Culture

Our Lady of Mercy, Patroness of the Dominican Republic

History of the invocation of the Virgin of Mercy from its origins until her arrival in Santo Domingo.

César Arturo Abréu Fernández-May 2, 2023-Reading time: 5 minutes

Our Lady of Mercy is one of the most beloved devotions of the Dominican Republic. The devotion was born in the 13th century, when the Virgin appeared to two saints and the King of Aragon to ask for the foundation of a religious order dedicated to the rescue of Christians held captive by the Saracens.

In 1494, some Mercedarians traveling with Columbus took a picture of the Virgin of Mercy to America, thus initiating her devotion in the New World.

The history of the invocation

The particular invocation of the Virgin of Mercy has its origin when on August 1, 1218 the Mother of God appeared separately to three illustrious people from Barcelona in her invocation of the Virgin of Mercy: St. Peter Nolasco, who would be the founder of the Order of Mercy, King James I of Aragon and St. Raymond of Peñafort, a Dominican friar. Days later, the three met in the cathedral of Barcelona and shared having had the same apparition of the Virgin. She asked them to found a religious order dedicated to the redemption of captives. Nine days later, the order was founded by St. Peter Nolasco.

Their particular mission was to show mercy to Christians held captive by Muslims and Saracen pirates. Many of its members, known as Mercedarians, exchanged their lives for that of prisoners and slaves, the number of them being estimated at 300,000.

Our Lady travels to America

On September 25, 1493, a large fleet commanded by Columbus, composed of 14 caravels and 3 galleons, left Spain. On board were 1,500 men, including thirteen missionaries led by Father Boíl, among them two Mercedarians: Juan Infante and Juan de Solórzano. Before leaving, the Queen of Spain had given them both a picture of the Virgin of Mercy that would accompany them on their journey to America. It is the first invocation of the Mother of God that traveled to the New World.

They disembarked on January 2, 1494 in a place chosen by Columbus to establish the first Hispanic foundation in America, and on January 6, the day of the Epiphany or manifestation of God to men, the first Eucharist was celebrated in the New World, in which the 13 missionaries participated. Thirteen so that, as in the last supper, one would mystically represent Christ and the others the twelve apostles, a celebration that surely counted with the presence of the picture of the Virgin of Las Mercedes.

El Santo Cerro

Juan Infante, one of the two Mercedarians, was Columbus' confessor, and as such always accompanied him. According to legend, he was also with him when Columbus, in early March 1495, while marauding in the vicinity of the fort of La Concepción de la Vega, from the top of a hill, gazed in ecstasy at the beauty of the valley he had named the Vega Real.

Overwhelmed by the exuberant landscape, he thought of honoring God by placing on the top of the mountain -for the first time in America- a gigantic cross, symbol of the Christian faith. Later, Juan Infante had a rustic chapel built next to it to venerate the Virgin of Las Mercedes. Since then, both devotions - that of the Holy Cross and that of the Virgin of Las Mercedes - have been together in what today is called Santo Cerro.

Columbus and the Virgin of Mercy

The devotion spread throughout the island, turning the hill into a place of pilgrimage, reflection and marked devotion. Columbus himself, in his codicil of August 1505, months before his death, recommended to his son Diego to support a chapel where he would pray for his soul, as if with his already hesitant index finger he pointed to the Holy Hill: "and if this could be on the Island of Hispaniola, which God gave me miraculously, I would be happy if it were there where I invoked it, which is in La Vega, which is called La Concepción".

With the arrival in 1527 of Friar Francisco de Bobadilla, Vicar General of the Mercedarians, and twelve other priests, the Mercedarians spread throughout Santo Cerro, Santiago and Azua, building monasteries in those places, which contributed greatly to the strengthening of the devotion to the Virgin of Mercy throughout the island of Hispaniola.

The earthquake of 1641

During the months of August and September 1641, a strong earthquake shook the city of Santo Domingo. Some chronicles state that strong aftershocks lasted for more than forty days, with a death toll of 24 people. Frightened, the inhabitants of the city went to the image of Our Lady of Mercy that is in the Convent of this Order, and, on the eve of her feast of the Nativity (September 7), they experienced the divine favor and some wonders happened. For this reason, the following year, 1615, the Curia and the Royal Audience declared Our Lady of Mercy patroness of the city and the island, celebrating her feast on September 8 of each year. In 1710, by Royal Decree, her feast day was moved to September 24.

The Battle of the Limonade

On January 21, 1691, the Spanish army of Santo Domingo, under the command of Field Master Don Francisco de Segura y Sandoval, confronted the French in the Sabana Real de la Limonade, a confrontation in which the Creoles were victorious. The combat had been hard-fought, and they invoked Nuestra Señora de Las Mercedes. In the body of the battle there was a canvas with her image, while the soldiers from the eastern part of the island invoked the Virgin of Altagracia, whose action was decisive in the triumph of the Creole arms.

From there, the faith in Nuestra Señora de las Mercedes was strengthened and the cult of the Virgin of Altagracia began throughout the island. The battle took place on January 21, the date on which Altagracia Day is celebrated.

The Virgin and Toussaint

In 1801, Toussaint Louverture invaded Santo Domingo in the name of France. The day after his arrival he attended the cathedral, where there were many faithful praying, and requested the parish priest to place the Host on the virile, kneeling with his hands folded on his chest. His assistants informed him that, while he was doing this, some of the damsels in attendance were smiling sarcastically and, what was worse, informed him that three Creole soldiers had turned their backs so as not to salute him.

Angry, Toussaint ordered that the next day everyone gather in the parade ground with the intention of committing a general beheading.

When the next day arrived and all the inhabitants were assembled, men, women and children separated, surrounded by the cavalry with their drawn sabers, ready to slit their throats, Toussaint approached the ladies and with his baton touched them, asking them: "French or Spanish? When he touches Dominga Núñez, she reproaches him: "Bold, learn some manners!". 

Angry, he climbs the stage to order the slaughter. The sky, clear up to that moment, suddenly darkened. Thunder shook the earth and, suddenly, a space opened up in the sky, and a beam of white light appeared. Toussaint, frightened, looked at the light and ordered everyone to withdraw. Asked by his assistants the reason for his attitude, he answered: "It was her, Our Lady! I saw her! I saw her!". The Virgin of Las Mercedes had interceded once again in favor of the Creoles.

Our Lady of Mercy ©Dustin Muñoz

Patroness of the Dominican Republic

When the Dominican Republic was proclaimed on February 27, 1844, after the Trinitarians launched into the air the cry of "God, Homeland and Liberty", three exclamations came from those present at that historic moment: "Long live the Dominican Republic! Long live the Virgin! Long live Duarte!". From that moment on, the Virgin of Las Mercedes was instituted as Patroness of the Dominican Republic.

The authorCésar Arturo Abréu Fernández

Compiler

Spain

Unemployment and occupational accidents, concerns of the Church

Bishops and Church entities ask the public authorities to make an effort to put an end to the scourge of unemployment and "to make work a place of encounter and not a place of conflict".

Maria José Atienza-May 1, 2023-Reading time: 3 minutes

The celebration of May 1st, Workers' Day, highlights the need to continue working for the universalization of decent work that respects the rights of all people. On this occasion, the organizations that promote the platform Church for Decent Work (Caritas, CONFER, HOAC, Justice and Peace, YCW and YCW) and many bishops have dedicated their weekly letters to reflect on work and its main shortcomings.

Occupational accidents

"On this feast of labor, the Church wants us to become aware of our responsibilities in the world of work", these words, from the weekly letter of the Bishop of Cordoba, Msgr. Demetrio Fernández, show the Church's concern about the precariousness of employment suffered by thousands of people in our country.

It is no coincidence that the entities promoting the platform Church for Decent Work have recalled, on the occasion of May Day "in the year 2022 a total of 1,196,425 occupational accidents occurred in Spain, of which 826 were fatal". A "worrying" figure, as the Bishop of Cordoba emphasizes.

In this regard, the entities that make up the platform are Church for Decent Work have expressed their support for the creation of "solidarity movements that defend health and safety at work together with other people and groups; to strengthen associations to reinforce dialogue with the Administrations; and to support the work carried out by trade unions to maximize prevention and demand compliance with labor regulations".

The person at the center

The note issued by the platform Church for Decent Work points out that "work is for life" and denounces that the "economic logic of this system separates work from the person, strips the person of his or her essence and creative capacity and of his or her very being; it builds precariousness, insecurity and subjects the worker to long working hours, to high production rates and deprives him or her of a well-deserved rest". "When the person is dislocated from the center, selfishness appears in all directions. Exploitation of the person, abuse in the schedules and in the production, precariousness in the working conditions. And in the sense of the worker, absenteeism, lack of interest, lack of responsibility". Msgr. Demetrio Fernandez in relation to this lack of humanity in labor relations.

The drama of unemployment

For its part, the archbishop of Toledo has fixed his gaze on the drama of unemployment, which affects some 3 million people in Spain. For Msgr. Cerro Chaves, "when there is no work, the panorama of the present and the future darkens. Without work, when unemployment is installed in society, in families, in young people, it affects physical, psychological and spiritual health. Without work, it is easy for people to fall ill and many find it difficult to find the meaning of life".

Work, a means of sanctity

Both the Archbishop of Toledo and the Archbishop of Cordoba emphasize in their letters how work is a means of holiness for ordinary Christians.

"With the proper work a person can take care of his own needs and those of his family, he can project his life and take care of his vital needs, he can make a better world", says Msgr. Fernandez who encourages us to follow the example of "Jesus the worker with his father Joseph the worker, [so that] each one of us contributes the best of ourselves to build a new world, also a new world in labor relations".

Thus, Cerro Chaves concludes his letter with the following reminder Laborem Exercens John Paul II and underlining his prayer that "the mission that through work one's own dignity is dignified is fulfilled, doing good and knowing as Christians that work is also a means of holiness.

Culture

Our Lady of Altötting

The shrine of Altötting in Bavaria is one of the oldest in Germany and the one that receives the most visits throughout the year. It is one of the "Shrines of Europe", the seven most outstanding Marian shrines in Europe, and has received papal visits from Pius VI, St. John Paul II and Benedict XVI.

José M. García Pelegrín-May 1, 2023-Reading time: 3 minutes

The Marian invocation that probably enjoys the greatest devotion in Germany - at least it is the Marian shrine that receives the most visits - is the Brown Madonna ("Schwarze Muttergottes") of Altötting, a Bavarian town located about 90 kilometers east of Munich. On their web page they include the testimony of Benedict XVI, who described Altötting as "the heart of Bavaria and one of the hearts of Europe". He continues: "For more than 1250 years it has been the spiritual center of Bavaria and, for more than 500 years, the most important Marian shrine in Germany".

In addition, together with Częstochowa (Poland), Einsiedeln (Switzerland), Lourdes (France), Loreto (Italy), Fatima (Portugal) and Mariazell (Austria), is one of the so-called "Shrines of Europe", the seven most important Marian shrines in Europe.

The sanctuary

Although the first chapel was built in the 8th to 10th centuries, the present form is due to the 15th century Gothic additions, which coincided with a tradition that made it known throughout Germany and beyond, and which marks the beginning of the shrine's history: it is said that in 1489, a three-year-old boy fell into a river and drowned. After rescuing the lifeless child, the desperate mother took him to the chapel dedicated to Our Lady and placed him on the altar. There she began to pray with others for the salvation of her son, and after a short time, life returned to the body of the apparently dead child.

The present image, 64 centimeters high, was probably carved from linden wood in Burgundy or the Upper Rhine region and arrived in Altötting in the 14th century. Its black hands and blackened face are reminiscent of a type of wood carving that was widespread in the early Middle Ages: there are 272 "black virgins" in Europe. Among the most famous are those of Einsiedeln, Loreto, Częstochowa, and Montserrat. In addition to silver inlays, the image has been covered since 1518, initially with fabrics from the wedding dresses of Bavarian princesses. The Elector Maximilian I (1573-1651) of Bavaria donated the scepter and crown.

Both the interior and exterior walls of the holy chapel are covered with more than 2000 votive images, donated in gratitude for the miracles worked through the intercession of Our Lady of Altötting. Part of the pilgrims surround the chapel, some on their knees and carrying wooden crosses, to commend their intentions to Our Lady. In addition, in the chapel are buried the hearts of prominent Bavarian personalities, including Emperor Charles VII (1697-1745), six kings, including the famous Ludwig II (1845-1886), three prince electors, twelve prominent noblewomen and five bishops.

Papal visits

The Altötting shrine has been visited by three popes. The first documented papal visit dates back to 1782, when Pius VI - who had been coldly received by Emperor Joseph II in Vienna - was warmly welcomed in Bavaria. He returned to Rome via the Marian shrine at the invitation of the Bavarian Elector Karl Theodor. Pius VI celebrated Mass in the holy chapel and gave his blessing to a crowd gathered there.

On November 19, 1980, he was in Altötting, Germany. St. John Paul II. The visit to the Marian shrine was one of the highlights of his first trip to Germany as Pope. The Mass with the Pope brought together more than 60,000 faithful - including the author of these lines - on the esplanade of the chapel. The Pope was accompanied by the Archbishop of Munich, Cardinal Joseph Ratzinger, as host. On the occasion of his trip, John Paul II planted a linden tree. The "papal linden tree" and a larger-than-life bronze statue commemorate this visit.

Benedict XVI's relationship with Altötting was very close throughout his life. He was born on April 16, 1927 in Marktl am Inn, about 15 kilometers from the Marian shrine. In the preface to the city guide, he writes: "I had the good fortune to be born very close to Altötting. Therefore, the pilgrimages to the shrine with my parents and siblings are among my earliest and most beautiful memories."

After accompanying John Paul II in 1980, and while he was Prefect of the Congregation for the Doctrine of the Faith, Cardinal Ratzinger She came on several occasions. These were both official visits - in 1989 to celebrate the 500th anniversary of the shrine and in 1999 on the occasion of the 400th anniversary of the Marian congregation - and private visits, for example on the occasion of his 75th birthday. In 2006, as Pope, he visited Altötting as part of his visit to Bavaria. There he was made an honorary citizen of the city.

In May 2021, Pope Francis chose Altötting as one of the locations for the "prayer marathon" to pray for the end of the pandemic caused by COVID-19.

The Vatican

Pope bids farewell to Hungary with a call for hope

Sunday, April 30, was the last day of Pope Francis' apostolic journey to Hungary. During the day, the Holy Father celebrated Holy Mass and had a meeting with cultural and academic representatives.

Paloma López Campos-April 30, 2023-Reading time: 6 minutes

At 6 p.m. a plane took off from Hungary to take Pope Francis back to Rome. After a few full days in the Hungarian nation, the Holy Father bid farewell in a ceremony without speeches at Budapest's international airport.

Just a few hours earlier, Francis celebrated Holy Mass in Kossuth Lajos Square, where the Hungarian Parliament is located. During the homily, the Pope invited all the participants to contemplate the figure of the Good Shepherd, Jesus Christ, taking the today's readings. For this reason, he noticed two of Jesus' actions, which, as the GospelHe works for his sheep: first he calls them, then he leads them out".

God's call

That initial call of the Lord is the origin of new life. "At the beginning of our salvation history is not us with our merits, our abilities, our structures; at the origin is God's call, his desire to reach us, his concern for each one of us, the abundance of his mercy that wants to save us from sin and death, to give us life in abundance and endless joy."

