in a state of grave sin and cannot approach Holy Communion".

On the other hand, the Dicastery for the Faith encourages the Philippine Bishops' Conference to develop a catechesis in all parishes in the country to explain that membership in Masonic lodges is irreconcilable with the Catholic faith.

Incompatibility between Freemasonry and the Catholic Faith

Now, why are one and the other incompatible? In 1985, "L'Osservatore Romano" published an article in clarification on this subject. One of the points expressed by the Church at that time is that "it is not possible for a Christian to live his relationship with God in a double modality, that is, diversifying it into a humanitarian-supraconfessional form and an internal-Christian one".

The great number of symbols that fill the Masonic ideology, such as the "Great Architect", the "masons" or the "profane", distances the Catholic from the Christian fraternity. On the other hand, "the relativizing force" contained in the ideology of the Masons can lead to confusion with the concept of Truth expressed by the Catholic Church.

The Congregation for the Doctrine of the Faith further warned of the danger of all this. The "distortion of the fundamental structure of the act of faith is usually carried out smoothly and without one being aware of it". As a result, adherence to the Catholic faith "becomes mere membership of an institution considered as a particular expressive form, alongside other expressive forms, more or less possible and also valid, of man's orientation towards the eternal".

For all these reasons, the Catholic Church strongly condemns membership in Freemasonry and considers it "her duty to make known the authentic thought of the Church in this regard and to warn against a membership that is incompatible with the Catholic faith".

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The Vatican

"Humanity awaits a word of joyful hope," Francis encourages

With the announcement to the shepherds of the birth of Jesus in Bethlehem, and the call to discover that humanity awaits a word of hope with joy, in the rhythm of these last weeks of the liturgical year, Pope Francis has begun the conclusion of this time of catechesis in 2023 on the passion to evangelize.

Francisco Otamendi-November 15, 2023-Reading time: 2 minutes

On the day on which the Church commemorates St. Albert the Great, universal scholar, Dominican and Doctor of the Church, the Holy Father Francis has announced who wishes to summarize this cycle on apostolic zeal in four points, inspired by the apostolic exhortation "Evangelii gaudium", which celebrates its tenth anniversary this month. 

The first point, which we look at today, refers to the attitude on which the substance of the evangelizing gesture depends: joy. And for this he meditated on the words that the angel addresses to the shepherds, the announcement of "great joy" (Lk 2:10). 

"And what is the reason for this great joy: good news, a surprise, a beautiful event? Much more, a person: Jesus! He is God made man who loves us always, who gave his life for us and who desires to give us eternal life! He is our Gospel, the source of a joy that does not pass away! The question, dear brothers and sisters, is therefore not whether to proclaim it, but how to proclaim it, and this 'how' is joy".

"For this reason," the Pope stressed, "an unhappy, sad, dissatisfied or, worse still, resentful and resentful Christian is not credible. It is essential to be vigilant about our feelings. Especially in those contexts in which the Church no longer enjoys certain social recognition, there is a risk of adopting attitudes of discouragement or revenge, and this is not good. In evangelization, it is the gratuity that comes from a fullness that works, not the pressure that comes from a lack".

"The credible and authoritative witness is recognized by his happy and meek soul, by the serene and gentle trait that comes from having met Jesus, by the sincere passion with which he offers to all what he has received without merit," he said.

Civilization of disbelief 

In his catechesis, Pope Francis drew on the episode of the disciples of Emmaus to whom the Lord appeared, and pointed out that "like the two at Emmaus, we return to daily life with the impulse of one who has found a treasure. And we discover that humanity abounds with brothers and sisters who are waiting for a word of hope. Yes, the Gospel is also awaited today: mankind of all times needs it, even the civilization of programmed unbelief and institutionalized secularity; moreover, especially society, which leaves the spaces of religious meaning deserted. This is the favorable moment for the proclamation of Jesus". 

Praying for Ukraine, Holy Land, Sudan

The Pope recalled that the last weeks of the liturgical year invite us to a sense of Christian hope. In this perspective, "I invite you to always grasp the meaning and value of daily experiences and also of trials," thinking that "everything contributes to the good of those who love God" (Rom 8:28).

"Let us pray, brothers and sisters, for peace in Ukraine, in Palestine and Israel, in Sudan and wherever there are war". 

"Let us ask the Lord to renew our encounter with him every day, may he make our hearts burn with his word, may the Eucharist give birth in us to the impulse that encouraged the disciples to go out to evangelize the world. May Jesus bless you and the Holy Virgin watch over you," Francis concluded, moments after exhorting the young people to be "courageous protagonists in the environments in which you live, above all to be joyful witnesses of the Gospel, builders of bridges, and never of walls".

The authorFrancisco Otamendi

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The World

Opus Dei prepares its Ordinary General Congress of 2025

The Prelate of Opus Dei has addressed a letter to the faithful of the Work in which he announces the beginning of the work towards the Ordinary General Congress of the personal prelature of the Catholic Church, scheduled for 2025.

Maria José Atienza-November 15, 2023-Reading time: 2 minutes

2024 will be marked by more than one news item and, above all, by intense work within Opus Dei. This is what can be gleaned from the brief message that Monsignor Fernando Ocáriz, prelate of the Opus DeiThe Prelature has sent to the faithful of the Prelature in which it announces that in 2024, in all the regions where Opus Dei works, it will begin the so-called Weeks of work o Regional Assemblies.

These days of study and work, established in the Opus Dei statutes will have as its theme On the way to the Work's centennial. Deepen our charism and renew our desire to serve God, the Church and society. and will be the most specific preparation for the Ordinary General Congress of 2025.

Participation of all

As he did for the Extraordinary General CongressThe meeting was held in April 2023 on the occasion of the change required of Opus Dei by the Holy See in the Motu proprio. Ad Charisma Tuendum, the prelate wanted to encourage all the faithful of the Work to send their ideas and considerations, thus participating in these Weeks of work.

At this point, the prelate emphasized that this participation, of a "synodal" character, could be a moment "to deepen the 'gift of the Spirit received by St. Josemaría' (Ad charisma tuendum), in the beauty of the mission of service to the Church and society and in the desire to accompany many people on the road to heaven".

The prelate added that "it will also be an opportunity to reflect on how to respond to the challenges of the present time in the spirit of Opus Dei and how to prepare for the centennial in each place.

It should be recalled that, on the occasion of the Extraordinary General Congress, thousands of suggestions were made by faithful of the Work and people close to the charism of the Opus DeiThe prelature's central government was informed.