The Pope emphasized that Christ, long before any of us could respond, "bore our iniquities and bore our faults, leading us back to the heart of the Father". And not only that, but "even today, in every situation of life, in what we carry in our hearts, in our wanderings, in our fears, in the sense of defeat that sometimes assails us, in the prison of sadness that threatens to imprison us, He calls us."

From God's universal call is born one of the essential characteristics of the Church: catholicity. As Francis explained in his homily, "this is catholicity: all of us Christians, called by name by the Good Shepherd, are invited to welcome and spread his love, to make his sheepfold inclusive and never exclusive. And, therefore, we are all called to cultivate relationships of fraternity and collaboration, without dividing ourselves among ourselves, without considering our community as a reserved environment, without allowing ourselves to be dragged down by the concern to defend each one's own space, but opening ourselves to mutual love".

A Church on the way out

The Pope then explained the second action of Christ narrated in the Gospel. "First we are gathered into the family of God to be constituted his people, but then we are sent out into the world so that, with courage and without fear, we may be heralds of the Good News, witnesses to the love that has regenerated us."

It is the Lord himself who "urges us to go out to our brothers and sisters. And let us remember it well: all of us, without exception, are called to this, to go out of our comforts and have the courage to reach all the peripheries that need the light of the Gospel".

Pope greets people after Holy Mass (CNS photo/Vatican Media)

But what does it really mean to be a Church going forth? The Holy Father summed it up in a single phrase during the sermon: "to be on the way out" means for each of us to become, like Jesus, an open door.

Francis insisted on this idea by making a request addressed to all. "Please, let us open the doors! Let us also try - with words, gestures, daily activities - to be like Jesus, an open door, a door that never closes in anyone's face, a door that allows us to enter to experience the beauty of the Lord's love and forgiveness."

Finally, the Pope wanted to send to all Christians, and especially to Hungarians, words of encouragement. He asked that "we should never lose heart, never let ourselves be robbed of the joy and peace that he has given us; let us not close ourselves up in problems or apathy. Let us allow ourselves to be accompanied by our Shepherd; with Him, our lives, our families, our Christian communities and all Hungary will shine with new life".

Saint Mary, Queen and Patroness

The Holy Father prayed the Regina Caeli and gave a brief meditation, as he does when he presides the prayer from the Vatican. In his words he thanked the political representatives, diplomats and authorities for their presence. He also addressed the priests, seminarians, consecrated men and women, members of the clergy and representatives of other religions to thank them for their collaboration and assistance.

In his meditation, he wanted to place all Hungarians under the protection of the Virgin Mary. He included in this petition the whole of Europe, saying: "from this great city and from this noble country I would like to entrust once again to her heart the faith and the future of the entire European continent, which I have been thinking about these days and, in a particular way, the cause of peace".

The Pope continued his prayer: "You are the Queen of peace, instill in the hearts of men and of those responsible for nations the desire to build peace, to give the young generations a future of hope, not of war; a future full of cradles, not of tombs; a world of brothers, not of walls".

And he concluded with the following words: "We pray to you for the Church in Europe, that she may find the strength of prayer; that she may discover in you humility and obedience, the ardor of witness and the beauty of proclamation. To you we entrust this Church and this country".

Cultivating knowledge

During his last meeting, Pope Francis met with representatives of the cultural and academic world. At the beginning of his speech, taking the Danube River as an image, he paused for a moment to speak about culture, which "in a certain sense, is like a great river: it flows through various regions of life and history, putting them in relation, it allows us to navigate the world and embrace distant countries and lands, it satiates the mind, waters the soul, makes society grow. The same word culture derives from the verb cultivate. Knowledge entails a daily sowing that, penetrating the furrows of reality, bears fruit".

The Pope took several examples from the writings of Romano Guardini to speak about culture. In the face of a gloomy analysis that could be made about knowledge and technique used solely to obtain power, Francis called for universities to become the opposite. "The university is, in fact, as the name itself indicates, the place where thought is born, grows and matures open and symphonic. It is the temple where knowledge is called to free itself from the narrow limits of having and possessing to become culture, that is, the cultivation of man and his fundamental relationships: with the transcendent, with society, with history, with creation."

Culture and contemplation

Culture, properly understood, "deepens contemplation and molds people who are not at the mercy of the fashions of the moment, but well rooted in the reality of things. And who, humble disciples of knowledge, feel that they must be open and communicative, never rigid and combative".

In this way, immobility is excluded, because "those who love culture are never satisfied, but carry within themselves a healthy restlessness. He searches, questions, risks and explores; he knows how to leave his own certainties to venture with humility into the mystery of life, which is harmonized with restlessness, not with habit; he is open to other cultures and realizes the need to share knowledge".

Knowing yourself

Along with culture, self-knowledge grows. The Pope recalled the phrase of the Delphic oracle: "Know thyself". "But what does it mean to know yourself? It means to know how to recognize one's limits and, consequently, to curb one's presumption of self-sufficiency. It does us good, because it is above all by recognizing ourselves as creatures that we become creative, immersing ourselves in the world, rather than dominating it. And while technocratic thought pursues a progress that admits of no limits, the real man is also made of fragility, and it is often precisely there that he understands that he depends on God and that he is connected to others and to creation.

To summarize the idea, Francis said that "to know oneself requires holding together, in a virtuous dialectic, the fragility and greatness of man. From the wonder of this contrast arises culture; never satisfied and always searching, restless and communitarian, disciplined in its finitude and open to the absolute. I would like you to cultivate this passionate discovery of truth".

Search for truth

The Pope concluded his speech by inviting everyone to seek the truth, rejecting ideologies. "It was Jesus Christ who said: 'The truth will set you free'".

For this reason, the Holy Father explained that "the key to accessing this truth is a knowledge that is never detached from love, relational, humble and open, concrete and communitarian, courageous and constructive. This is what universities are called to cultivate and faith to nourish. I therefore wish this and all universities to be a center of universality and freedom, a fruitful work of humanism, a workshop of hope".

A short and fruitful visit

After the meeting at the university, Francis went to Budapest's international airport for a 6:00 p.m. flight directly to Rome, ending his apostolic journey in Hungary.

Pope Francis bids farewell to Hungary at Budapest International Airport (CNS photo/Vatican Media)
Initiatives

Gastronomic Fair of the Sea for parishes in Nicaragua

The parish of St. Thomas the Apostle is holding a Gastronomic Fair in Nicaragua to help with charitable works organized by the Catholic Church.

Néstor Esaú Velásquez-April 30, 2023-Reading time: 2 minutes

The parish community of Santo Tomás Apostle, in the diocese of León, Nicaragua, is preparing this April 29 and 30 to hold the 27th edition of the Gastronomic Fair of the Sea, an initiative that offers local, national and foreign visitors different seafood products.

The parish of St. Thomas the Apostle is located in the Port of Corinto, which is the main commercial port of the country and the second most important for the arrival of cruise ships.

The beginnings

It was Joseph Schendel, a priest of German origin, who initiated different social projects in this parish, projects that have been continued by the different parish priests. priests who have succeeded him. For more than 40 years this parish has been creating projects to help the poorest and neediest, which are materialized in several charitable works: Santa Eduviges Home for the Elderly, Parish Institute Presbítero Emilio Santiago Chavarría, Children's Dining Room, Parish Dispensary, a special education school, Parish Caritas and the Catholic channel Santa Cruz Television. 

To support these works, 27 years ago a woman named There Arana had the initiative to make a fair with seafood products. This fair grew with the help of all the communities of the parish and hearts of good will. Later it became known as the "Gastronomic Fair of the Sea", whose organization and execution has always been the responsibility of the Catholic Church in Corinto, for the benefit of the social works of this parish community.

Teamwork

The management of the preparation of the fair corresponds to the different commissions, integrated by parishioners of the parish of Santo Tomás. These have different roles for the good execution of the services offered to all visitors and begin their work months before the celebration of the Fair.

What began 27 years ago today counts on the collaboration of more than three hundred people, including parishioners, institutions, municipal services, port workers, the Church and others who identify with the cause.

Last Tuesday, April 18, the fishing boat that brought the seafood that will be delivered to the communities for the preparation of the more than fifty dishes that will be offered on April 29 and 30 in the twenty-seventh edition of the Gastronomic Fair of the Sea.

On April 24, Marcos Francisco Diaz Prado, current pastor of the parish of St. Thomas the Apostle, presented at a press conference the progress and preparations for this fair. He also emphasized the importance of this event in the support of the charitable works carried out by the parish.

The authorNéstor Esaú Velásquez

The Vatican

Pope Francis outlines the Gospel path in Hungary

During his second day in Hungary, Pope Francis visited the poor and the sick, met with young people, the Greek Catholic community and the Orthodox Metropolitan of Budapest and Hungary.

Federico Piana-April 29, 2023-Reading time: 3 minutes

Pope Francis early this morning began the second day of his apostolic journey to Hungary. Shortly before 9 a.m., he paid a visit to the Catholic center dedicated to Blessed László Batthyány-Strattmann, which includes an institute for the blind and a home for visually impaired children with special educational needs.

After entering some of the rooms that house the little ones, some of whom are seriously ill, the Holy Father wanted to express his gratitude for all that this institute accomplishes, thanks to the generosity of its workers. "This is pure Gospel. Jesus came to take reality as it was and to carry it forward. It would have been easier to take ideas, ideologies and carry them forward without taking reality into account. This is the Gospel way, this is the way of Jesus," said the Pope, addressing the director of the center, Father György Inotay, arm in arm.

Embracing the poor and refugees

Afterwards, it was in the church of St. Elizabeth of Hungary where the Pontiff ideally embraced all the refugees and the poor of the country. The parish was packed with 600 people from all over the country and refugees from different parts of the world such as Pakistan, Afghanistan, Iraq, Iran and Nigeria.

Pope Francis was moved to listen to the testimonies of a refugee family from Ukraine, of the mother of a Greek Catholic family and of a married couple who dedicate their lives to welcoming and supporting those most in need. In his address, the Holy Father recalled that "charity is not simply material and social assistance, but is concerned with the whole person and desires to set him or her on his or her feet with the love of Jesus: a love that helps to acquire beauty and dignity."

The Pope with the Greek-Catholic community

A few steps from the Church of St. Elizabeth of Hungary is the parish dedicated to the protection of the Mother of God. And it was here that, immediately after his embrace of the poor and refugees, Pope Francis met with the Greek Catholic community of Budapest.

The Metropolitan Archbishop of Hajdudorog, Msgr. Péter Fülöp Kocsis, welcomed the Pontiff in what turned out to be a brief visit in which there was no speech by the Pope. In his welcoming address, the Archbishop wanted to emphasize how the proximity of the two churches, one of Latin rite and the other of Byzantine rite, represent "the poetic and theological image of the two lungs, that of the East and that of the West, with which the Church of Christ breathes, giving life to the Mystical Body".

Pope to young people: aim high, Jesus believes in you

Take in your hands "your life to help the world to live in peace. Let us ask ourselves, each one of us: what am I doing for others, for the Church, for society? Do I live thinking of my own good or do I put myself at stake for someone else, without calculating my own interests? ".

To the thousands of young Hungarians gathered this afternoon at the László Papp Budapest Sports Arena - the last public meeting today before the private meeting this afternoon with members of the Society of Jesus - the Pope addressed these profound questions, suggesting that they begin to ask themselves about the ability to love according to Jesus, that is, to serve. After listening to the testimonies of the young people, Francis also exhorted them to overcome every obstacle by placing themselves in close relationship with the Lord: "Prayer," said the Pope, "helps to do this, because it is a dialogue with Jesus.

The Pope and the Orthodox Metropolitan Hilarion

There was also an unscheduled audience. This morning, at the end of the first part of the day's engagements, at the nunciature in Budapest, the Pope received privately the Orthodox Metropolitan of Budapest and Hungary, Hilarion. The Holy See Press Office reported that "the conversation was cordial and lasted about 20 minutes".

The authorFederico Piana

 Journalist. He works for Vatican Radio and collaborates with L'Osservatore Romano.

The Vatican

Pope in Hungary: "The poor and the needy are at the heart of the Gospel".

The Pope continued his trip to Hungary visiting the children of the Blessed László Batthyány-Strattmann Institute and the poor and refugees. He also had a brief meeting with Metropolitan Hilarion, representative of the Russian Orthodox Church.

Loreto Rios-April 29, 2023-Reading time: 2 minutes

After celebrating Mass in private earlier in the morning, the Pope visited the children at the Blessed László Batthyány-Strattmann Institutewhere he arrived at around 8:45 a.m. The director, György Inotay, greeted the Pope in his welcoming speech with the Franciscan prayer, thanking the Pontiff for his visit. Afterwards, the Pope went to the Church of St. Elizabeth of Hungary for a meeting with the poor and refugees.

Meeting with the poor and refugees

Francis was received by the parish priest and the president of Caritas Hungary, Msgr. Antal Spányi. "Bishop Ottokár Prohászka urged the Hungarian Church to engage responsibly and effectively with the needy as early as the beginning of the 20th century, and in 1931 Caritas was founded and continued its work with great vigor until 1950, when it was banned by the communist regime. However, it continued to work almost clandestinely in the parishes until 1991, when Caritas Hungary was officially reinstated," said Spányi in his welcoming address.

The meeting included the testimony of a Greek Catholic family, a refugee family from Ukraine and a deacon and his wife.

"The trip took several days, we were very tired, we were able to take very little with us. When we arrived in Hungary, at first there were good people who took care to provide us with accommodation and gave us the help we needed. Later they took us in at the Caritas Catholic Integration Center. We received financial help (...) which was a lifeline for my family in the first days of poverty, and also gave us encouragement and hope. For us and our children, Hungary was the beginning of a new life, a new possibility. Here we were welcomed and found a new home," explained Oleg Yakovlev, father of the Ukrainian refugee family.

Speech at the Church of St. Elizabeth of Hungary

The Pope then gave a speech in which he thanked the Hungarian Church for its charity towards the poor. He pointed out that "the poor and the needy - let us never forget it - are at the heart of the Gospel: Jesus, in fact, came 'to bring the Good News to the poor' (Lc 4,18). They, then, indicate to us an exciting challenge, so that the faith we profess does not become a prisoner of a cult far removed from life and does not become prey to a kind of 'spiritual egoism', that is, of a spirituality that I build to the measure of my inner tranquility and my satisfaction".

In conclusion, he pointed out that "when you strive to bring bread to the hungry, the Lord makes joy blossom and perfumes your existence with the love you give. I wish you to always bring the perfume of charity to the Church and to your country. And I ask you, please, to continue to pray for me".

Following his speech, the Pope paid a visit to the Greek Catholic community of Budapest in the Church of the Protection of the Mother of God.

After lunch at the Nunciature, he had a cordial meeting with Metropolitan Hilarion, representative of the Church of Russia.

In the afternoon, the Holy Father met with young people at the Papp László Budapest Sports Arena.

Pope meets with young people in Budapest
Culture

Samuel Sueiro: "For Henri de Lubac to do theology was to announce the faith."

The French Episcopal Conference has opened the process of beatification of Henri de Lubac. Samuel Sueiro, doctor in Theology and coordinator of the scientific committee in charge of the Spanish edition of his complete works, talks to us about the great French theologian.

Loreto Rios-April 29, 2023-Reading time: 7 minutes

On March 31, the French bishops voted to open the cause of beatification of the theologian Henri de Lubac (1896-1991). Ediciones Encuentro is currently working on the publication in Spanish of his complete works.

How did you become interested in Henri de Lubac?