At that time, the prelate himself, in addition to thanking them as a valuable help, emphasized that the suggestions sent at that time "which were not applicable to what the Holy See was now asking for, could be studied during the next Weeks of work and in preparation for the next ordinary General Congress, to be held in 2025". 

Work weeks in Opus Dei

Regional assemblies, or weeks of workare a tool provided for in numbers 162 to 170 of the current Opus Dei statutes.

They are held every 10 years and their purpose is to study the most relevant topics for the formation and apostolic mission of its members, and to take stock of the time elapsed since the previous assembly.

They are a way of working that is especially open to participation since "it allows us to gather the reflections and opinions of all the people of the Work in order to promote the apostolic work in each country and in each historical moment".

The ideas and suggestions of members and individuals who know and value the charism of Opus Dei are collected, systematized and studied for at least three months.

The conclusions of the regional assemblies are sent to the Prelate and, once approved, are a matter for the ordinary government of the circumscription and are of great relevance for the preparation of the ordinary general congresses.

United States

Rector Enrique Salvo celebrates 2 years at San Patricio

In this first interview with Father Enrique Salvo, the rector of St. Patrick's Cathedral in New York, he talks about his work with the more than six million faithful who attend the church.

Jennifer Elizabeth Terranova-November 15, 2023-Reading time: 4 minutes
Father Enrique Salvo, rector of St. Patrick's Cathedral in New York City.

On November 15, two years ago, Father Enrique Salvo became the rector of Saint Patrick’s Cathedral in New York City.

Omnes had a chance to sit down with Rector Salvo, who graciously took time out of his day to discuss what his rectorship has been like for the past two years, and to share the joys of being a rector.

Beautiful Surprises

Father Salvo shared a few surprises about being the rector of Saint Patrick's Cathedral. For one, "...being the rector is surprising itself... and it's been an adventure, a really joyful adventure." 

Father Salvo shared a few surprises about being the rector of Saint Patrick's Cathedral. For one, "...being the rector is surprising itself... and it's been an adventure, a really joyful adventure." Saint Patrick's Cathedral welcomes six million people a year from all over the world, which he was well aware of. And because of the multitude of people who now attend the online Masses and his YouTube devotees who eagerly await his weekly or sometimes bi-weekly channel and the increase in virtual parishioners who tune in, Father Salvo said, "It was beautiful and surprising to realize that the role as rector of Saint Patrick’s Cathedral...would allow having to minister to so many people around the world." In addition, he thinks about the benefits of the outreach. For example, every Sunday, unless there is a short pause, Father Salvo offers educational, inspiring, and motivating content on Saint Patrick's YouTube channel, which also has a Spanish version. It’s no surprise that the channel is gaining traction and growing.

Moreover, he said he recognizes the blessing of seeing so many important and well-known Catholic figures in the Catholic world who come through Saint Patrick's Cathedral, so he aspires to get more interviews with some of them. "We are trying to take advantage of that, in a good way, to be able to host them and interview them" on their upcoming series "Conversations from Saint Patrick's Cathedral," which will involve Father Salvo and prominent Catholic speakers discussing various things. He is focused on bringing people to Christ and is wise to capitalize on the benefits of social media when it comes to evangelizing.

For example, when Sister Briege McKenna and Father Pablo Escriva De Romani spoke at Saint Patrick's Cathedral, it garnered over 75,000 viewers, of which they are aware. Father Mike Schmitz's Mass and talk was an enormous success. "One of our main jobs as priests, as servants of the Church, and as disciples is to preach and to evangelize, and so what a powerful way to evangelize to so many people," said Father Salvo.

The Church is alive

Father Salvo shared what he likes most about being a rector: "In this beautiful and spiritually powerful place that is Saint Patrick's Cathedral, to have the opportunity to be part, and even innovate so many ways to bring the faith to the people." He acknowledges that it can get "busy and overwhelming, but there's never a dull moment; every week is filled with at least one great celebration."

He also spoke of what he calls a consequence that he loves, which is not necessarily specific to his job, but "one beautiful thing that I love is to be able to see the Church at large, and to see how alive it really is."

He said that he has never adopted a negative posture of the state of the Church but understands that "we have to be realistic that it's never as good as it can be when it comes to attendance and excitement for the faith…but right now, I'm the opposite; I've always been positive, but now even more positive… about the reality about how truly the faith is alive."

Father Salvo shares his sentiments with others and realizes that it might not be the case everywhere and not all parishes may be as well-attended; however, "my reality here at Saint Patrick's Cathedral that is, aside from the six million people that walk through the doors and tune in to everything that we produce, are people from all walks of life, from all age groups, from all races and nationalities, from all types of circumstances…" And most of these people, he noted, come "sincerely to pray, to worship God, to receive the sacraments, and to take part of the celebrations of the Church."

I thank God for the privilege

Anyone who has ever been to Saint Patrick's Cathedral knows it is a sight to behold. Father Salvo spoke of how the visitors are in "awe" of the majestic Cathedral and "are excited to be here." He said, "They come to bring their problems and their issues to the Lord…" One cannot be discouraged after seeing all that, "from the greatest of celebrations of the year to the average day of witnessing the people walking through the doors is inspiring to see..." He happily acknowledges that "For most people, there is still faith, and the importance of the faith," which is not unique to special Masses or events; it's "every single day of the year."

He also spoke of the advantage point of being a rector of what he says is "such a special place, that is Saint Patrick's Cathedral, and it is such a privilege and one that I thank God for." He said, "My conclusion is that the Church is very much alive, which should inspire us to keep on going." He views things from a positive and encouraging lens. He said if we continue to see the bad news, the discouraging numbers that "deflates us."

This is part one of my interview with Rector Enrique Salvo. Look out for part two and three soon.

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United States

Eucharist, synodality and evangelization, themes of the second day of the USCCB plenary meeting

Eucharist, synodality and the various conflicts in the world were some of the topics discussed on the second day of the USCCB plenary meeting.

Gonzalo Meza-November 15, 2023-Reading time: 4 minutes

Eucharist, synodality and the various conflicts in the world were some of the topics discussed on the second day of the plenary meeting of the United States Conference of Catholic Bishops (USCCB).USCCB) on November 14 in Baltimore, Maryland. The formal proceedings were opened with the reading of a message from the bishops to the Holy Father, followed by Cardinal Christophe Pierre, Apostolic Nuncio to the USA and Bishop Timothy P. Broglio, President of the USCCB.