I got to know H. de Lubac mainly while working on my doctoral thesis. I concentrated on one of his last works, unfinished by his own admission: The spiritual posterity of Joachim of Fiore. I was able to immerse myself in his archives and learn about his theological concerns. In the end, it was like peeking into the whole of his thought through a small window.

I admire the profound unity in his biography between the ideas he develops and the vocation he lives. Or, to put it another way, I think it is truly fortunate to have a witness like de Lubac: a great connoisseur of tradition who, from it, helps us to discern at every moment what God asks and what God gives us, for the Church and for the world.

And from the field of theology there is a phrase of his that has always resonated in me in a special way: "The true theologian," he says, "has the humble pride of his title of believer, above which he places nothing. For him, doing theology meant proclaiming the faith in dialogue with today's world, and to do so he had to look at the great tradition, discern the issues at stake, but above all be a believer, open to accept the life that God offers us.

Henri de Lubac is one of the most relevant intellectuals of the 20th century. What challenges have you encountered when translating him?

There were already quite a few translated books by Henri de Lubac in Spanish. We have had many of them for many years. But it is true that Ediciones Encuentro was considering the possibility of making a translation of the critical edition of the Complete Works of Henri de Lubac. A collection launched in French in 1998 that aims to reprint everything that Henri de Lubac had published, but accompanied by introductory studies, notes, explanations, indexes... The usual instruments of the critical edition of an author.

Right now the complete work is planned in 50 volumes, of which thirty are well advanced. Encuentro's editorial project is centered on this new edition. There is a scientific committee that endorses the collection and works on the different volumes, so that each case is evaluated: if in some titles the Spanish translation we already have is good, we try to buy the rights or revise it; if not, we order a new one and revise it, etc. In this sense, perhaps these are the main challenges.

There is a very hard work of rereading and adaptation of the critical apparatus, reviewing each reference -always very numerous in the case of an author like H. de Lubac, the fruit of an impressive erudition-. Basically, it is a matter of helping the reader and the Spanish-speaking researcher. That is why it is a slow work. In this sense, Ediciones Encuentro has made a commitment to one of the great theologians of the 20th century that is a great legacy for the 21st.

Which of your works would you recommend to today's readers? Could you mention one in particular that has had a special relevance for you?

As I said, the panorama of the complete work adds up to fifty titles. Choosing one among fifty is frankly very difficult. Even so -as it is a question of taking a risk-, I would mainly opt for two. The first is Catholicism. Social aspects of dogma. It is his first great book and, for many, his great programmatic work, because it contains the germ of the great intuitions that Henri de Lubac will develop as he faces the various circumstances through which his biography will pass.

Approach Catholicism is to rediscover in the great wellsprings of the patristic and medieval tradition those fresh waters in which to immerse oneself and from which to drink in order to move forward. It is to enter into that great potential of the Christian tradition, capable of showing - as he says - the social aspects, which are not at all fictitious, but which weave a communion with God and, therefore, with others, unceasingly fruitful. On a personal note, the second book that I would highlight, in addition to Catholicismis its Meditation on the Church. It was originally conceived as a series of conferences for the formation of the clergy at the end of the 1940s. The book was sent to press in 1950, although due to various circumstances it was not published until three years later.

If we compare, for example, the chapters, themes and expressions that we find in Meditation on the Church with the dogmatic constitution Lumen gentium on the Church we discover an astonishing harmony. Between one text and the other there is more than a decade of distance and, nevertheless, both share really similar intuitions and approaches. Because they place us before an understanding of the Church that today may sound very commonplace -thank God-, but which at the time implied a novel and necessary approach, to understand the Church as mystery, as mediation, sacrament... Also from its own vocation, from the vocation of knowing itself to be a community chosen by a God who wants to count on us, who does not want to be a God without us.

St. John XXIII appointed Lubac as a member of the Preparatory Commission for the Second Vatican Council. What is the relationship of Lubac's thought to the Council?

In the summer of 1960, half in passing, Lubac learned that he had been appointed by John XXIII as an expert advisor to the Council's Preparatory Commission. His work is very difficult to pinpoint if we want to look for it in a specific text or passage, but scholars who have analyzed this question have first perceived a great harmony between Lubac's main intuitions and many of the Council's ideas. Lubac had to work not only in the preparation, but later John XXIII appointed him advisor to the Council. Once it began, he belonged to the advisory commission of the Council and had to work on many texts.

To stick to the four major constitutions, it is easy to see how they are in harmony with the text of Lumen gentium -as I have just pointed out, not to mention with Dei Verbum -whose commentary is one of the most valuable to this text, the position of the Church before the modern world reflected in the famous Scheme XIII -which would give rise to Gaudium et spes- even some great experts such as J. A. Jungmann, who worked on the first approved constitution, have been involved in this process.Sacrosanctum Concilium-They recognize the Lubacian imprint on the theological relationship between the Eucharist and the Church.

But also in other documents we can find this fundamental harmony between his theology and the conciliar magisterium: atheism or dialogue with other religions are themes where the convergence is total. To use a very eloquent expression of Joseph Ratzinger, in his opinion, perhaps H. de Lubac was the most influential theologian in the "mentality" of the Council Fathers. He was not the theologian in vogue, one of those who made the most statements to the press, and nevertheless, in the mentality that discerned within the classroom how to propose the faith at the height of the times, the influence of Henri de Lubac was certainly decisive.

It should not be forgotten that Lubac was over sixty-five years old when the Council began and had a mature body of work behind him. Paul VI himself, for example, had confessed to being a great reader of Henri de Lubac before becoming Pope. He never concealed his admiration for Lubac's witness. Even when he was Pope, he did not lack occasions to mention him expressly. I honestly believe that, without the theological efforts of people like Henri de Lubac and others of his generation, it would not have been possible to have such a fruitful work as the Second Vatican Council.

You were a friend of Ratzinger and St. John Paul II. What can you tell us about this friendship, both intellectually and personally?

In the elaboration of some conciliar documents, I think especially on the occasion of the famous Scheme XIII, H. de Lubac shared many working sessions with the then Archbishop of Krakow.Karol Wojtyła- and from there a rich friendship was forged. From that time on, Wojtyła himself asked him for some forewords to his books, and he was a great promoter of the translation of Lubac's works into Polish. The relationship was woven especially during the Council.

When, many years later, in 1983, he created him a cardinal, there is a colorful anecdote, which is collected in the second volume of the Works published by Encuentro -Paradox and mystery of the Church-I would like to share an anecdote - as I say - of a conversation around the table between John Paul II and Henri de Lubac, acknowledging each other's work on the conciliar texts. Certainly there was a theological friendship, so to speak. They were well acquainted with each other's thinking and there is a mutual influence. Of his relationship with Ratzinger I have already mentioned his eloquent conviction about his influence on the mentality of the conciliar fathers.

But Ratzinger himself has confessed on several occasions how the book Catholicism marked a milestone for him in his theological elaboration, already from his time as a theology student: to see that there was a way of thinking about the faith that returned to the great tradition and that did not get entangled in questions that were sometimes so dry because they were detached from the more spiritual side of the faith... After the Council, as a member of the International Theological Commission and other circles such as the journal CommunioRatzinger, for example, always confessed his admiration and his debt to Lubacian thought.

What is the status of your beatification process and what steps are to be expected now?

First of all, I believe that he is to be welcomed as good news. He is perhaps the only recent contemporary theologian on the road to the altars. It is a work that had been initiated some years ago, especially by the then Archbishop of Lyon, Cardinal Philippe Barbarin, who, being himself a seminarian in Paris, often visited Lubac and was able to immerse himself in his theology at his hand.

As Archbishop of Lyon, I believed that undertaking this discernment on the person of H. de Lubac was a debt owed to the diocese itself, because it was the great city around which Henri de Lubac's teaching and the first years of his theological elaboration developed. This is how this process began. Various testimonies were collected from people who knew Henri de Lubac. Henri de Lubac closely. I know that among them the testimony of Pope Emeritus Benedict XVI was compiled and that it was one of the most eloquent, if I may say so.

In order to begin the cause, the French Episcopal Conference has given the green light to proceed. For the time being, we will be reviewing his life, trying to detect his heroic virtues to see if in his doctrine as well as in his life we perceive a clear path of holiness. Let us hope that this will continue. I know that from the International Association Cardinal Henri de Lubac we are working not only for the diffusion of his work with scientific rigor, but also to bring forward this good news, as is the eventual beatification of Henri de Lubac.

Family

The value of parenthood

Today's Western society is experiencing an identity crisis with respect to the meaning and role of fatherhood. Rediscovering fatherhood, its meaning and its complementarity with motherhood is key to the recovery of the basic social fabric.

José Miguel Granados-April 29, 2023-Reading time: 4 minutes

The figure of the male-father, in communion and complementarity with the female-mother, is truly great. However, for various reasons, in our culture there is an identity crisis with respect to the meaning and role of the father. Thus, for example, his authority is often misunderstood or misrepresented.

Therefore, we attempt to answer the question about the value of parenthood by considering its fundamental dimensions. But let us begin with the consideration of a significant analogy.

Protect

"-I am Aragorn, son of Arathorn, and if by life or death I can save you, so will I." These are the words of the heir to the crown of the kingdom of Gondor - addressed to the "hobbit" Frodo, the modest bearer of the ring of dark power that he must destroy, in a mission of decisive importance and almost impossible - in the famous epic The Lord of the Ringsby J. R. R. R. Tolkien.

The noble task of the ruler consists in safeguarding his subjects with prudence and fortitude, uniting them, defending them from their enemies, achieving peace, working selflessly for the prosperity of his people, consolidating the territory, guaranteeing the fulfillment of just laws, ensuring the exercise of fundamental rights and freedoms, promoting social initiative and solidarity with the most needy... The ruler who fulfills these functions deserves obedience and respect.

For his part, the father's mission is to protect, that is, to create a safe habitat for the members of his family. The diligent father uses all his strength and abilities to defend his family members: he strives and risks so that they can live and grow in a peaceful home, in a trusting environment; he passes on to them the inheritance of a dignified and profitable existence. The father manifests his responsibility towards his offspring: he considers them as a part or extension of himself, and takes care of them. Sigmund Freud was right to say: "I can think of no childhood need as strong as the need for a father's protection."

Giving life

To be a father means to unite oneself to one's spouse in order to beget in love: it means to offer the seed of oneself, to assume with grateful wonder the miracle of each human life and the fruitfulness of one's own flesh and blood in conjugal communion.

The process of human development involves the passage from filiation to spousal parenthood. To be a child means to recognize the gift received: to accept with a clear conscience the existence of someone who precedes me, of a good father and a good mother who have transmitted my being with generous love. The first consequence is joyful gratitude, in the form of respect and honor to those who have originated one's own life.

Commit

After discovering and assuming one's filial identity, one must advance in one's personal development until one reaches nuptiality. This implies the unfolding of the gift received through the effort in one's own maturation and growth, in order to reach the height of the great gift of humanity received.

The child leaves childhood and grows up: little by little he becomes an adult and becomes capable of commitment, self-giving and self-giving. The spousal dimension leads him to make promises in a deliberate way: in this way he establishes covenant bonds, becomes responsible for persons, assumes directive tasks in personal and community life. He also understands that he must remain faithful to the word he has given and loyal to the persons united to him by just bonds. Fabrice Hadjadj rightly points out that paternity "it is an adventure: the risk of a future for the other... as the father hides, pushing his children forward".

On the other hand, immaturity implies the irresponsibility of those who refuse to make commitments and do not want to live for others, but selfishly opt for their own interest or comfort. Then, his existence is frustrated: he stagnates in an infantile individualistic phase, does not reach the adult condition, renounces to grow; betrays his existential mission to make of his own life a gift; fails to fulfill his intimate vocation to transmit the life received, to take care of it and to increase it; breaks some link in the chain of the family tradition, renounces to his own role in existence, and harms the community. In this sense, the writer Mario Francis Puzo said: "a man who does not know how to be a good father is not a real man".

Guide

Pope Francis recalls that "Being a parent means introducing the child into the experience of life, into reality. Not to hold him, not to imprison him, not to possess him, but to make him capable of choosing, of being free, of going out".

In fact, the father - in collaboration with the mother - is the one who first inserts the new generations into the social and working world: he educates them in the importance of participating in a community as an active member; he also instructs them in the virtues of living together; he testifies to the need to resist in tribulations, to remain serenely in the assigned position, fulfilling one's obligations in the service of others. And, finally, every earthly father, being someone fallible, is called to show - with his humble and courageous example of overcoming - the importance of overcoming one's limitations and mistakes, as well as the courage to get up after falls and failures.

In short, the good father is a shepherd who guides his family: he defends, orients, leads, stimulates, feeds, nourishes, heals, corrects, offers rest and care, leads on the right path; he is a teacher of true values: he teaches the moral good; he shows by his life how to live in the truth of love; he communicates the memory of tradition, the wisdom of a people and its culture; he must be a reference, model and guide, pointing out the path and the meaning of life: he goes ahead, with perseverance, transmitting courage and hope. Truly, it is a sublime task: as G. K. Chesterton affirmed, "God chooses ordinary men as fathers to carry out his extraordinary plan.".

Reflect

In short, the proper presence of the father unites, soothes, comforts, balances, blesses. In this way, it leads towards the goal, it puts in contact with the roots and the end of life, with the transcendent God, source of all gifts.

Said C. S. Lewis said that the famous Christian writer George MacDonald "learned first of all from his own father that Fatherhood has to be at the heart of the universe." For every father is called to be, in the last analysis, a participation, a glimpse and reflection of God the Father himself, "from whom every fatherhood in heaven and on earth is named." (Eph 3:15).

The Vatican

Pope Francis in Hungary: "Christ guides history".

During his apostolic journey to Hungary, Pope Francis gave a speech at his meeting with bishops, priests, seminarians, consecrated persons and pastoral ministers.  

Paloma López Campos-April 28, 2023-Reading time: 3 minutes

As part of the apostolic journey to HungaryPope Francis met with priests, seminarians, bishops and consecrated persons. During his speech he wanted to remind everyone of one of the most important requirements: "to interpret the changes and transformations of our time, trying to face the pastoral challenges in the best possible way". Something that, Francis affirmed, "is only possible by looking to Christ as our future".

If we forget that Jesus is the future and that our life is in his hands, "we will look for human means and instruments to defend ourselves from the world, enclosing ourselves in our comfortable and tranquil religious oases; or, on the contrary, we will adapt ourselves to the changing winds of worldliness and, then, our Christianity will lose vigor and we will cease to be salt of the earth".

The interpretation of history

Therefore, the Holy Father encouraged us to avoid two temptations in the interpretation of history: on the one hand, the catastrophic reading, "which feeds on the defeatism of those who repeat that all is lost, that the values of the past no longer exist, that we do not know where we will end up"; and on the other hand, the naive interpretation that hides in conformism. The solution is to "welcome as a fruitful plant the time in which we live, with its changes and its challenges, because through all this the Lord is drawing near. In the meantime, we are called to cultivate the time that has come to us, to read it, to sow the GospelWe are called to a prophetic welcome".

Recognizing God's presence

Francis defined this acceptance as the recognition of "the signs of God's presence in reality, even where it does not appear explicitly marked by the Christian spirit and comes to meet us with that character that provokes and challenges us". At the same time, it is the ability to see everything through the lens of the Gospel.

In the face of today's prevailing secularism, "the temptation can be to become rigid, to close ourselves off and adopt a combative attitude. But such realities can represent opportunities for us Christians, because they stimulate faith and the deepening of certain themes".