Sadly, as we gather, in AssemblyThe prelates tell the Pope, "the destruction and devastation of war weigh on our hearts. As you have said, we must not forget Ukraine, Palestine and Israel. Let us not forget the many other regions where war continues to rage. As you have often said: 'War is defeat,'" they say in their message to the Holy Father. In their missive, the prelates also refer to the synodal journey: "During the coming year we hope to facilitate prayer and dialogue around the reflections of the synthesis report. Accompanying the faithful on the synodal journey has been a grace for our Church," they say.

About the Synod

After the reading of the message to Pope Francis, Cardinal Christophe Pierre took the floor and focused his speech on the relationship between Eucharist and Synodality. Pierre said, two initiatives have guided our journey: the National Eucharistic Renaissance and the global call to synodality. Alluding to the encounter of two travelers with Jesus on the road to Emmaus (Lk 24:13-35), the nuncio affirmed that the synodal journey is based on encountering, accompanying, listening, discerning and rejoicing in what the Holy Spirit reveals. "Eucharistic rebirth and synodality go hand in hand. Or to put it another way: I believe we will have a true Eucharistic rebirth when we experience the Eucharist as the sacrament of the incarnation of Christ, the Lord walking with us on the way," the cardinal said.

Recalling Pope Francis' homily at the opening Mass of the Synod in Rome, Bishop Pierre said that the synod is not an agenda or an idea but "the way in which we are called to be the Church of God, for the sake of the evangelization of today's world, which is in great need of the Gospel of hope and peace." In this sense, Cardinal Pierre exhorted the North American prelates to be "adventurers for the Lord" so that united harmoniously in diversity, they may bear witness before the people of God.

Archbishop Timothy P. Broglio, Archbishop for the U.S. Military Services, who participated in the Synod in Rome, spoke of his experience during that meeting and noted that many of the aspects that were experienced are already a reality in the United States: "The collegial atmosphere that characterizes these assemblies, the consideration and interaction that characterizes the work of the National Advisory Council, the work of the diocesan pastoral councils, the presbyteral councils, the review boards, the school board and so many other organizations come easily to mind. Let us also think of the committees of this conference. At least in those on which I have served, the interaction between bishops, staff and consultants has been active, healthy and extremely helpful."

On conflicts in the world

In the second part of his introductory address, Bishop Broglio spoke of world conflicts, including Russia's invasion of Ukraine and the war between Israel and Palestine: "We recognize and defend Israel's right to exist and to occupy a place among the nations. At the same time, we know that the Palestinians, even though they are a minority, have the right to a land of their own". Bishop Broglio also mentioned three Catholic associations and groups helping to alleviate the situation in the Holy Land, including the Knights and Ladies of the Holy Sepulchre, the Bethlehem Hospital and the Catholic Near East Welfare Association.

The USCCB president also spoke of the Russian invasion of Ukraine and called it "unjust aggression." The prelate concluded his address by mentioning the various ways in which the North American bishops strive to carry the message of the Gospel. In this task, the prelate thanked the priests who are "at the forefront of these efforts. They are our first collaborators and we depend on their tireless efforts.

Finally, Bishop Broglio mentioned some of the different lay apostolates that contribute to this task of evangelization in the country, among them: NET Ministries, Evangelical Catholic, Formed and the Cursillo de Cristiandad. "On behalf of all the bishops I thank all those who strive to infuse vitality, commitment and renewal to our faith communities, thus reaching the peripheries," he said.

During this second day of public sessions, the bishops also voted to support the cause of beatification and canonization, at the diocesan level, of the Servant of God Isaac Thomas Hecker (1819-1888), founding priest of the Paulist Fathers. The bishops pointed out that Father Hecker "continues to be for our contemporaries a model of the search for God, of the experience of conversion, of heroic dedication in service, of promoting the mission of the Church and of diligence in seeking the guidance of the Holy Spirit". The work of this autumn plenary assembly concludes on November 15.

Culture

Director of the Vatican Pharmacy: "It is a place where the sick are listened to and advice is given".

Binish Mulackal, brother of St. John of God, is the director of the Vatican Pharmacy, an institution that dates back to 1874.

Hernan Sergio Mora-November 15, 2023-Reading time: 4 minutes

The year 2024 will mark the 150th anniversary of the founding of the Vatican PharmacyThe pharmacy is the busiest in the world, with more than 2,000 customers a day. However, thanks to the modernization achieved with robotization and computerization, the pharmacy is able to serve everyone without queuing.

Thanks also to its 23 professional pharmacists who staff the counters with great kindness and dedication and who are part of the pharmacy's staff of almost 70 employees.

As the 150th anniversary of this institution based within the walls of Vatican City State approaches, Omnes was able to interview the pharmacy's director, Brother Binish Mulackal, prior of the Brothers of St. John of God community and a native of Kerala, India.

Brother Binish, tell us a little about how the Vatican Pharmacy came about, if I am not mistaken it was when Pope Pius IX was a "prisoner" in the Vatican, wasn't it?

-After the capture of Rome in 1870, the Vatican sought the autonomy of the Holy Father and, therefore, a pharmaceutical and sanitary service. The State contacted the Fattebenefratelli hospital of the Order of St. John of God in Rome on behalf of Pius IX in 1874, and thus the pharmacy was founded during the so-called "Roman Question", initially as an outpatient clinic.

The pharmacy was founded on March 4, 1874, when in Fattebenefratelli we Hospitallers placed ourselves at the Pope's disposal and the first pharmacists began to serve in the courtyard of St. Damasus, arriving in the morning and returning in the afternoon.

And when were they installed in the Vatican?

-It was in 1890, when they requested the presence of the community within the Vatican City. However, the Pharmacy belongs to the State, to the GovernatoratoWe are obliged to manage it by virtue of an agreement as a Hospitaller Order.

Are you religious? How did you get here, to the Pharmacy?

-Yes, I am a religious of the Order of St. John of God. Many confreres have worked during these 150 years to direct it. In 2007, as part of the renewal of the community, they asked the Province of India to send friars to lead it.

Why a pharmacy inside the Vatican when there are so many in Rome?

-It was born as a service to the people who live in the Vatican State and also for those who come from outside. It is a place where the sick and needy are listened to and advice is given. Today, with the big pharmacy chains, the prices of medicines have become cheaper, so our aim is not necessarily to be affordable, although the economic aspect is important.

When Pope Francis received you at the Apostolic Palace, what did he ask of you?

-In its speechThe Holy Father asked us to give "a supplement of charity", to listen and to listen to all those who come to us. "The sick often need to be listened to. Sometimes it seems boring," he told us, "but the person who speaks feels a caress from God through you.

How many people pass through the pharmacy each day?

-The average is more than a thousand people a day, we have recovered a number of customers similar to what we had before covid. Compared to Italy, the price of medicines is 12% lower, and it varies for other products. There are also cosmetics and perfumes that those who come can buy.

Do you have an online sales service?

-No, we don't have an online service as such, but we have been doing an online service for more than 20 years. remote shipments, also by telephone. What is essential is that the patient always sends us the prescription. And we only send medicines that are not available in Italy. Of course we comply with European EMA and American FDA regulations.

Apart from the Hospitaller Order of St. John of God, who works here?

-We have been working in the health field since 1550, so not only with pharmacies, but also with hospitals and various facilities. Today, a community of us has been living here since 1892, and in this building since 1932, after the Lateran Pacts. Today we are seven confreres here, two of them nurses, who also attend the Holy Father's audiences and visits to Rome. We also cover the night shift at the Pharmacy.

As a mendicant religious order, that is, not living in monastic seclusion, do you have a community life?

-We have all the spiritual activity and it starts with Mass in the morning, and then there is the daily work. Above all, we are religious, we live in community and our mission is to serve the Church.

During the Covid pandemic you played a special role...

-Yes, and a lot of work, starting with the shortage of medical supplies, having to supply the entire state. The Holy See also received several donations and we also had to manage them externally. Even for the vaccines, because we made the arrangements with the pharmaceutical companies. The experience with the vaccine was so positive that we returned to normality.

Is there reason to be proud of providing this service?

-It is enough to think of a single needy person to whom we give the attention he/she needs. We collaborate with the Apostolic Elemosineria. We make donations for Ukraine, Venezuela and many other difficult situations in the world.

There have been several saints in your order, right?

-In addition to the founder, St. Juan de DiosThe other Hospitaller saints raised to the honor of the altars were Riccardo Pampuri, Benedetto Menni and Giovanni Grande. And the Blessed Eustachio Kugler, José Olallo Valdés, as well as the seventy-one martyrs of the Spanish Civil War (Braulio María Corres Díaz de Cerio, Federico Rubio Álvarez and 69 companions).

The authorHernan Sergio Mora

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Initiatives

Auge Accelerator. Impact and sustainability for foundations and NGOs

Laura Venzal is the Executive Director of Booma non-profit accelerator of the third sector, with a Christian vision, located in Quito, Ecuador. Boom was born in 2021 with the aim of strengthening the social sector, especially in the field of foundations and NGOs close to the Church, making it more professional, sustainable and scalable.

Maria José Atienza-November 15, 2023-Reading time: 5 minutes

Several years ago, Laura, along with other partners, noticed a fundamental problem in the social sector in Ecuador: foundations and NGOs that felt isolated and lacked adequate resources to face financial challenges that put them on the brink of bankruptcy.

Venzal points out, in fact, that in Ecuador, there are almost 5,000 NGOs registered with the Ministry of Economic and Social Inclusion (MIES), of which only a third are operational.

What is the fundamental mission of Boom?

-We want to help these organizations overcome the obstacles they face and guide them toward a path of greater impact and sustainability. There are three of us on the board, and one of the directors is a priest who ensures that our proposal has clear Christian roots.

What kind of projects have passed through it? 

-In these two years, 12 social organizations have been involved, most of them foundations, but also some social enterprises. All of them are non-profit organizations. They are organizations created to solve a social problem and most of them operate thanks to donations from private and public entities.

The traditional dependence on external donors leads to great vulnerability: financial instability - difficulty in planning and retaining talent; donor focus - regardless of whether the solution responds to the real needs of the grantee; competition for limited resources - conceiving other foundations as competitors rather than nodes in the same network of support and momentum; and lack of long-term sustainability.

What do they look for when they come to Boom?

-Organizations are looking for a way to be sustainable in the long term. That is, a viable business model that allows them to focus on the problem to be solved and not on the funds to be raised. In this sense, the forms of social and solidarity economy are presented as a solution for some of them. A social enterprise is an organization that seeks to solve a social problem through a market model. 

Solving a need in the market is profitable. It also has many other advantages in terms of real social impact. In the Acceleration Program, we offer foundations the opportunity to build a model of sustainability for their organizations, so that neither their users are structurally dependent on their support nor they are structurally dependent on donors.

This means that organizations will rethink their services with a focus on delivering real value to their users and communities, and then look at who and to what extent they are willing to pay for it.

For example, if the beneficiary population of a product or service is also a customer, even at a discounted price. The thermometer of the goodness of the solution is the user, not the donor. On the other hand, if the beneficiary is also a worker, it achieves the greatest solution to poverty: a source of income. 

In any case, what is most relevant is the change in the perception of both donor and beneficiary of their relationship. The donor becomes a supplier and the beneficiary becomes a client or worker, which places him, de facto and in everyone's mind, in a situation of equality. The provider, the client and the worker all contribute to the exchange. All parties affirm their own capacity.

Therefore, the social enterprise model, explored by the foundations participating in our Acceleration Program, can solve not only the financial problems of NGOs, but also their veiled problems of impact, as revealed in the documentary film Poverty Cureof the Acton Institute.

Breaking out of our cycle of donor dependency may be linked to breaking the mentality of dependence on aid from the communities we work with.

The other day I was listening to this reflection: "It all started to work when we stopped asking 'how can I help you' and asked 'how can I do business with you'".

How is this mentoring done?

We implemented a 10-week Acceleration Program that combines training, workshops, mentoring and personalized accompaniment. We selected 8 social organizations with high impact and scalability potential and helped them transform their value propositions, financial sustainability models and impact measurement systems.

During the program, a space for pause and reflection is created for the management teams of the foundations, something unusual in the day-to-day life of anyone, especially in a sector where the need is endless. 

In addition, they enrich their brainstorming with ideas from mentors with innovative backgrounds in very diverse fields and expand their horizons with constant exposure to new trends, testimonies and tools. We make sure that mentors cover many areas, and one area is the Social Doctrine of the Church.

For our students, it is a new opportunity to see the Church from a different perspective, moving away from a paternalistic role and seeking solutions that, based on a solid foundation, promote social justice, solidarity and the well-being of the people and communities they serve.