Openness to dialogue

The current situation, the Pope pointed out, demands that we Christians open ourselves to dialogue, which is not easy either, in part also because of the overload of work that many priests suffer.

For this reason, "it is necessary to begin an ecclesial reflectionsynodalWe must all work together to update pastoral life, without being satisfied with repeating the past and without being afraid to reconfigure the parish in the territory, but making evangelization a priority and initiating an active collaboration between priests, catechists, pastoral workers and teachers".

Testimony of communion

But Francis warned that good pastoral care is only possible by following the commandment of love given by Christ. "If we are distanced or divided, if we become rigid in our positions and in groups, we do not bear fruit. It causes sadness when we are divided because, instead of playing as a team, we play the game of the enemy: bishops disconnected from one another, priests in tension with the bishop, older priests in conflict with younger ones, diocesans with religious, presbyters with laity, Latins with Greeks; we polarize ourselves on issues that affect the life of the Church, but also on political and social aspects, entrenching ourselves in ideological positions."

In view of this, the Holy Father recalled that "the first pastoral ministry is the witness of communion, because God is communion and is present where there is fraternal charity".

Faith in Hungary

In conclusion, Francis repeated that "Christ is our future, because it is He who guides history. Your confessors of the faith were firmly convinced of this: so many bishops, priests, men and women religious martyred during the atheistic persecution; they bear witness to the granite faith of the Hungarians".

He invited those present to be welcoming and witnesses of the Gospel, "but above all be women and men of prayer, because history and the future depend on it. I thank you for your faith and fidelity, for all the good that you have and do".

Photo Gallery

The Pope's message in the Hungarian Book of Honor

"As a pilgrim and friend I come to Hungary, a country rich in history and culture; from Budapest, city of bridges and saints, I think of all Europe and pray that, united and in solidarity, it may also be today a house of peace and a prophecy of welcome."

Maria José Atienza-April 28, 2023-Reading time: < 1 minute
The Vatican

Pope says it is a mistake to create test-tube embryos and then dispose of them

The Pope addressed a message to the participants of the Congress "The Billings Revolution. 70 years later, of fertility knowledge and personalized medicine" that brings together hundreds of people at the University of Sacro Cuore.

Maria José Atienza-April 28, 2023-Reading time: 2 minutes

Seven decades after Drs. John and Evelyn Billings unveiled their natural method of fertility recognition, this method continues to be "timely and stimulating". These are the words of Pope Francis in the message he addressed to teachers of natural methods, doctors, psychologists, students and others who, on April 28-29, gathered in Rome for a congress.

A conference to continue to deepen in medical-scientific issues, the value of knowledge, the worrying reality of the declining birth rate and infertility of the couple, as well as proposals and experiences on training and intercultural and interreligious dialogue.

Billings Method Update

In his message to them, the Pope emphasizes that the Billings method "could have seemed outdated and less reliable in comparison with the claimed immediacy and safety of pharmacological interventions. In fact, however, his method has continued to prove timely and stimulating, since it has led to serious reflection on a number of essential areas. These include the need to educate in the value of the human body, an integrated and integral vision of human sexuality, the ability to appreciate the fecundity of love even when it is not fertile, the construction of a culture that welcomes life, and ways of dealing with the problem of demographic collapse."

The Pope highlighted "the inseparable connection between the unitive and procreative meanings of the conjugal act", the central theme of the encyclical. Humanae vitae and affirmed that "when these two meanings are consciously affirmed, the generosity of love is born and strengthened in the hearts of the spouses, disposing them to welcome a new life. Without this, the experience of sexuality is impoverished, reduced to sensations that soon become self-referential."

No to "alternative ways" of having a child

"The Billing methods along with others like it, represents one of the most appropriate means to responsibly realize the desire to become parents" continues the Pope in the message in which the pontiff adds that "while it is appropriate legitimate desire to conceive with the most advanced scientific knowledge and technologies that can improve fertility, it is wrong to create test-tube embryos and then dispose of them, trade in gametes and resort to the practice of surrogate motherhood".

Pastoral value of fertility knowledge

The Pope praised the work of the Center for Studies and Research for the Natural Regulation of Fertility, which has been present since 1976 at the Catholic University of Sacred Heartemphasizing the pastoral value of knowledge of fertility and natural methods "as it helps couples to be more aware of their marital vocation and to witness to the Gospel values of human sexuality".

He also stressed the need for a true education in sexuality for young people and married couples "going back to the great book of nature, learning to respect the value of the body and the generation of life, with a view to authentic experiences of conjugal love".

The Vatican

Pope arrives in Budapest, "central place of history".

Pope Francis has begun his apostolic journey to Hungary. Arriving in Budapest, the Holy Father described the capital as a "central place of history".

Paloma López Campos-April 28, 2023-Reading time: 5 minutes

Pope Francis left Rome on Friday morning, April 28. The Pontiff's destination was Hungary, where he landed after a flight accompanied by many journalists.

At 11:00 a.m., the welcoming ceremony took place, during which there was a meeting with the President of the Republic, Katalin Novák, and with the Prime Minister, Viktor Orbán. After the ceremony, the Pope will meet with members of civil society and the diplomatic corps, and later with priests, deacons, consecrated persons, seminarians and pastoral ministers.

During his address to the authorities, Francis described Budapest as "a central place in history" and as a city "called to be a protagonist of the present and the future". For this reason, the Pope took advantage of his intervention to give some ideas, taking Budapest as "city of history, city of bridges and city of saints".

City of history

The Holy Father considered the Hungarian capital as a city of history due to its antiquity, although "its splendor takes us to modernity, when it was the capital of the Austro-Hungarian Empire".

In spite of everything, its history knows of painful events, "not only invasions of distant times but, in the last century, violence and oppression provoked by the Nazi and Communist dictatorships, how can we forget 1956? And, during the Second World War, the deportation of hundreds of thousands of inhabitants, with the rest of the population of Jewish origin locked up in the ghetto and subjected to numerous atrocities".

However, in the face of these events there were courageous people, such as Nuncio Angelo Rotta, whom Francis mentioned. The various situations that Budapest has gone through make it "the center of a country that knows the value of freedom and that, after having paid a high price to dictatorships, carries within itself the mission of guarding the treasure of democracy and the dream of peace".

Community policy

To draw a parallel with European history, the Pope reminded those present of the founding of Budapest, 150 years ago, "with the union of three cities: Buda and Óbuda, to the west of the Danube, and Pest, located on the opposite shore. The birth of this great capital in the heart of the continent evokes the unitary path undertaken by Europe, in which Hungary finds its own vital channel".

These manifestations of unitThe passion for community politics and for multilateralism seems to be a beautiful memory of the past. "The passion for community politics and for multilateralism seems to be a beautiful memory of the past; it seems that we are witnessing the sad decline of the choral dream of peace, while the soloists of war prevail".

The Pontiff warned that the idea of community among nations is being lost, "it even seems that politics at the international level has the effect of inflaming tempers rather than solving problems, forgetting the maturity it reached after the horrors of war and regressing to a kind of warlike childishness".

Europe, fundamental

Francis encouraged the fostering of a spirit of community in Europe, "because Europe, thanks to its history, represents the memory of humanity and is therefore called to play its proper role: that of uniting those who are far away, welcoming peoples into its bosom and not allowing anyone to remain forever an enemy."

City of bridges

The Pope then spoke of Budapest as a city of bridges. "Seen from above, the pearl of the Danube shows its peculiarity precisely thanks to the bridges that unite its parts, harmonizing its configuration with that of the great river. This harmony with the environment leads me to congratulate the ecological care that this country carries out with great effort".

The Holy Father took the opportunity to distinguish between unity and uniformity. Again, returning to Europe, Francis quoted one of the founding fathers of the European Union who said: "Europe will exist and nothing that constitutes the glory and happiness of every nation can be lost. It is precisely in a larger society, in a more effective harmony, that the individual can be affirmed".

Therefore, the Pope explained, what is needed is harmony, "a whole that does not crush the parts and parts that feel well integrated into the whole". Francis pointed out that he thinks "of a Europe that is not a hostage of the parts, falling prey to self-referential populism, but that also does not become a fluid or gaseous reality, a kind of abstract supranationalism that does not take into account the life of the peoples".

City of saints

The Pope also pointed out Budapest as a city of saints and made reference to the first king of Hungary, St. Stephen. This implies that "Hungarian history is marked by holiness, and not only of a king, but of a whole family: his wife, Blessed Gisela, and his son St. Emeric".

That first monarch, with a Christian spirit, wrote to his son: "I recommend you to be kind not only to your family and relatives, or to the powerful and wealthy, or to your neighbor and your inhabitants, but also to foreigners". He also left him another piece of advice: "Be meek so as never to fight against the truth".

Therefore, Francis warned that the monarch's behavior harmonized truth with meekness. His reign "is a great teaching of faith. Christian values cannot be witnessed through rigidity and closed-mindedness, because the truth of Christ entails meekness and gentleness, in the spirit of the Beatitudes."

The Pope also mentioned St. Elizabeth, "a precious stone of the Gospel," who dedicated her life to the sick and had a hospital built for them.

Sound secularity

The Holy Father concluded his address to the authorities by thanking them "for the promotion of charitable and educational works inspired by these values and in which the local Catholic structure is engaged, as well as for the concrete support to so many Christians who are experiencing difficulties in the world, especially in Syria and Lebanon".

Francis took the opportunity to recall that collaboration between Church and State is important, but that to be fruitful "it needs to safeguard the appropriate distinctions". For this reason, "a healthy secularism does good, so that it does not fall into generalized secularism, which is allergic to any sacred aspect and then immolates itself on the altars of profit".

On the other hand, the Pope made reference to the reception of refugees, saying that "it is an issue that we must face together, communally, because in the context in which we live, the consequences, sooner or later, will have repercussions on everyone".

The speech ended by thanking those present for listening and showing the closeness of the Holy Father to the Hungarian people: "I thank you for having listened to what I had intended to share with you, I assure you of my closeness and my prayer to all Hungarians with a special remembrance for those who live outside the homeland and for those I have met during my life and who have done me so much good".

A short trip

On Saturday 29, Pope Francis will continue his visit to the country. In the morning he will have a meeting with children, and then he will go to speak with the poor and refugees. He will also visit the Greco-Latin community, meet with young people and have a private meeting with members of the Society of Jesus at the nunciature.

On Sunday, the last day of the trip, the Holy Father will celebrate Mass in the morning, after which there will be a meeting with university students and cultural representatives. At 17:30, there will be a farewell ceremony after which the Pope will return to Rome.

Culture

The Pontifical Seditionaries, a peculiar figure at the service of the Pope

The pontifical seditionaries are a group of people traditionally at the service of the pope. The sediarios, dressed in full dress, were once the men who were given the honor of carrying the pontiff's throne on their shoulders during liturgical celebrations.

Hernan Sergio Mora-April 28, 2023-Reading time: 3 minutes

Throughout the centuries they have seen wars, invasions, plundering, exile and a thousand vicissitudes, but always at the service of the Pope: they are the 'Sediari', a lay institution that comes from the Pontifical Palaphrenes and that today are part of what is called the "Pontifical Family".

From the 'Palafrenieri Pontifici' to the 'Sediari'.

The 'Palafrenieri Pontifici' date back to the 10th century. They were in charge of the Pope's escort, accompanying the Holy Father as he rode in a sumptuous procession to take possession of his chair in St. John Lateran (today's Cathedral of Rome), when he left for a public ceremony, or simply when he moved from one place to another. Their name "Palafreneros" comes from the fact that they accompanied His Holiness taking the reins and bridle of the horse that the pontiff rode.

Historical documents indicate that the Archconfraternity of the Pontifical Palafrenieri used to meet in a chapel in the Basilica of St. Peter. In 1565 Pope Pius IV authorized the construction of a church for them: Sant'Anna dei Palafrenieri, today accessible to the public within the walls of the Vatican City-State. The church with its elliptical plan was commissioned to the architect Giacomo Barozzi, known as "il Vignola".

In 1507 Pope Julius II instituted the "Noble College of the Pontifical Palafreneri", confirmed on April 15, 1517 by Pope Leo X, which already included the Pontifical Seditionaries, with whom they also shared the motto.

sediarios
Pope John Paul I in the chair carried by sedieri ©CNS file photo

In fact, the Sediarios -another body made up of gentlemen- became more and more related to the Palafreneros once the Pontiff began to use the gestatorial chair, which was carried on the shoulders of several men. So much so that in 1565 both institutions were officially in charge of the transfer of the Pontiff.

After the Lateran Pacts of 1929, the so-called 'Concordat' between the Church and the Italian State, and in view of the disuse of horses, the Palafreri gathered definitively in the Sediari and the seat of their Archconfraternity left the Vatican walls and moved to the Church of "Santa Caterina della Rotta", a stone's throw away from Palazzo Farnese.

It is not necessary to go too far back in time to remember that the Seditaries used to carry the chair that carried the Holy Father to audiences or events. A custom that ended in 1978, when St. John Paul II did not want to use it, not even for the inauguration ceremony, and has since fallen into disuse.

Newspapers today

Augusto Pellegrini, Gentleman of His Holiness and former dean of the Sala of the Pontifical Antechamber, specifies for Omnes that "the Sediarios have a dean, but he is not called 'dean of the Sediarios' but rather Dean of the Sala of the Pontifical Antechamber.

Today the 'sediarios de numero' are four people, who help the Dean of the Pontifical Antechamber Hall - currently Roberto Stefanori - to receive those who visit the Holy Father during the week in the meetings that usually take place in the Library of the Apostolic Palace".

"In addition to them," adds Pellegrini, "there are the 'sediarios de sobrenúmero', who are summoned by the Dean when a greater participation of them is necessary. (For example, during Wednesday hearings). 

Without the presence of horses or saddles, the sediarios continue, today, with their work in step with the times. Presided over by the Prefect of the Pontifical Household, they are persons of trust of the Pope, active in the Vatican to assist the Holy Father in audiences and whom the Pontifical Yearbook includes as the lay part of the pontifical family.

The authorHernan Sergio Mora

Experiences

Meeting Christ in Magdala

The Magdala organization is organizing the first meeting of young people on a pilgrimage to the Holy Land. It will be a 10-day trip during which the participants will be able to visit the places where Jesus walked and preached.

Paloma López Campos-April 28, 2023-Reading time: 3 minutes

From July 21 to 31 a group of pilgrims will visit the places where Christ preached. The initiative stems from the organization MagdalaIn addition to having an archaeological preservation task of great interest, it is intended to be a meeting point between Jewish and Christian history.

The Magdala project, promoted by the Regnum ChristiThe center has a prayer center for Christians of all denominations ("Duc in altum"), an institute for the development of human dignity and spiritual and psychological renewal ("Magdalene Institute"), an archaeological park, which includes the oldest synagogue in the world ever found, and a guesthouse. All this is in a unique enclave on the shores of the Sea of Galilee, as is the ancient city of Magdala, where Mary Magdalene is believed to have been from.

In 2023, the Magdala organization has decided to organize a pilgrimage that will be repeated annually until 2033. The aim is to prepare Christians for the third millennium of the Resurrection of Jesus. All the information is available on the website "Encounter Magdala".