Finally, these teams, highly committed to solving social problems and belonging to different organizations, live, share and create together. Spaces are designed so that they can discover the potential to collaborate and complement their services for the benefit of their users.

Don't you think that social organizations are often "unprofessional" and this means that they do not come to fruition over time? 

-The professional world is conceived in the popular imagination as the world of wealth generation for individual and corporate profit. This is changing, in part, thanks to the widespread pursuit of purpose through work. The gap between earning money and contributing to society is being challenged. From the other side, that of contributing altruistically to society, the same question is emerging.

Generating wealth, and doing it well, seems the best way to contribute to social development. This implies meeting a need with a real solution, having income to attract and retain talent, having benefits to serve the poor, and being able to take the solution to other cities, countries and regions.

However, informality in the social sector remains a reality. People endowed with the madness to undertake social work - at the expense of their family finances - are often overwhelmed by a great passion for their fellow man that blinds them to strategic decisions. Unfortunately, good will is not enough to divert the course of complex problems.

In our time, with movements such as the social and solidarity economy, the impact economy or, within the Church, Francisco's economyIn the case of the social sector, we observe how the company tends towards the social sector and the social sector tends towards the business sector. 

Those working in the private sector are increasingly looking for a work purpose that aligns with their life purpose, avoiding their negative impacts and generating positive impacts along their productive chain. In turn, social organizations are increasingly aware that their impact is limited, they must network and adopt the professional and efficient structure of the company and even a productive model.

In our acceleration sessions, we emphasize the fundamental values of human dignity and the need for all of us to contribute in an integral way.

We firmly believe that when we convey the ideal of service, even the most vulnerable can help their peers and contribute to building a more just society. Our mission is to inspire our participants to recognize their potential, contribute their skills and knowledge for the common good, and thus create a positive impact on their communities and the world at large, in line with the principles of the Social Doctrine of the Church.

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The Vatican

The Magisterium of Albino Luciani (Blessed John Paul I) through his library

The personal library that belonged to Blessed John Paul I (1912-1978), born Albino Luciani, pontiff for 33 days between August and September 1978, has been reconstructed and valorized in order to deepen his magisterium.

Giovanni Tridente-November 14, 2023-Reading time: 2 minutes

The personal library that belonged to the Blessed John Paul I (1912-1978), born Albino Luciani, pontiff for 33 days between August and September 1978, has been reconstructed and valorized to deepen in his magisterium, before as Pope, as diocesan pastor in Vittorio Veneto and then Patriarch in Venice.

The Vatican Foundation that bears his name, presided over by Cardinal Secretary of State Piero Parolin, with the vice-presidency entrusted to journalist Stefania Falasca - established by Pope Francis in February 2020 - is in fact organizing for next November 24, at the Pontifical Gregorian University, the conference "The Magisterium of John Paul I in the light of his library".

Literary dimension

The initiative was also the occasion to present the critical edition of the famous syllogium of forty imaginary letters that Albino Luciani wrote in 1976 under the title ".Your Excellencies"edited by vice-president Falasca herself, who comments: "Emblem of Albino Luciani's vast formation and of the close link between the papers and the books of his library, the work also leads to reflect on his particular familiarity with the literary dimension as a connotative canon that characterizes all his oral and written production".

Work office

The rich library of the last Italian pontiff was lived by him "as a working office," explains the Vatican Foundation. Originally composed of some five thousand volumes, "it passed through all the places where he exercised his ministry." A true "corpus in one place and one function" together with the private papers, which arrived at the Vatican the day after his election.

However, after his death, the library was partially dispersed and the most important material is now in the Benedict XVI Diocesan Library of Venice.

The event at the Gregoriana

The event at the Gregoriana will open with greetings from Cardinal Secretary of State Parolin and the Prefect of the Dicastery for Culture and Education, Cardinal José Tolentino de Mendonça. After the projection of a video on the "rediscovered library", the director of the Diocesan Library of the Patriarchate of Venice, Diego Sartorelli, will present the cataloguing work carried out on the books that belonged to Albino Luciani. The subsequent reflections will deal with the theological and spiritual formation of the Italian Pontiff (Mauro Velati) and the pastoral narrative of his writings (Gilberto Marengo).

The second part of the day will be dedicated to the presentation of the critical edition of "Illustrious Gentlemen", with the interventions of the editor Stefania Falasca and the university professor Cristiana Lardo.

The day will conclude with the intervention of another university professor (Tor Vergata), Simone Martuscelli, who will reflect on the usefulness of literature at the "service of Albino Luciani's preaching", tracing a sort of "linguistic strategy" that would later characterize all his teaching.

The authorGiovanni Tridente

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Education

Educating children, right and duty of parents

It is a right and an inescapable duty of parents to be the main actors in the education of their children. An education in freedom that the State must support and help, not replace.

Julio Iñiguez Estremiana-November 14, 2023-Reading time: 6 minutes

It is well known to all that we are living in difficult times to carry out the noble task of educating, which mainly affects parents (mothers and fathers), but which is also the responsibility of teachers -professionals in education, who have dedicated and dedicate much time to train themselves well in order to efficiently develop their vocation- whose main commitment, together with academic instruction, must consist in helping parents in the formation of their children: to make them good people -happy- and of benefit to society. This is a real challenge, from which it was never acceptable to desist, and even less so in our times.

I have dedicated my whole life to education. I am grateful for this privilege, and for this reason -with my mistakes and successes, of which there have been many- I am also proud. Now, aware of the difficulties involved in this essential task -surely greater than those of my time-, I propose to write some articles with the desire to provide guidelines that can help parents and teachers to develop, from childhood to youth, a good family, school and social education.

I would like to clarify from the outset that, logically, everything I can contribute is the fruit of my knowledge and my years of experience, and also that I am a Catholic, so my vision of education is sustained and enriched by the Christian principle of human dignity, and by my faith in God. On the other hand, I ask for the understanding of the non-Spanish readers for referring especially to Spain -what I know best, since I am Spanish-. And without further ado, here goes my first article -starting from the beginning-:

Educating children, right and duty of parents

At present, there are many States in which their rulers try to take away the right of parents to educate their children according to their beliefs and convictions. In Spain, the former Minister of Education and Vocational Training, Isabel Celaá, assured: "We cannot think in any way that children belong to parents", pretending to convince us that the State takes precedence over parents in the education of children. He said it as if he were repeating a truth that has always been accepted by everyone. And it was not a random occurrence, as it was later evidenced in her Education Law, but it was -it was- a power strategy. But NO! Contrary to what the former minister affirmed, it is the parents who receive from God the trust to raise and educate their children: they are the first depositaries of the right and duty to educate. This is what we will try to explain.