Travel itinerary

  • DAY 1: On Friday, July 21, travelers will arrive at Tel Aviv airport. They will then transfer to a hotel in the Galilee.
  • DAY 2: The group will be able to visit Mount Arbel, take a boat trip on the Sea of Galilee and go to Magdala. Here they will attend Mass with the priest Juan Solana, who initiated the great project that is today the organization.
  • DAY 3: The pilgrims will go to Mount Tabor, to Nazareth (they will attend Mass at the Church of the Annunciation), to the home of Mary and the Holy Family, and to Cana.
  • DAY 4: Travelers will visit Caesarea Philippi and the Golan Heights, meditating on the conversion of St. Paul. Later, they will return to Magdala to attend a musical event with international artists such as Ana Bolivar, Paola Pablo and David Filio.
  • DAY 5: Pilgrims will go to see the last Crusader stronghold in the Holy Land and Mount Carmel. Again, they will then go to Magdala for worship and praise near the Sea of Galilee.
  • DAY 6: Walk along the "Via Maris" in Galilee, visit the Mount of Beatitudes, the Primacy of Peter and Capernaum.
  • DAY 7: The pilgrims will go to Jericho, renew baptismal promises in the Jordan River, visit the Dead Sea and hike in the Judean desert.
  • DAY 8: The groups will go to Bethlehem and attend Mass at the Church of the Nativity. Afterwards, they will start visiting Jerusalem, passing by Mount Zion, the Tomb of David, the Upper Room and the Israel Museum, among other places.
  • DAY 9: The pilgrims will continue to visit Jerusalem. They will pass by the Grotto of Gethsemane, the Mount of Olives, various churches, the Tomb of Mary, Calvary and the Holy Sepulcher, as well as many other points of great interest in the Holy City.
  • DAY 10: On the last full day in the Holy Land, pilgrims will be able to go to ancient Jaffa, today Tel Aviv, and to Caesarea Maritima, where there will be a celebration of the Eucharist.
  • DAY 11: On July 31, the group will leave Holy Land.

Practical issues

The entire trip is priced from $1,300, which does not include airport taxes, airfare, or personal expenses. The group of pilgrims will be divided into several different hotels and will be provided with buses for transportation.

In addition, there will be guides in English and Spanish throughout the tour. There will also be daily Masses, in addition to those indicated in the itinerary.

Coming soon...

What if I can't go this year? No problem, because Magdala assures that next year they will repeat the experience. In fact, they have already opened the registration to receive any kind of update on next year's "Encounter".

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Culture

Milagros Tejedor. Caring for caregivers

Rooted in San Sebastian (Spain) for decades, Milagros Tejedor chairs the Association for the Family Care of Dependent Patients (APCF), made up of people from various professions who, at the end of their working lives, help in the comprehensive training of caregivers. 

Francisco Otamendi-April 27, 2023-Reading time: 2 minutes

The hand that rocks the cradle in various populations around the world is usually an immigrant. And the one that takes care of the elderly and the sick, too. Milagros Tejedor and some other people detected in the capital of Gipuzkoa, in the Basque Country, fifteen years ago, the need to listen and offer personalized training to caregivers. So they set up the Association for the Family Care of Dependent Patients. 

"The caregiver often carries out his or her work alone, which is physically and psychologically exhausting." explains Milagros Tejedor. "Also, we all, at some point in our lives, become occasional caregivers for our families, and in these situations it is very helpful to know that there is someone who can guide us on how and in what way we can do it properly.".

The geriatrics seminars are prepared by Dr. Istúriz Marquina and Dr. Paisán Grisolía, who are members of the Board of Directors. "They are very professional, to cover the needs that our elderly may have, and that their caregivers can care for them at home with the help and follow-up of the corresponding medical services."he points out.

The Association also carries out "We listen to the caregivers and give them personalized attention and help them adapt to our environment, so that in a shorter rather than longer period of time, they can achieve family reunification and social adaptation".The president adds. It is about "The majority of the group is made up of Latin American workers, who live difficult situations until their definitive integration. We have from many countries, Central America - Honduras, Nicaragua... -, also Bolivia, now many are arriving from Colombia, Peru, some Africans, and from Nepal, this has been going on for some time".

Professional quality and values

Where did this woman's concern for others come from? Let's dive a little into her life story. Milagros Tejedor González studied at the Jesuitinas and at the Valladolid School of Commerce, and graduated as a commercial teacher. She also recalls that she was a student of the writer Miguel Delibes.

In her family Christian customs were lived and was closely linked to the brotherhood of the Virgen de las Angustias. They were all members of the brotherhood, and she still is, even when she moved with her family to San Sebastian, for marriage and work reasons. "We went every year to participate in the silent and magnificent Holy Week processions of Valladolid, to bring our children closer to their roots, and to care for and enjoy our parents."he says. 

Milagros Tejedor, who has three children and eight grandchildren, and a husband who is a medical immunologist, was a court officer by competitive examination, worked for many years in the Labor Magistracy, and then moved to a Criminal Court, where she was able to observe "the bitter face of life"which made him more humanized. 

"Our task is a grain of sand".he says. However, after all these years of work, "numerous families in our environment contact us to ask for our help, trusting in the professional quality and values acquired by the caregivers who come to our association. For a while we were unique and pioneers in this, now also the Administration of Guipuzcoa gives training courses for caregivers".

The Association has been organizing annual cycles of seminars for the past fifteen years, followed by a month of internships in homes for the elderly. In this context, in December, it organized visits to the San Ignacio, Hermano Gárate and Zorroaga homes for the elderly, in collaboration with the Eskibel school choir.

The authorFrancisco Otamendi

Sunday Readings

Good shepherds, wise sheep. Fourth Sunday of Easter (A)

Joseph Evans comments on the readings for the Fourth Sunday of Easter and Luis Herrera offers a short video homily.

Joseph Evans-April 27, 2023-Reading time: 2 minutes

Today is known as Good Shepherd Sunday because each year the gospel is taken from John 10 where Jesus speaks of himself as the Good Shepherd. 

It is also known as Vocations’ Sunday because, in 1964, Pope St Paul VI established this day as a special day to pray for vocations. 

The logic is obvious and can be found in those words from the prophet Jeremiah, when God says: “I will give you shepherds after my own heart, who will feed you with knowledge and understanding” (Jer 3:15). Let us ask God to grant us authentic shepherds of souls, who, in imitation of Christ, are ready to lay down their life for the sheep, tend the weak, seek out the lost, and guide all to good pastures.

Israel in Jesus’s time was a profoundly agrarian society and sheep mattered. The Davidic king, the anointed ruler from the line of David, was seen as shepherd of his flock. David himself was a shepherd boy when anointed to be king, taken “from the pasture, from following the sheep, that you should be prince over my people Israel” (2 Sam 7:8). And the Israelites could get very tender over their sheep, as we see in the parable which Nathan told David after the latter’s great sin. The prophet speaks of a poor man who had a single. "little ewe lamb … it grew up with him and with his children; it used to eat of his morsel, and drink from his cup, and lie in his bosom, and it was like a daughter to him." (2 Sam 12:3).

But in today’s gospel (Jn 10:1-10), Jesus adds a slightly different nuance. He is not only the Good Shepherd, as he will explain, he is also the gate of the sheepfold, the only legitimate way to go in and out of it. If we see the sheepfold as the Church, the place we are nourished and kept safe from wolves, then we only enter it through Christ. As Christ enters us through the Eucharist, we enter him through Baptism. But Jesus encourages us to ‘go in and out’ of the fold, not to abandon the Church, but in the sense of leaving its obvious confines – the parish, the home life of a Christian family – to go into the world to witness to our faith. 

Guided by Jesus the Good Shepherd, we go out to witness, with his word in our hearts, but we return to the fold to be restored, fed and renewed. Jesus here is speaking to us of the very dynamic of Christian life: we need parish and home life yet must not stay locked in them but should rather witness in our work and leisure. 

Finally, Jesus warns us against false teachers, "....“thieves … who come only to steal and kill and destroy”, who try to gain access to the fold in some other way than through him. With such people, let’s be like the sensible sheep Jesus speaks of:“A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.”

Homily on the readings of the Fourth Sunday of Easter (A)

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

The Vatican

Lay and religious, voting members at the next Synod

The Holy See today made public a series of changes to the composition of the Ordinary General Assembly of the Synod of Bishops.10 new members belonging to Institutes of Consecrated Life and 70 non-Bishop members, representing other faithful of the People of God (priests, consecrated persons, deacons, lay faithful) will be added to the members with voting rights.

Maria José Atienza-April 26, 2023-Reading time: 3 minutes

The XVI Ordinary General Assembly of the Synod of Bishops will have, for the first time, non-bishop members with the right to vote. There will be 10 members of religious orders (5 women and 5 men) and 70 non-bishops, including priests, consecrated persons, deacons and lay faithful.

Together with the incorporation of a new figure, the facilitatorsThe main novelty of the next Assembly will be the presence of experienced people whose task will be to facilitate the work at the different moments of the Assembly. Ordinary General Assembly of the Synod of Bishops focused on the theme of synodality.

The note issued by the Holy See points out that "the current regulations continue to refer to the Apostolic Constitution Episcopalis Communio with some modifications and novelties" and refers to Pope Francis' approval of "the extension of participation in the Synodal Assembly to 'non-bishops' (priests, deacons, consecrated men and women, lay men and women). This choice is in continuity with the progressive appropriation of the dimension of the synodal dimension. synodal constitutive of the Church and the consequent understanding of the institutions through which it is exercised".

Ten religious replace the "ten clerics".

The ten religious men and women who will form part of this Assembly replace the "ten clerics belonging to Institutes of Consecrated Life, elected by the respective organizations representing the Superiors General" that were foreseen in previous synods.

The nuns will be chosen by the International Union of Superiors General and the male ones by the Union of Superiors Generalrespectively.

Women and young people, chosen by the Pope

In addition, this Synod will have another 70 new members who will come from the local Churches. Among them are expected to be priests, consecrated persons, deacons and lay faithful.

Although each of the International Meetings of the Episcopal Conferences and the Assembly of Patriarchs of the Eastern Catholic Churches will propose 20 names, the new members will be chosen by the Pope from the resulting list of 140 persons. Among them, it is specified "that 50% of them be women and that the presence of young people is also valued". They will have the right to vote, something they did not have before, and it has been requested that "not only their general culture and prudence, but also their knowledge, both theoretical and practical, as well as their participation in various capacities in the synodal process" be taken into account.

On the other hand, the Holy See indicates, "in addition to the 70 non-bishop members mentioned above, it is worth mentioning that it will also be possible to count non-bishop members among the pontifically appointed members".

The last novelty of this Assembly refers to "the representatives of the Dicasteries" that will participate and that "are those indicated by the Holy Father".

The note issued by the Holy See also recalled that "all elections must be ratified by the Roman Pontiff", that is, the Pope must approve the names proposed, bishops or not, to be members of this Assembly.

Some bishops' conferences, such as the Spanish one, have already announced that they have sent to Rome their proposal of bishops as synod fathers.

The names of those elected will not be released until their election has been confirmed by the Pope.

Non-voting participants

The Holy See recalled that, in the Assembly, "other persons who do not have the title of "President" also participate in the Assembly. member"i.e., "who do not have the right to vote".

These non-voting participants include experts and, for the first time, facilitators, that is, experienced people whose task will be to facilitate the work at the different moments of the Assembly, as well as "fraternal delegates, members of other Churches and Ecclesial Communities", as the Vatican has pointed out.

An impulse to episcopal specificity

According to the Holy See, this broadening of participation in the Assembly "reinforces the solidity of the process as a whole, incorporating in the Assembly the living memory of the preparatory phase, through the presence of some of those who were its protagonists, thus restoring the image of a Church-People of God, founded on the constitutive relationship between common priesthood and ministerial priesthood, and giving visibility to the circular relationship between the prophetic function of the People of God and the discernment function of the Pastors".

The entry of non-bishop members into the Ordinary General Assembly of the Synod of Bishops not only does not dilute but "confirms" the episcopal specificity of the Assembly (bishops continue to represent 75% of the participants) but, at the same time, "does not limit its composition".

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Spain

Jesus Torres: "Africa evangelized me".

Next Sunday, April 30, will be celebrated the Day of Native Vocations, with the theme "Get on the road, don't wait any longer". It coincides with the World Day of Prayer for Vocations, which this year will have the theme "Vocation: grace and mission".

Loreto Rios-April 26, 2023-Reading time: 3 minutes

The presentation of the Native Vocations Day took place today at the headquarters of the Pontifical Mission Societies. José María Calderón, director of OMP Spain, pointed out the close relationship that exists between this day and the World Day of Prayer for Vocations, since as a universal Church we must pray for the emergence of vocations on a national and universal level. In the same way, he indicated that there is a temptation to pray that "there be missionaries", but that, even if there were thousands, it would be necessary to continue praying for vocations in the evangelized territory. The presentation was also attended by Jesús Torres, a missionary in Africa.

Importance of native vocations

"A missionary is still a foreigner," the director pointed out. "We must have our own vocations to take over from the missionaries so that the Church can be strong (...) To feel with the Church means that the reality of Christians in other parts of the world also concerns me (...). It is a day to grow in the Catholic sense of the Church, of concern for one another".

Jesús Torres, missionary in Africa

The presentation was attended by Father Jesús Torres, diocesan priest and missionary of the Spanish Institute of Foreign Missions (IEME). Jesus has lived in Mozambique for 26 years, and he told briefly that from a very young age he knew that his vocation was to be a missionary, but without ceasing to be a diocesan priest.

After 14 years as a rural priest in the diocese of Segovia, he went as a missionary to Mozambique. "I found a Church that fascinated me. That intuition that I had of what it should be to live the Gospel I found in Africa". He adds: "Africa evangelized me (...) It revealed to me that Church in which we had to walk together".

Torres arrived in Mozambique in 1985. At that time, Mozambique had some 500 years of evangelization, and it was a living church at the level of Christian communities. However, there were no native vocations. He understood that this Church had to grow. The diocese of Beira, when he arrived, had only four Mozambican priests, including the bishop. It was a town already evangelized, a church of Mozambicans, but without Mozambican priests.

According to this missionary, this situation derives from the time when Mozambique was a Portuguese colony, since the evangelizers at that time considered that, being Mozambique Portuguese territory, they could always send the priests that were needed. Later, St. Paul VI had an intuition: "Africa must be evangelized by Africans". This was of great importance for Africa in general and produced a renaissance in the Mozambican Church, which began to have native bishops.

"We missionaries have to know how to retire."

Jesús Torres pointed out that "the first evangelization is to implant the Church, and that is what we missionaries are for". But, once implanted, there was a lack of native vocations. The first seminaries were founded, but the revolution in Mozambique cut short the momentum. Just when he arrived in the country, the bishop at the time had made the decision to open seminaries, since they were the only way for the local church to grow. The bishop asked him to help him as a teacher in the seminary of the diocese of Beira.

In addition to his pedagogical work, he also visited the most remote villages, where he found lively Christian communities, but, again, without priests of his own. As a result of this work, native vocations began to emerge. "We missionaries have to know how to withdraw and how to implant the local church," he said.

Since 1993, Jesus was rector of the seminary, a position he held for thirteen years. He indicated to the bishop that as soon as the first students were ordained, the position of rector had to be filled by a Mozambican.

"We missionaries have a hard time trusting"

In 2011 he returned to Spain to serve as a priest in his diocese, although he has maintained contact with his former students in Mozambique. This year he has visited those communities where he was a missionary, and where Mozambican priests who were his students are now practicing.

In the three dioceses in Mozambique there are about 100 priests, and the majority of the parishes are directed by native priests. There has been, without a doubt, a growth, but he affirms, however, that at present there is a slight setback, because "it is difficult for the missionaries to trust that they will be able to carry out this growth".

He comments that white bishops have recently been reappointed and that two seminaries are led by Mozambicans, but one is once again led by foreigners.

The missionary made an appeal to trust: "The way is not for the missionaries to return (...) That is the importance of this Day of Native Vocations. It is the only way of growth, and that growth requires trust".

He also pointed out the importance of the Work of St. Peter the Apostle and of donations for the missions to be able to move forward.

Video of the presentation of the Native Vocations Day, OMP Spain
The Vatican

Vocation is a call to love, recalls Pope

The World Day of Prayer for Vocations, instituted by St. Paul VI in 1964, is celebrated on April 30. Its aim, as Pope Francis points out, is "to help the members of God's people, personally and in community, to respond to the call and the mission that the Lord entrusts to each one in today's world, with its wounds and its hopes, its challenges and its conquests."

Paloma López Campos-April 26, 2023-Reading time: 3 minutes

Pope Francis has published his message for the World Day of Prayer for Vocations, to be celebrated on April 30. This year, the Pontiff proposes to reflect on the idea that vocation is grace and mission, because "it is a free gift and, at the same time, it is a commitment to set out on a journey, to go out, to bring the Gospel".

The origin of every vocation is love, "because this is, from always and forever, the dream of God: that we live with Him in communion of love". Francis recalls this through the words of St. PaulIn Christ, God the Father "chose us in him before the creation of the world to be holy and blameless before him in love. He predestined us to be his adopted children through Jesus Christ, according to the good pleasure of his will" (Ef 1, 4-5)".

Will and freedom

The Pope says that this call to love, which becomes concrete for each one of us in a vocation, is "inscribed in our innermost being and is the bearer of the secret of happiness". But it can also come unexpectedly. This is how the Pontiff tells it: "It was like this for me on September 21, 1953, when, while going to the annual student's feast, I felt the impulse to enter the church and go to confession. That day changed my life and left an imprint that lasts to this day." However, everyone receives the call in a different way, because "God's imagination to call us is infinite".

Yes, a response is expected from everyone. It is in this harmony between the will of God and the freedom of man that vocation lives. The Pope points out that "the gift of vocation is like a divine seed that sprouts in the soil of our life, opens us to God and opens us to others to share with them the treasure we have found".

Vocation as mission

Every vocation is also a sending out into the world. Francis says that "there is no vocation without mission. And there is no happiness and full realization of oneself without offering to others the new life we have found. The divine call to love is an experience that cannot be silenced".

In fact, the Pope recalls what he has already said in his Apostolic Exhortation Evangelii GaudiumEach one of us, without excluding anyone, can say: "I am a mission on this earth, and that is why I am in this world".

It is the mission of every Christian to be a living witness to the joy of Christ and his Church. This "translates into works of material and spiritual mercy, in a lifestyle open to all and meek, capable of closeness, compassion and tenderness, which goes against the current with respect to the culture of discarding and indifference".

Without voluntarism, with Christ

However, the Pope warns that we cannot fall into voluntarism. Our witness "is not born simply from our abilities, intentions or projects, nor from our will, nor even from our effort to practice the virtues, but from a profound experience with Jesus". As an example of an experience with Christ, Francis mentions the next World Youth Day, which will take place in August and will be held in Lisbon.

For we are not witnesses of something, but "of Someone, of a Life". And for this reason, we are "marked by fire by this mission to enlighten, bless, enliven, raise up, heal, liberate" (Apostolic Exhortation, Apostolic Exhortation, p. 4). Evangelii gaudium, 273)".

Personal vocation, universal spirit

The Pope wanted to recall that "in the Church, we are all servants according to different vocations, charisms and ministries". Therefore, the mission of the laity, "committed to building up the family as a small domestic church and to renew the various environments of society with the leaven of the Gospel; in the witness of consecrated women and men, totally dedicated to God for their brothers and sisters as a prophecy of the Kingdom of God; in the ordained ministers (deacons, priests, bishops) placed at the service of the Church; in the service of the poor and the needy; in the work of the Church; in the work of the Church; in the work of the Church; in the work of the Church; in the work of the Church; in the work of the Church; and in the work of the Church. Wordof prayer and the communion of God's holy people".

The personal mission of each one must also be seen in the overall richness of the Church. "In this sense, the Church is a vocational symphony, with all vocations united and diverse, in harmony and at the same time outbound to radiate in the world the new life of the Kingdom of God". To conclude his message, the Pope quotes the prayer composed by St. Paul VI for the first World Day of Vocations:

"Jesus, divine Shepherd of souls, who called the Apostles to make them fishers of men, draw to You also the ardent and generous souls of the young, to make them Your followers and Your ministers; make them sharers in Your thirst for universal redemption. [...]discover the horizons of the whole world for them. [...]that, responding to your call, they may prolong your mission here on earth, build up your mystical Body, the Church, and be "salt of the earth and light of the world" (Mt 5,13)".

The Vatican

Pope speaks of prayer and the Armenian monk St. Gregory of Narek

In the twelfth catechesis on apostolic zeal, a cycle that began in January, the Pope spoke of the importance of intercession, and pointed out that the silent and invisible prayer of monasteries is fundamental for the missionary work of the Church and for proclaiming the Gospel. 

Loreto Rios-April 26, 2023-Reading time: 3 minutes

In the Audience This morning, the Pope continued the cycle of catecheses on apostolic zeal. He began with a quote from the book of Isaiah: "By the labors of his soul (my Servant) shall see the light, the just shall be satisfied with knowledge. My Servant will justify many, because he bore their crimes. I will give him a multitude as a portion, and he shall have as a spoil a multitude. Because he exposed his life to death and was numbered among sinners, he took the sin of many and interceded for sinners" (Is 53:11-12).

In previous catecheses, the Holy Father spoke about St. Paul and the martyrsIn this case, he focused on monasticism, pointing out that these brothers "renounce themselves and the world to imitate Jesus in the way of poverty, chastity and obedience".

How can the Gospel be proclaimed from a monastery?

The Pope pointed out that the question may arise as to how we can participate in proclaiming the Gospel from the monasteries, and that we may even think that it would be better for these friars to use their energies in the active mission. "And yet they are the beating heart of proclamation. Their prayer is oxygen for all the members of the Body of Christ. It is the invisible force that sustains the mission. It is no coincidence that the patroness of the missions is a nun."

Saint Therese of Jesus, Patroness of the Missions

The Pope then spoke briefly about St. Therese of the Child Jesus and how she realized that what makes the members of the Church act is love, which contains all vocations. The Pope quoted some words of the saint and how she found her place in the Church: "My vocation is love".

St. Gregory of Narek

The Holy Father emphasized the power of intercessory prayer, which is what sustains the Church. To exemplify this, he used the figure of St. Gregory of Narek, an Armenian monk who lived around the year 1000 and spent most of his life in the monastery of Narek. From St. Gregory of Narek, Doctor of the Church, we have a book of prayer and poetry that greatly influenced Armenian literature and spirituality.

The Armenian people, clinging to the Cross of Christ

The Pope pointed out that the Armenian people have been "clinging to the Cross of Christ throughout history", highlighting the profound Christian tradition of the Armenian people, the first to embrace the Gospel. He also pointed out that St. Gregory of Narek teaches us "universal solidarity", since the one who intercedes bears the sufferings and sins of his brothers and sisters, as indicated in the quotation from Isaiah that opened the audience.

The Pope commented that consecrated persons "are like an antenna that picks up everything that happens in the world and prays. They are the great evangelizers (...). What animates the life of these consecrated men and women is love. Their apostolic zeal teaches us to ask for mercy for the world by praying for those who do not pray and do not know God".

Call to prayer to all Christians

The Pope encouraged participation in this Christian responsibility to cooperate with the Church's mission of proclaiming the Gospel through intercessory prayer. "Let us ask for the grace to feel in need of God and learn to pray interceding for everyone. May Jesus bless you and the Holy Virgin take care of you," he concluded, in the summary of the catechesis in Spanish. In his greetings he also asked for continued prayers for Ukraine.

United States

A missionary in the university, from the campus to the altar

Michelle Duppong died in 2015 with a reputation for sainthood after helping many young people in college to encounter Christ. Eight years later, the diocesan investigation to have her declared a saint begins in the United States.

Paloma López Campos-April 26, 2023-Reading time: 2 minutes

On December 25, 2015, a 31-year-old woman with a reputation for holiness died of cancer. Her name was Michelle Duppong and she spent six years accompanying young people in college to encounter Christ. A few days ago, Bishop David Kagan of the Diocese of Bismarck (North Dakota) announced the opening of the process to declare her a saint.

The process begins with a diocesan investigation during which testimonies, writings and other evidence must be collected. All this information is presented to the Dicastery for the Causes of SaintsThe report is intended to show the sanctity of the person. If the report is accepted, Michelle Duppong will become a "servant of God".

Thereafter, the cause will continue with the requirements established by the Dicastery until the young American is canonized and named a saint.

A missionary on campus

Michelle Duppong was born in 1984 and grew up in North Dakota. In 2006 she graduated with a degree in Horticulture. While in college, she became acquainted with the activity of FOCUS and, after earning her degree, she continued to work with this organization as a missionary on the university campus.

Her performance of her work was exemplary and in 2012 she obtained the position of Director of Adult Faith Formation for the Diocese of Bismarck. However, two years later she was diagnosed with cancer.

He bore his illness with patience and joy, until he passed away on Christmas Day 2015, with a reputation for sainthood. Some witnesses of his life, such as Monsignor James Shea, president of the "University of Mary"They say of her life that she was a "radiant and joyful woman, with the heart of a true servant". For his part, FOCUS founder Curtis Martin said, "Michelle was a missionary of joy", who lived his faith in an exceptional way on a daily basis.

Evangelizing universities

FOCUS is a Catholic mission apostolate that seeks to bring university students closer to Christ through activities, friendship and formation, in short, in a natural way within the university environment. In the 2021-2022 academic year, there were approximately 800 missionaries. Currently, it is estimated that the FOCUS alumni are already about 40,000.

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The Vatican

Michelle Duppong, a role model for today's young people

Rome Reports-April 25, 2023-Reading time: < 1 minute
rome reports88

Michelle Duppong, a former missionary of the Fellowship of Catholic University Students, FOCUS passed away in 2015 due to cancer. She has been declared a Servant of God.

On November 1, 2022, the Diocese of Bismarck in North Dakota opened his cause for canonization.


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

Pablo Delgado de la SernaA cross embraced weighs less than a cross dragged".

In the networks, Pablo Delgado de la Serna is known as "A transplant." and, although that concept defines "his physique" well, it would be more accurate for his digital name to be "A Smile". 

Maria José Atienza-April 25, 2023-Reading time: 7 minutes

Pablo, chronically ill since he was six years old, a transplant patient, on permanent dialysis and with an amputated leg, has undergone almost forty operations and the leg that still remains he does not know how long it will last. However, if there is one thing he transmits, it is the joy of living and gratitude to God for each day.

A conversation with this professor of the Francisco de Vitoria University and researcher is something like a heart dialysis: it fills those who come into contact with him with hope and "clean blood".

Perhaps for that reason, he never stops smiling, and together with "a transplant recipient"You will always find a smile that accompanies each of their stories, whether they are hard and full of physical pain or the kind and funny ones starring Amelia, part of their SAP team (Sara - Amelia - Pablo).

You must have been asked a thousand times, but how do you live so happily, having seen death in the face so many times?

-I get up every day and have breakfast with my wife and daughter, I take my daughter to school. I have three passions: teaching, healing in my practice and lecturing, I do all three and I get paid for it. I always eat with my wife or with my parents.

That's happiness. Simple things.

The disease takes away your dreams, but it forces you to live day by day. I have left an unreal future, a dream, in exchange for a present that is real. There is no point in being bitter about what I am not.

Does the day-to-day life have complicated moments?

-Shortly after meeting her, Sara said to me: "How are you feeling? I answered: "Look, I never feel well. I don't know what a day without pain, without tiredness is like"....

In the end, you don't analyze it. I take advantage of the time I feel better and rest the time I feel worse. Because besides, it is not going to get better, in case of doubt it is going to get worse. I believe that when we have a big problem, the small ones disappear. I deal worse with the small things than with the big ones. They tell me: "We have to cut off your leg". Well, you focus, get rid of nonsense and focus on what's important. I deal worse with an earache.

Since I was 16 years old, my body is not autonomous. It is normal that if I die now, Amelia will not remember me very much. That weighs on me. But I have a booka blogI think that this way he could get to know who his father was and how he thought. And deep down I think that things will come when they have to come. You have to squeeze the present. What I do is to prepare myself, spiritually, in conscience.

I would love to die at 100 years old with a good head, but since it is not in my power, I live it with peace. What I don't do is waste time with what is not in my hand.

-Do you think you'd get along the same way without faith?

-No, no way. I wouldn't see any sense in my life without faith. If my life ends the day I die, what need do I have to live all this, which is neither pleasant nor comfortable? In fact, 99.9 % of the people who tell me they have it bad, are not Catholics. Well, I specify, they are not believers. A little while ago I did a master's degree in counseling and there are two legs that a patient needs to recover: spirituality and hope. Spirituality is fundamental.

You say you don't know what a day is without pain. That psalm, "Out of the depths I cry out to you, Lord," could apply to you perfectly. How do you cry out to God from the depths?

-Well, for years I have had the feeling that I signed a blank check and I no longer ask, I give thanks. There is a saying that I love: "If you want to make God laugh, tell him your plans".

First, my illness does not allow me to plan many things. We had not even planned Easter Week, because we did not know if I was going to be hospitalized. I have not been hospitalized for a month now, neither in the emergency room nor operated on, and that means that it will be my turn soon. You learn to live day by day, which, in the end, is the most beautiful thing.

The gospel of our wedding was that of "every day has its day". And I find it beautiful, because it says: "What are you worrying about, if the birds of the field eat? We lack faith. Deep down we lack confidence. What has to come, will come. And whatever has to come, if we really have God with us, it will come with the grace and the strength to bear it.

One of the things you say is that you, your siblings or your parents, the disease "touched" you, but Sara "chose" it. How did you explain to Sara that she was going to have a life that was anything but easy?

-Well, Sara is very smart, and it didn't take much explaining to her. I lied to her, I say this ironically, I lied to her because I didn't know half of the things that would come later. I told her, shortly after we met: "Listen, my life is going to be very complicated, because I'm going to lose a kidney and I'm going to have to go on dialysis". Period. I didn't count on having my leg cut off, on having a tumor, on anything.

One day he told me: "Look, I don't know if I'll be up to it, but I'll always be there". And I thought, "Wow, that's great". And then, she is very strong, she is very practical. The day it's her turn, she cries, and then she rises again, like a phoenix. It's very easy to have a person like that by your side. There are days when she has to pull the whole cart, because I can't do it.

Can a person who is sick feel like a burden?

-The feeling of burden is there, and it's a very hard feeling. It's very complicated. I have stolen a lot of happiness from my parents. They are happy to do it, but now that I am a father and nothing has happened to my daughter, I don't even want to think what it is like for your daughter to lose a kidney, to have a leg cut off... I don't even want to imagine it. I have robbed my siblings of their childhood... And Sara has suffered so many times. It is not easy.

The last two years I have not gone on vacation with them, because it is such a hassle to carry out dialysis, that in the end it is better for the two of them to go and I stay here. So, they leave with the burden that I am staying, etc. That is a bit of a burden.

We don't need big things to be happy, just the three of us. On Amelia's fourth birthday, which was in December, we told her: "Amelia, tell us what plan you want to make, we'll make it, whatever you want". She said, "Just the three of us. That's life.