Article 27.3 of the Spanish Constitution - our Magna Carta is assumed and respected by a great majority of Spaniards and political groups - clearly recognizes - and protects - this inviolable natural right: "The public authorities guarantee the right of parents to ensure that their children receive the religious and moral education that is in accordance with their own convictions".

It expressly states: the right of parents to choose for their children an education in accordance with their convictions is guaranteed.

This has also been endorsed by the Constitutional Court on thirty occasions in which it has ruled on education since 1981. The most recent -July 2018-, in protection of an Association of Parents of Cantabria who saw the right to educational freedom violated; in this, in a very clear way, it stated that freedom of education is specified in three ways, which refer to the "creation of educational institutions, the right of parents to choose the center and the religious and moral formation they wish for their children, and the right to develop teaching with freedom to those who carry it out".

This same recognition can be found in many recognized experts on the subject. This is the case of Melissa Moschella, professor of Philosophy and researcher at the Catholic University of America -Princeton-, specialized in parental rights: she explains that the authority of parents over their own children is natural and pre-political (it precedes political authority). Consequently, the family is a small sovereign community within the larger political community. In other words, the family "has the right to conduct its internal affairs, free from external coercive interference, with the exception of cases of abuse and neglect".

Also Mariano Calabuig - during his time as president of the Family Forum-he told the magazine Mission that, in addition to the right to educate their children, parents have this duty, and "a duty can never be relinquished". It is non-transferable. For this reason, he stresses that "the State must provide the means to collaborate with parents in the education of their children during school age".

But where does this duty of the State to provide parents with the necessary means for the education of their children come from?

For Philosophy Professor Melissa Moschella, it comes from the biological relationship between the child and its parents, which is the most intimate personal relationship that exists: "Parents are the biological cause [...] of their children, giving them the genetic and biological foundation for existence and identity".

Such obligation - Moschellase goes on to explain - starts from the very moment of conception and extends throughout life, although it is strongest in the period when the child has not reached the maturity to make decisions on its own and is still incapable of surviving on its own. "Human gestation, so to speak, is not completed at nine months, but after physiological gestation there is a long period of psychological, moral and intellectual gestation, until a mature human being develops."

This doctrine is in accord with that of St. Thomas Aquinas: just as before birth the child is "in the womb of the mother," so after birth, but before the use of reason, the child "is under the care of his parents, as if contained in a spiritual womb." And it is also in conformity with Nature. If we think of the mother, who bears the child in her womb, she is naturally responsible for that child, not only for giving it birth to life, but also for giving it love, thus opening the way to its own personality. And in the case of the father, let us not forget, he has the same co-responsibility.

This is how Pope Francis explains it in point 166 of the Apostolic Exhortation Amoris LaetitiaThe gift of a new child, which the Lord entrusts to mom and dad, begins with welcoming, continues with the custody throughout earthly life and has as its final destination the joy of eternal life. A serene gaze towards the ultimate fulfillment of the human person will make parents even more aware of the precious gift entrusted to them".

Therefore, also when the children are already grown up and have embarked on their path of life, the parents will continue to play their role of father and mother. Even if your help is limited to praying for them, even if it may seem little, it is already a lot.

The responsibility of the State that we have been dealing with is also included in the Catechism of the Catholic Church [n. 1910], "it is incumbent upon the State to defend and promote the common good of civil society, citizens and intermediate institutions". 

And promoting the good of the individual - in this case, that of the children - will require the public authorities to offer parents the help they need to fulfill their responsibilities.

Parents exercise the right to educate, not only in the form of natural influence, for which the notion of right is not necessary, but in the choice of teachers or schools, when these are instituted, for the education of their children.

Eduard Spranger, German philosopher and psychologist, explains it as follows: "Historically, the right of parents to education is immemorial. It constitutes a Roman legal motive, a Christian ethical motive, which is common to Catholicism and Protestantism, and finally also a modern philosophical motive of natural law.

Surely," Moschella explains, "in many ways other people could care for children as well or even better than their biological parents, even if they are the ones who can naturally give the child "their own love. Moreover, when that love is lacking, it can "harm the child". For this reason, the responsibility of the parents in the education of their children can only be obviated when they do not have the necessary competence, that is to say, if there are serious reasons that make it advisable to give them up for adoption. In this case, when the child reaches maturity, he/she will be able to understand that the decision to give him/her up for adoption was not a rejection or abandonment, but a token of the love of his/her biological parents.

From all of the above, Moschella concludes, "When the state requires children to be educated in a way that the parents deem harmful or inappropriate, the state is impeding the fulfillment of parental obligations, thereby violating the integrity of the parents and, potentially, harming the children as well."

It escapes no one's notice that, in our days, affective-sexual education is an aspect of formation in which external and powerful forces seek to intervene unduly. A clear and serious example is found in the advocates of gender ideology, with undesirable consequences, which are on the rise.

Conclusions

The State must help parents in their educational task, but it cannot coerce them by imposing that their children be indoctrinated with ideas that they think may be harmful, since that would go against the parents' responsibility to protect their children and develop an educational project, congruent with their own convictions and beliefs.

There are currently States that seek to take away from parents a right that they have prior to the laws issued by governments and that is stronger than these. The State must recognize fundamental rights -it does not grant them- and ensure their effective protection. This is what was requested by the hundreds of thousands of families in Spain who took to the streets -by car due to the restrictions of the pandemic- to defend their children from the education law that was being processed -the current LOMLOE- and was approved in 2020 without being heard by the former minister or by anyone in her government.

Families should not allow the State or other agents outside of education to unduly interfere in the education of their children, violating the rights of parents and their children.

The authorJulio Iñiguez Estremiana

Physicist. High School Mathematics, Physics and Religion teacher.

United States

U.S. bishops' annual assembly opens with call for peace in Middle East

The Plenary Assembly of the USCCB will be held in Baltimore from November 13-16. For four days, the bishops will meet to discuss relevant topics for the Church in the country, among them the news regarding the Synod of Bishops, the National Eucharistic Congress, as well as the modification of texts related to the political responsibility of Catholics and a new scheme for the indigenous pastoral.