The problem is that we fill ourselves with fireworks and needs that make us unhappy, but that's because we get involved in that stuff. I can't go skiing, but I don't live thinking that I have to go skiing. I can't go in summer to I don't know where, because I don't live thinking about that. We spend more time thinking about what we can't do, or what we would like to do, than what we have.

If we were aware of what we have and lived anchored to that, we would be much happier.

When a person is a believer, does he/she despair? How does he/she get out of that despair?

-I don't fall into despair, the truth is that I don't fall into despair. Sometimes I have uncertainty, sometimes I have regret... And in fact that's one of the good things about having faith, that I don't fall into despair.

We lack confidence. If we are supposed to be thought from eternity, there is a reason why we are living what we are living. I have realized that the disease helped me to have blind faith.

It has been hard for me to get here, I have not had it all my life. In fact, I have had times of a very cold faith, and of not understanding it. Of asking myself: What good God sends this? One day I understood that God does not send us anything. I believe that faith is a gift, but it is a job. If we like U2, we know all the songs of U2, if we like Madrid, all the statistics, if we like a person, we know all his life. We have a faith and we know nothing about God... I was impressed, when I went to Kenya to treat people, that there were Muslims who knew the Koran perfectly well. And I have met Jews who know the Torah. We have no idea about the Bible. And I know that it is not enough just to know it by heart, then you have to know how to apply it, but knowing it by heart is already a step to know. In the end, what we lack is confidence.

And then I learned that a cross embraced weighs less than dragged. No one will take my cross away from me. And God does not send me a cross that I do not have the strength to carry. And if on top of that I love it... Love it not in the masochistic sense of "I want more", but in the sense of "I can only be Pablo Delgado, and I want to be Pablo Delgado". That day, I do not say that it becomes light, but it weighs infinitely less.

How do you explain your suffering to your daughter?

-Well, she teaches me. When I came home from the hospital with my leg amputated, I told her: "Amelia, what do you think? And I show her the leg and a half. She says, "Dad, it's not here, it's not bruised". And he started clapping his hands. I thought, "That's the way to go. They've taken away my pain.

Or one day, when they told me I had the tumor, Sara said to me: "Are you going to tell Amelia today? And I told her: "Well, I don't have the strength today". Then, when we were playing, she asked me: "Dad, are you sick? I answered: "I'm sick every day, and today a little more, I'm just tired". And he said to me: "Well, I'll take your leg off". When I am tired and stressed I take off my leg. She had realized that something was wrong with me and she had related it to my health. She didn't know I had a tumor, obviously, but she had understood what was going on with me.

In January I had another major operation and, talking to Amelia, I was suddenly in tears. One of the options was to go wrong, not to go out, or to go out with no legs (without the other one). And Amelia, just turned four, grabbed my hand, looked me in the eyes and said, "Dad, fathers don't cry. They look up to Heaven and pray." I stayed...

When you defend life, what are you defending?

-People don't want to patients because he doesn't want to be sick. In the end it is a fear. I defend life with an 81 % handicap, that is to say, my body is theoretically worthless, and I am absolutely happy, I lead an absolutely full and above all absolutely dignified life. And for me a dignified death does not mean dying earlier, it means being able to die with my wife and daughter by my side. What happens is that it bothers. And the State... They do not want to talk about the socioeconomic cost of the disease. I am very expensive to the Social Security.

I know more bitter people who have everything to be happy than bitter sick people. Because in a situation like that you get rid of everything secondary. It's not that the secondary is bad, but sometimes we put it on a level of the scale of values that makes us bitter.

The more you learn to let go, the more you learn to be happy. And illness helps you do that.

Culture

Thinking like a mountain Why read Aldo Leopold today?

The thought of Aldo Leopold, a classic of contemporary environmentalism, has for decades fed the urgent reflection on the care of the earth. Although he is not cited in the encyclical Laudato si (2015) his writings point to some concepts, such as "community" or "land ethics", that enrich our understanding of the "common home".

Marta Revuelta and Jaime Nubiola-April 25, 2023-Reading time: 4 minutes

The book One year in Sand County is the most emblematic work of Aldo Leopold (1887-1948), originally published in 1949. It brings together his impressions - poetic and philosophical - the fruit of his observation of every natural event and of a deeply contemplative and reflective life, focused on the relationship between the human being and the community he inhabits. 

A work born of a passion

Why read Aldo Leopold today? At a time when we ask ourselves about the effects of our actions on the environment and we are confronted with answers that are confusing, pessimistic and sometimes detached from our nature, Aldo Leopold gives us a clue. By engaging us in his great passion, the outdoors, he helps us find the answers in a relationship, not in a confrontation. If we are part of a whole, the answer to the question of sustainability is an ethic, not a tactic. And it comes from life. 

Leopold's reflections are always born out of his life. The first part of the book, entitled One year in Sand Countyis written in the form of a memoir and masterfully narrates the daily life in ".the Shack"("the shack"), the familiar name for the land in Wisconsin that Leopold bought in 1930, used as a vacation and weekend retreat. This first part is of great beauty. Any excuse - the tracks of a skunk in the snow, a log burning in the fireplace, the courtship of birds in April, the felling of a hundred-year-old oak tree killed by lightning - triggers meticulous narratives in which the protagonists are animals, trees, stars; and we become privileged observers of a story that grips like an epic narrative. 

The descriptions are accompanied by reflections, flowing with irony, in no apparent order, on the relationship between humans and the earth, the concept of conservation, the artificial and the wild: "God gives it to us and God takes it from us, but that's not all he does. When some remote ancestor of ours invented the shovel, he became an offerer: he could plant a tree. And when he invented the axe, he became a subtractor: he could chop it down." (p. 134). 

A life committed to the wild

Aldo Leopold is considered one of the most influential thinkers in the awakening of conservationism and environmentalism in the United States, both in the academic and intellectual world and among activists, and a precedent for the defense of sustainability. In Spain, however, he is still a little known figure. The publishing house Los Libros de la Catarata published in 2017 the book entitled A land ethic, which collects part of the essays published in One year in Sand Countywith an interesting introduction by Jorge Riechmann.

In 1930 Leopold acquired the abandoned farm that inspires his book. This land, known as "Sand County," represented the subject of his research. It was an area on the banks of the Wisconsin River devastated by fires, massive logging and over-farming, which had resulted in sandy meanders where Leopold and his family were planting oak and pine trees to restore the original landscape. It was on this same land that he died of a heart attack at the age of 61 while helping to extinguish a fire on a neighboring farm. 

With the title Notes from here and thereThe second part gathers six essays that correspond to the places where Leopold lived or to which he traveled. From all these journeys emerge reflections of a life that was teaching him "gradually and sometimes painfully, that collective action is unstructured." (p. 14).

Among these episodes, one of the most important is that of Thinking like a mountainwhere he describes how the extermination of the wolves ended up destroying the vegetation in the mountains: "I've looked into the face of many a mountain that has just run out of wolves and watched the south-facing slopes crumple like a maze of new deer tracks. I have seen every edible shrub and sapling browsed, first to anemic neglect and then to death. (...) I now suspect that exactly as a herd of deer lives in terror of wolves, so too does a mountain live in terror of deer." (p. 226).

Community and love

In the third part is his famous essay Land ethics which can be considered his great intellectual legacy. To speak of land ethics is to speak of the ethics that expands the boundaries of the community to include soil, water, plants and animals, i.e.: the land (p. 334).

This new ethic is summed up in one of Leopold's most famous maxims: "Something is right when it tends to preserve the integrity, stability and beauty of the biotic community. It is wrong when it tends to the contrary." (p. 360). Here ethics and aesthetics touch. Just as in classical ethics the good is related to what things are, so beauty has to do with how we perceive things.

Finally, Leopold includes an element that admirably closes the circle of his reasoning: love. "For me it is inconceivable that an ethical relationship with the earth can exist without love, respect and admiration for it, and without a high regard for its values.". Eight years after the encyclical Laudato si Reading Aldo Leopold is a great way to go deeper into the care of our common home, as Pope Francis has asked us to do.

The authorMarta Revuelta and Jaime Nubiola

The World

Hungary: next destination for Pope Francis

Csaba Török, parish administrator of the cathedral of Esztergom and responsible for Catholic broadcasts on Hungarian public television, held a meeting with accredited journalists at the Vatican in which he pointed out some of the keys to the upcoming papal trip.

Antonino Piccione-April 24, 2023-Reading time: 4 minutes

In view of the apostolic journey of His Holiness Francis to Hungary (April 28-30), the ISCOM Association has promoted an online meeting attended by more than 30 Vatican journalists, largely the same ones who will travel with the Pope and follow his three-day visit to Hungary. 

Csaba Török, parish administrator of the cathedral of Esztergom and responsible for Catholic broadcasts on Hungarian public television. 

First, some historical notes on the presence of the Catholic Church, whose first traces date back to Roman times (4th century), with the first settlements of the Hungarian population in the Urals, a mountain range on the border between Europe and Asia.

Catholicism in Hungary

Next, Török takes for granted that the first contacts of Christianity with the Magyar people were the prerogative of the Eastern peoples of Armenian and Greek rite. "Even today there are many Catholics of Greek rite, the encounter with the Latin Church occurred with the arrival of the Hungarians in the Carpathian basin in the 10th century."

Stephen, king of Hungary, was the main architect of the conversion of the Magyars to Christianity: he undertook the evangelization of the country, which had already begun in the 9th century by the Church of Constantinople, and consolidated national unity by fighting against tribal power. In its frontier position, it opted for the West rather than the East, and for independence rather than vassalage to the Romano-Germanic or Byzantine Empire.

He founded numerous monasteries, including St. Martin of Pannonhalma, and through the monk Anastasius and the bishop of Prague obtained from Pope Sylvester II the crown with which he was crowned "Apostolic King" in the year 1000.

The East-West duality, Török explains, continues to find expression today. "Two political movements, let's say, one more Western Catholic, the other more Eastern Protestant nationalist."

After a quick review of key passages in Hungarian history (the Turkish invasion, the role of the Habsburgs, the collapse of the Kingdom in the 20th century, the advent of communism with the nationalization of church schools, the arrest of Cardinal József Mindszenty and the dissolution of religious orders), Török stressed that Hungarians who declare themselves Catholics today number around 40%, compared to 12% of Protestants.

Papal visits to Hungary

The first visits of a Pope to Hungary were those of John Paul II (August 16-20, 1991, September 6-7, 1996).

"The first was very important," says Török, "because of the then recent fall of communism and because of the significant visit to Esztergom, the ecclesiastical center of the country, beyond the meeting in the Budapest stadium with a crowd of faithful, including many young people."  

On September 12, 2021, Pope Francis' very brief visit to Budapest for the Eucharistic Congress.

The Catholic Church in Hungary is now preparing to welcome Pope Francis from April 28-30. "The central word of this visit is future and our future is Christ," clarifies Father Csaba Török. "The official motto itself is 'Christ is our future.' I do not know what speeches the Pope will deliver in Budapest. The Church in Hungary strongly feels the social and cultural changes, the fading of traditional religiosity, and now we are waiting for a Message for the future. How to start over? How to find our future? How to show that Christ and faith are the way for the future of our country".

Possible presence of Patriarch Kirill?

As for the possibility of a presence in Budapest of Patriarch Kirill or his representative, Fr. Török replied that "already in 1996, when Pope John Paul II came to Pannonhalma, there was an open question", namely, whether "that visit could be an opportunity for a meeting with the then Patriarch of Moscow Alexis II".

The Church in Hungary," the priest stresses, "has always tried to serve as a bridge between Orthodoxy and the Latin Catholic Church. Even now there are open questions, given the political situation", although at the moment "there is no talk about it".

The priest recalls that at the International Eucharistic Congress of 2021 in Budapest, the Ecumenical Patriarch and representatives of the Orthodox Churches were present, but officially we know nothing about it'.

The themes of Francis' visit

Peace and dialogue, among the central themes of the visit.

In Budapest, the Pope will also hold institutional meetings with the Head of State, Prime Minister Viktor Orban, and with the authorities and representatives of civil society and the diplomatic corps.

In this regard, Father Török recalls that also in 2021, when the Pope visited Budapest on the occasion of the International Eucharistic Congress, Prime Minister Victor Orban gave the Holy Father "a very special gift", an ancient letter dating back to the Mongol invasion after which half the population was annihilated.

"Victor Orban delivered the then king's letter to the Pope, whom he asked for help to save and preserve Christianity in Hungary and throughout Europe. "It was a sign. Victor Orban presents himself as a protector of Christianity and consciously seeks a connection with the Pope."

Another topical issue is migration. "Many Catholics work in NGOs and try to help." "The Church's charitable institutions try to find the small door if you can't enter through the big one, and in this context the services of the Order of Malta and Caritas have done a lot." 

The authorAntonino Piccione

The Vatican

Holy Father proposes a brief examination of conscience, and will travel to Hungary

During the prayer of the Regina Caeli of the Third Sunday of Easter, Pope Francis encouraged a brief examination of conscience in the evening with Jesus, "starting today", he suggested, and asked for a prayer for "our Ukrainian brothers", for Sudan and for his next apostolic journey to Hungary, which "will be the occasion to embrace again a church and a people that are very dear to us", he said.

Francisco Otamendi-April 23rd, 2023-Reading time: 4 minutes

On this third Sunday of Easter, Pope Francis commented on the Regina Caeli prayer "the encounter of the Risen Jesus with the disciples of Emmaus," as narrated in the Gospel. And in order to imitate them in this "dialogue with Jesus" and in the request that "at sunset He stay with us", "there is a good way to do this. It consists in dedicating a moment each evening to a brief examination of conscience. It is precisely a matter of rereading my day, opening my heart, bringing to him the people, the things that have happened, so as to gradually learn to look at things with different eyes, with his eyes, and not only with our own.

This was the Holy Father's proposal this Sunday, before about forty thousand Romans and pilgrims present in St. Peter's Square. The proposal includes an immediate beginning. "We can begin today," he said, "by dedicating this evening to a moment of prayer during which we ask ourselves: How was my day? What happened? What was the day like? What were its pearls, perhaps hidden, for which to give thanks? Was there a little love in what I did? And what are the sadnesses, the doubts, the fears, that I should bring to Jesus? So that he may open up new lives for me, comfort me and encourage me".

Following the recitation of the Marian prayer of the Regina caeliwhich replaces the Angelus during this time of Easter, the Holy Father announced that "from next Friday, the Angelus will be celebrated on the following Friday. I will travel to Budapest, Hungarywhere I will be three days to complete the trip that I made in 2021 on the occasion of the International Eucharistic Congress. It will be an opportunity to embrace again a Church and a people very dear to us".

"It will also be a journey to the center of Europe, over which the icy winds of war continue to blow, while the displacement of so many people puts urgent humanitarian issues on the agenda," the Pope added. "But now I wish to address you with affection, my Hungarian brothers and sisters, as I look forward to visiting you as a pilgrim, friend and brother to all, and to greet, among others, your authorities, bishops, priests, consecrated persons, young people, university students and the poor. I know that you are preparing my visit with great effort: I thank you from the bottom of my heart. I ask all of you to accompany me with prayer during this travel".

"And let us not forget our Ukrainian brothers, still afflicted by this war," and to pray for "an end to the violence in Sudan and to embark on the path of dialogue." he added. 

It should be recalled that Omnes published in 2021 a comprehensive interview with Cardinal Péter Erdő, Archbishop of Esztergom-Budapest and Primate of Hungary, on the occasion of the trip that Pope Francis actually made in September of that year to the Hungarian country. You can see here the second delivery

"Rereading our history with Jesus."