Gonzalo Meza-November 14, 2023-Reading time: 3 minutes

From November 13 to 16, the Plenary Assembly of the United States Conference of Catholic Bishops (USCCB). Over the course of four days, bishops from all over the country gather to discuss issues relevant to the Church in the country, including developments concerning the Synod of Bishops, the National Eucharistic Congress, the Eucharistic Revival initiative, as well as the adaptation and modification of texts related to the political responsibility of Catholics (2024 is an election year in the USA) and a new outline for the indigenous pastoral.

The assembly began on Monday, November 13, with a Mass for peace in the world and in the Middle East. The ceremony took place at the Baltimore Cathedral in Maryland (Basilica of the National Shrine of the Assumption of Mary) and was presided over by Archbishop Timothy P. Broglio, Archbishop of the Archdiocese for the U.S. Military Services and President of the USCCB. In his homily, Archbishop Broglio asked God for the gift of peace in the world and pointed out that the Gospel message of mercy and reconciliation offers the answer to the conflicts we are experiencing: "We see the delicate situation in the Middle East today. We want to defend our elder brothers in faith, denouncing the outbreaks of anti-Semitism. At the same time we recognize the right of the Palestinians to a homeland. The suffering and death of innocents on both sides continues to horrify people of good will," the prelate said.

The USCCB president also spoke of the responsibility of bishops to conduct themselves according to the truth and alluded to the synodal way: "We recognize that we are servants of the truth and we are charged with seeking ways to help those entrusted to our pastoral care to receive that truth, see its logic and embrace the way of life that Christ offers us. We do this in many ways as we work synodically in serving the Church in this part of the world. The faith, Bishop Broglio pointed out, should never be used as a vehicle of protest and whoever does so falls into scandal: "The person who provokes scandal becomes a tempter of his neighbor, damages virtue and integrity and can even lead his brother to spiritual death. He who uses the power he has to lead others to commit evil becomes guilty of scandal and is responsible for the evil he has directly or indirectly encouraged," warned Archbishop Broglio.

Before the celebration of the Holy Mass, the bishops had moments of community prayer, reflection, adoration of the Blessed Sacrament, confession and opportunities for fraternal fellowship.

The public sessions of this assembly will begin on November 14. Cardinal Christophe Pierre, Apostolic Nuncio to the United States, and Bishop Timothy P. Broglio will open the formal work of the sessions with introductory addresses. The meeting agenda includes discussion of the newly created Institute on the Catechism; presentation of reports and updates from the Synod of Bishops, the National Eucharistic Congress, the Eucharistic Revival Initiative and the National Catholic Mental Health Campaign.

At the assembly, the bishops will discuss and vote on a new introductory note with supporting materials to the text on the bishops' teaching on political accountability, entitled "Forming Consciences for Faithful Citizenship." The prelates will also vote on an outline for the development of indigenous pastoral care called "Keeping Christ's Sacred Promise." As in every assembly, new English translations of a series of liturgical texts will be voted on during this session, among them adaptations of the "Liturgy of the Hours" and various sections of the "Ritual of Consecration of Virgins". In the liturgical area, Bishop Steven J. Lopez will lead a discussion on the topic "Use of Technology in the Liturgy".

The meeting will also vote to support both the cause for the beatification and canonization of the Servant of God Isaac Thomas Hecker, founding priest of the Missionary Society of St. Paul the Apostle (known as the "Paulist Fathers"), and the petition of the Bishops' Conference of England and Wales to ask the Holy Father to name St. John Henry Newman as a Doctor of the Church.

Culture

Erik Varden: "No truly edifying word has ever been uttered with contempt."

Varden, Bishop of Trondheim (Norway), was one of the main speakers at Encuentro Madrid and spoke with Omnes about his life and the position of Christianity in a secularized world.

Loreto Rios-November 14, 2023-Reading time: 3 minutes

Erik Varden is a Cistercian monk and Bishop of Trondheim (Norway). Coming from a family of Protestant tradition, his childhood and youth were marked by an absence of faith. However, it was through music, specifically Mahler's Symphony No. 2, Symphony of the Resurrection, that his yearning for transcendence took shape in a search for answers: "I felt a great vulnerability that carried within it a kind of consolation, and that set me on the path to seek that consolation, which I gradually discovered was not something abstract but a concrete person, with a name and a face," Varden commented in Madrid Meeting.

Bishop Varden was one of the main speakers at this event, which was born in 2003 from the Christian experience of people linked to the Catholic movement of Communion and Liberationand that in its twentieth edition has also counted with the presence of the neuropsychiatrist Mariolina Ceriotti, Rodrigo Guerra LópezSecretary of the Pontifical Commission for Latin America, and the poets Pablo Luque and Juan Meseguer. Under the theme "A friendship that weaves history", participants and speakers reflected for three days on experiences of friendship, the surprise of humanity and the search for the good.

Bishop Varden spoke with Omnes about his conversion story and, especially, the attitude of the Catholic in a secularized and cold world with respect to the faith. 

How was your process of conversion and approach to the Catholic Church?

-I was baptized in the Lutheran Church, but my family was not very practicing. My awakening to the faith began with an intimate experience through music, when I was fifteen years old. I came to know the Catholic Church first through literature (as a teenager I was deeply moved by Narcissus and Goldmund, the characters in Hermann Hesse's novel of the same name) and liturgical music - Mozart's masses and Gregorian chant - and then through the study and witness of Catholic friends.

Do you see a growth of Catholicism in Norway?

-There is a discrete growth, mainly through immigration, but also through conversions. Converts do not necessarily come from other denominations; many come from a context of not having had any faith. 

His latest book deals with the subject of chastityWhat do you think you can bring to the world today?

-Throughout the West, we live in a cultural climate that is perplexed by issues of sexuality. We have learned a great deal about this important subject, and we have grown from what we have learned. But the shedding of some complexes has led to the generation of others. There is a tendency to isolate sexuality from other dimensions of our personality. Many experience this part of themselves as conflicted, fragmented: we can think, for example, of the huge number of men and women who suffer from pornography addiction. This is where a re-acquisition of the vocabulary of chastity can be helpful. Chastity properly understood does not mean the denial of sex, but its orderly orientation through integration. To be chaste is to be whole, and who does not want to be and feel more integrated?

In the first chapter, you mention that art also heals and restores, through the effect of catharsis. Do you believe that art can bring us closer to God? 

-I know from experience that art can play a crucial role in evangelization, that is, in awakening hope. Being able to present the faith in an analytical way is necessary; but art - be it music, painting or literature - can open up a further dimension, speak mysteriously of the ineffable. Incidentally, this is an important aspect of the work of my compatriot Jon Fosse, winner of this year's Nobel Prize for Literature. A convert to Catholicism, he uses his art to expose the mystery of faith, to the point that some commentators have described him as a mystical writer.

In today's world, where Christian doctrine seems to offend in many areas, how can truth and charity be combined in an effective way?

-Always speaking the truth in charity, and exercising charity in truth. Our effort to present the faith must be marked by charity, bearing witness to the grace we have received. Otherwise, it will have no credibility. No truly edifying word has ever been uttered with contempt.

The World

Synodal Committee formed in Germany 

Despite the Vatican's prohibition, a Synodal Committee has been established in Germany for the purpose of organizing a Synodal Council. It will make its decisions by a two-thirds majority, eliminating the bishops' veto.

José M. García Pelegrín-November 13, 2023-Reading time: 4 minutes

On November 11, in Essen, Germany, the so-called "Synodal Committee of the Catholic Church in Germany"The committee has unanimously approved its statutes and rules of procedure. According to a press release issued Saturday, this committee "will meet periodically until 2026 to further develop the synodality of the Church." 

Prohibition of Rome

The three-year duration is established in order to prepare a "Synodal Council" to extend the work done during the "Synodal Council".Synodal Path"carried out between 2019 and 2023. However, the establishment of this "Synodal Council" was explicitly banned by the Cardinal Secretary of State and the cardinal prefects of the dicasteries for the Doctrine of the Faith and for Bishops, with the express approval of Pope Francis, and communicated in a letter dated January 16, 2023: "Neither the Synodal Path, neither a body appointed by him, nor a national bishops' conference" are authorized to create such a body. This is because such a council would be "a new governing structure of the Church in Germany, which (...) seems to place itself above the authority of the Bishops' Conference and to replace it de facto."

Despite this prohibition, 19 of the 27 titular bishops of the German dioceses participated in the constitutive meeting, together with 27 representatives of the Central Committee of German Catholics (ZdK) and 20 other persons elected by the assembly of the German Catholic Church (ZdK). Synodal Path. According to the press release, all of them "jointly discuss the future of the Church".

A remarkable aspect of the discussed statutes was highlighted by Irme Stetter-Karp, President of the ZdK, at the end of the meeting: "I am pleased that the committee has agreed, among other things, to make future decisions with a two-thirds majority of all members present. This implies a major step forward in promoting synodality." In addition, this means the elimination of the veto power that bishops had in the assemblies of the Synodal Way, where decisions required the support of two-thirds of the bishops present.

Further steps

However, for the statutes to become effective, they still need to be approved by the organizers of the Synodal Way, i.e., the German Bishops' Conference (DBK) and the ZdK. There seems to be no doubt that the ZdK will approve them; however, it remains to be seen how they will be treated within the DBK, considering that eight of the bishops have not participated in this constitutive meeting of the Synodal Committee.

At the end of the meeting, Msgr. Georg BätzingDBK President, expressed optimism: "The Synod Committee has gained momentum. I am grateful to have entered a new phase. I am therefore pleased to take up words from the World Synod: 'Church on the move', a sentiment we experienced in Rome and now also in Essen. The decisions on the statutes and rules of procedure are a clear indication that we have learned and practiced synodality, with its fundamental requirement: mutual trust." 

At the beginning of the meeting, Irme Stetter-Karp emphasized that the Synodal Way in Germany is closely linked to the universal Church: "Pope Francis encourages us to stand firm on our word. We are making progress with perseverance. He added: "The consultations in Rome have made clear the need for concrete and visible changes in the Church." Bishop Bätzing emphasized the connection between the universal Synod and the German Synodal Way: "Synodality must be strengthened and concretized as a 'modus vivendi et operandi' for the whole Church. Only from this perspective can the Synodal Way of the Church in Germany be seen as a genuine effort to develop precisely the synodality that is so important for the whole Church in the 21st century."

Lack of clarity

It is striking, however, that although representatives of the Way - or now the Synodal Committee - continually refer to the encouragement of the universal Synod and the Pope to continue, they do not adopt the clear words of the Pontiff on synodality: "We are not here to conduct a parliamentary meeting or a reform plan," Francis said at the beginning of the General Congregation of the Synod in early October. Nevertheless, the Synodal Committee follows the same pattern as the Synodal Way: with votes on proposals and amendments, and, of course, with a "reform plan."

The President of the ZdK expressly referred to this by excluding the "format" of the universal Synod: "We do not consider it appropriate to limit ourselves to listening for one week, and then another". Irme Stetter-Karp does not believe that "we need to learn anything from the Universal Synod in terms of working methods".

Opposition of theologians and lay people

In mid-week, the initiative "New Beginnings" (Neuer Anfang), a group of theologians and lay people who support reform projects in the Catholic Church, concerned about the direction of the Synodal Way, issued a note of protest against the Synodal Committee, stating that it "could fragment the Catholic Church in Germany and endanger unity with the Pope and the universal Church." According to the initiative, the renewal of the Church "cannot consist in creating a Church in the German way".

It describes the creation of the Synodal Committee as a "scandalous and illegitimate act in every respect" that seeks to usurp power over the Church. In the note it expresses its protest "against the presumption of this group to speak in the name of all Catholics in Germany."

Quoting the President of the ZdK, who pointed out that the goal is to find a "permanent form in which bishops and laity, that is, the ministry and the people of God together, not only consult each other, but also make decisions," they indicate that this would reduce, and even destroy, the apostolic office of leadership of the bishops. Only the bishops, advised by the faithful, have the authority to lead the Church, concludes the "New Beginnings" note.

The constitutive meeting of the "Synodal Committee" was held behind closed doors. However, according to Irme Stetter-Karp, it was agreed in its rules of procedure that, in general, the meetings will be open to the press in the future. "This will create a transparency that I consider crucial," she said. 

The Vatican

Pope encourages "apostolate" of smiles

Rome Reports-November 13, 2023-Reading time: < 1 minute
rome reports88

In an audience held with members of the Catholic Charismatic Renewal International Service, known as CHARIS, Pope Francis encouraged them to smile, as doing so will help them in their mission.

CHARIS is a group focused on baptism, Christian unity and service to the poor. It was created just five years ago by the Dicastery for the Laity, Family and Life.


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