Before the Regina caeli, as noted, the Holy Father summed up the desolation of the disciples of Emmaus, as described in the Gospel of today's Sunday Mass. "It is about two disciples who, resigned to the death of the Master, on Easter Day decide to leave Jerusalem and return home. As they walk along sadly talking about what has happened, Jesus approaches them, but they do not recognize him. He asks them why they are so sad, and they exclaim, 'Are you the only stranger in Jerusalem who does not know what happened in these days? And they tell him the whole story. As they walk along, Jesus helps them to reread the events in a different way, in the light of the Word of God. Rereading is what Jesus does with them". 

Pope Francis dwelt on this aspect. "For us too, it is important, in fact, to reread our history, the history of our life with Jesus, of our journeys, with disappointments and hopes. We too, like those disciples, can find ourselves lost in the midst of events. Alone and without certainties, with many questions and worries", 

"Another light for what seems fatiguing."

"Today's Gospel invites us to tell Jesus everything, with sincerity, without being afraid of saying the wrong things, without being ashamed of what we find difficult to understand," the Holy Father suggested. "The Lord is pleased when we open ourselves to him. Only in this way can he take us by the hand, accompany us, and make our hearts burn again."

We too, like the disciples of EmmausThe Pope added, "We are called to dialogue with Jesus, so that in the evening he will stay with us. There is a good way to do this. And today I would like to propose it to you". It is here that he proposed the brief daily examination of conscience every evening, as mentioned at the beginning. 

The Pope then reviewed some challenges that can often happen to us, and which can be helped by the time of the examen: "In this way we can relive the experience of those two disciples. Before the love of Christ, even what seems difficult can appear in a different light. The cross that is difficult to embrace, the choice to forgive an offense, a victory not achieved, the weariness of work, the sincerity that is difficult, the trials of family life, will appear to us in a new light, that of the Risen Crucified One who knows how to transform every fall into a step forward. 

"But to do this it is important to remove our defenses, to leave time and space to Jesus, not to hide anything from him, to bring him our miseries, to allow ourselves to be wounded by his truth, to allow our hearts to vibrate with the breath of his word," he added. "May Mary, the wise Virgin, help us to recognize Jesus, who walks with us, and to reread before him every day of our life," he concluded.

Beatification in Paris

Along with the reference to his apostolic journey to Hungary, the Holy Father recalled that "yesterday, in Paris, Henry Planchat, a priest of the Congregation of St. Vincent de Paul, and Ladislaus Radigue and three fellow priests of the Congregation of the Sacred Hearts of Jesus and Mary were beatified. Pastors animated by apostolic zeal, they are united in the witness of the faith until their martyrdom, which they suffered in Paris in 1871 during the so-called Paris Commune. Let us applaud the new Blesseds. 

Yesterday was celebrated World Earth Day, around which the Pope asked "that the commitment to creation always go hand in hand with an effective solidarity with the poor". The Pontiff also recalled the 99th anniversary of the Catholic University of Sacro Cuore in Milan. "I wish the largest Italian Catholic Athenaeum to face this challenge with the spirit of the founders, especially of the young Armida BarelliShe was proclaimed blessed a year ago," he said.

The authorFrancisco Otamendi

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United States

U.S. Supreme Court upholds the Pill

On Friday, April 21, the U.S. Supreme Court decided on the use of the abortion pill, under debate for a few weeks. The Court has approved the use of the chemical abortifacient.

Paloma López Campos-April 23rd, 2023-Reading time: 2 minutes

A few weeks ago, two contradictory rulings opened the debate on the use of the mifepristonean abortifacient chemical. In this scenario, the distribution of the abortion pill was called into question, and as the case moved up the U.S. jurisdictional pyramid, it ended up in the hands of the Supreme Court.

This Court became the deciding court. Its ruling could have banned the use and distribution of mifepristone, thus gaining more ground on the right to life that, for some years now, American society has been demanding.

However, the Supreme Court has blocked lower court rulings banning the use of the abortifacient chemical. Therefore, permission to obtain the abortion pill remains in effect in the United States.

A disappointment

The U.S. Bishops' Conference of Catholic Bishops published a press release to refer to the Court's decision, calling the order a disappointment, "both because of the loss of innocent lives of the unborn through chemical abortion, and because of the danger these abortions pose to women."

However, the bishops do not lose faith, stating: "it is in our hope and prayers that the Court will one day overturn the FDA's unlawful actions". This body they mention is the Food and Drug Administration in the United States, an agency that is accused of having exceeded its authority when it approved the use of mifepristone many years ago.

Continuing to defend life

To conclude their communiqué, the bishops recall that "abortion is never the answer to a difficult or unwanted pregnancy, because it always ends one life and puts another in danger". For this reason, they affirm that they will continue to defend "policies that put women and families first, that seek to be at the service of women in situations of need" and pray that one day killing unborn children will be unthinkable.

At the same time, they remind us that compassion is needed in difficult situations, a compassion that is not empty and that is directed towards both women and children.

Culture

Identity and listening to become relevant in society again.

300 Church communicators will meet from May 2-4 at a seminar in Rome organized by the University of the Holy Cross.

Giovanni Tridente-April 23rd, 2023-Reading time: 3 minutes

For the thirteenth consecutive year, about 300 institutional communicators from dozens of dioceses around the world (communication directors, spokespersons of Episcopal Conferences and bishops, academics and journalists) will gather in Rome from May 2 to 4 for a professional seminar dedicated to the theme of relevance, identity and listening, i.e. how to "communicate".communicating the Christian message in a plurality of contemporary voices".

The initiative is organized by the School of Institutional Communication of the Pontifical University of the Holy Cross and is one of the spearheads of its training program, which has been repeated every two years since the school was founded 26 years ago.

The idea of dedicating this year's professional reflection to the context in which we live, characterized by a multiplicity of voices that have the opportunity to express themselves freely, stems from the awareness that, in addition to enriching opportunities for dialogue, this dynamic often also produces confusions and tensions that need to be managed.

Broadening the debate

"Added to the abundance of information is a public agenda in which certain topics are often imposed which, like black holes, completely obscure others that are equally fundamental for the person and society, and in which the Church could enrich the conversation," explains Professor José María La Porte, of the Seminar's organizing committee.

In this context, therefore, the Church's communications offices have the difficult task of "broadening the debate so as not to get caught up in preconceived ideas" that often prevent them from addressing the issues in their full breadth.

The keynote address will be given by La Porte, professor of Fundamentals of Institutional Communication at the University of the Holy Cross; his intervention will serve as a framework for the entire seminar: "Rebirth of one's own identity in a secularized context".

Rediscovering identity

It is precisely the rediscovery of identity that allows communicators to rediscover the essence of their message and thus be fruitful in their mission to contribute to the good of the world, just like other social actors.

The Seminar will include several round tables with professionals focusing on topics such as the ability to overcome polarization, to value your employees and volunteers, and how to associate your own identity with the communication service you provide.

Case studies will also be devoted to overcoming institutional crises, listening skills, relations with journalists, management of major events and relevance through social media.

Audience with Pope Francis

On Wednesday, May 3, the participants in the Seminar will gather in St. Peter's Square for a general audience with Pope Francis, and immediately afterwards will meet with the heads of the Dicastery for Communication.

During the Seminar, space will also be given to the famous American film series ".The Chosen"centered on the life of Jesus of Nazareth. Executive producer and CEO Derral Eves will be present and will explain how this "adventure", which finds its sustenance through crowdfunding, began.

Taking the initiative

There is also expectation for the lectures of Professor Gema Bellido (University of Santa Cruz) on listening to "contextual intelligence", understood as the ability to identify the issues and perspectives that are emerging in society and with respect to which it would be interesting to make a relevant contribution.

Along the same lines, Jim Macnamara of Tech University will offer his vision on how to meet the challenge of being "a listening organization."

Finally, Juan Manuel Mora, Director of the Center for University Governance and Reputation at the University of Navarra and Vice Chancellor for Communication at the University of the Holy Cross, will close the proceedings with a report on how to "retake the initiative to be relevant".

In short, a host of topics that once again put the desire to communicate and serve the Church and the world with passion at the center.

The authorGiovanni Tridente

Books

A "Francis option" ten years into his pontificate

In this reading recommendation, Andrés Cárdenas Matute talks to us about the book Francesco's Optionby Armando Matteo, currently available only in Italian from the San Paolo Publishing House.

Andrés Cárdenas Matute-April 22, 2023-Reading time: 9 minutes

Opzione Francesco: for a new image of future Christianity

AuthorArmando Matteo
Pages: 136
EditorialSt. Paul (Italian)
Year: 2023

To speak of a "Francis option", ten years into this pontificate, brings to mind the popular "Benedictine option". This was popularized six years ago with Rod Dreher's famous book of that title (it should be noted that "Benedictine" does not refer to Pope Benedict XVI, but to the Rule of St. Benedict).

Armando Matteo, professor of theology in Rome, secretary of the Dicastery for the Doctrine of the Faith, and who has dedicated several books to the study of the transmission of the faith to young people, believes that the anniversary of the pontificate can be a good time to take up again the theme of the pontificate. Evangelii Gaudium. This first document of Francis generated some excitement for the evangelizationbut perhaps it was an illusion as intense as it was fleeting. So, in order to have it clearer, he now traces what in his opinion could be considered the itinerary of that missionary proposal of the Pope.

The challenge of a new imagination

It may be that these ten years of having the first Hispanic American Pope, the first Jesuit Pope, and the first Pope son of the Vatican Council II have caught us a bit off guard. But, Matteo thinks, after this time has passed, perhaps it is "the propitious occasion for a concrete discernment of what we believers are called to do in this hour of history. We cannot simply watch, post or comment, with greater or lesser benevolence, on what the Pope does, says, celebrates. It is time to choose. 

Matteo acknowledges his debt to Dreher -who left Catholicism to become Orthodox almost twenty years ago - inasmuch as the latter has awakened awareness of the need to seek a new imagination for future Christianity. The fact that we inhabit the world in a very different way from how it was inhabited two or three generations ago - we can think of life expectations, communication, medicine, information, rest, capacity for movement, affective relationships or, at a deeper level, the understanding of faith-world relationships or the value of intimacy - are the facts that both Dreher and Matteo have on the table. From there, however, different motivations emerge and different conclusions are reached.

Time to choose

The question Matteo has in mind - and which, in his opinion, is the one that challenges the Christian imagination - is: why is the Church in the West going through a serious "birth crisis"? It is a demographic winter even stronger than the one affecting natural births. Why does the Church not seem able to give birth to men and women who find in Christ the horizon of their lives?

These questions, logically, can be extended to the institutions that live within the Church. This "time of choice" supposes, in the first place, and always according to the Italian professor, a triple act of honesty. First, to accept that we are living through a definitive change of epoch, which has been in the making for a few centuries. Then, to accept with serenity that Christian civilization has come to an end. And, finally, to accept that a change of pastoral mentality is urgently needed to connect Jesus with people, to give shape to a proclamation that connects the desires of the heart of contemporary man with the person of Jesus Christ.

Christianity is for everyone

Pope Francis - continuing intuitions that are easy to find in Benedict XVI - has clearly noted both the intergenerational rupture in the transmission of the faith and the end of Christian-based civilization. He said in point n. 70 of Evangelii GaudiumWe cannot ignore the fact that in recent decades there has been a rupture in the generational transmission of the Christian faith among Catholics. It is undeniable that many feel disenchanted and no longer identify with the Catholic tradition, that more parents do not baptize their children and do not teach them to pray, and that there is a certain exodus towards other communities of faith". He then goes on to list the possible causes of this rupture.

Change of mentality

Francis also said in his Christmas message to the Curia three years ago: "We are no longer in Christendom. Today we are not the only ones who produce culture, nor the first, nor the most listened to. Therefore, we need a change of pastoral mentality, which does not mean moving to a relativistic pastoral. We are no longer in a regime of Christianity because faith-especially in Europe, but even in much of the West-no longer constitutes an obvious presupposition of common life; in fact, it is often even denied, mocked, marginalized and ridiculed."

In this context, Armando Matteo recognizes that there are other important problems in the Church, such as sexual abuse and abuse of power, to which can be added many known tensions; "but its real crisis is only one, that which was initiated by the words of Francis: the 'denatality'. When the Church loses her dimension of fruitfulness, of motherhood, she loses everything and becomes something else, which can even be interesting and useful, but has nothing to do with the mission that Jesus entrusted to his disciples (...). The Church is herself only to the extent that she is animated by the missionary dream of reaching out to all".

The announcement of Christianity

For Matteo, the discussion of whether Christianity is destined to be a minority or not is self-referential and ends up being a waste of time. The proclamation - and here perhaps there is a first difference with Dreher - must be thought for everyone; any person must hear in it, and in each of its parts, something that connects with his own search for a good life.

In fact, the first problems arise when preaching focuses only on those who already believe, because, then, the missionary tension -which is its raison d'être- fades away and, moreover, little by little, the discourse is disconnected from its true objective, which is to bring the human to its fullest expression, to reveal the truth about man. The fact is, however, that more and more young people do not believe that Christianity contributes anything to their search for a happy life (although, certainly, there is no lack of signs of hope, as in the World Youth Days initiated by John Paul II). Matteo, for example, makes a list of words from the world of catechesis that no longer exist in the common heritage of those who grow up in our days. That unity of language - and, therefore, of imagination - that perhaps facilitated the transmission of the faith, no longer exists.

Friendship and fraternity in the face of individualism

Perhaps the most questionable aspect of Matteo's work can be found in the sociological foundation he develops in order to establish a diagnosis and draw up guidelines for action. After looking at the new ways of inhabiting the world mentioned above, he proposes a change from a pastoral care directed to a humanity that lives in "a valley of tears" - a pastoral care that would decline fundamentally in consoling - to a pastoral care directed to a humanity of unbridled joy - which would decline in witnessing to the joy that arises from its encounter with Jesus. These sociological categories, which delineate them perhaps too precisely, are debatable, but they do not make the subsequent paths any less valuable.

In short, Armando Matteo proposes to generate a way of evangelizing that has friendship as its central nucleus and is capable of generating a new fraternity that witnesses to the joy of the encounter with Christ. Friendship and fraternity, of course, are not words absent from previous forms of evangelization, but perhaps in the new context described above they too can acquire a new force.

Church "going out".

In this context, one can better understand many of the images used by Francis to give shape to this Church "going out". (the field hospital, a Church wounded by the streets is better than one sick with enclosure, a house with open doors instead of a customs house, etc.). And the hope is that this attitude can give way to the "dream of a new fraternity"; a fraternity that overcomes its main enemy which would be, in Matteo's words, "individualism, widespread and sad, which dominates the society of infinite commerce and which leads to what Luigi Zoja has defined as 'the death of the neighbor'".

But this openness to friendship is not only an outward attitude, or an extra commitment at certain specific moments, but is rooted in a spiritual conversion. Francis says in number 92 of Evangelii GaudiumThe way of relating to others that really heals us instead of making us sick is a mystical, contemplative fraternity that knows how to look at the sacred greatness of others, that knows how to discover God in every human being, that knows how to tolerate the discomforts of living together while clinging to the love of God, that knows how to open its heart to divine love in order to seek the happiness of others as its good Father seeks it".

The poor

This conversion gives a privileged place to closeness to the poor - and to all types of peripheries - also in order to learn from them about God, understanding them not only as a social category, but also as an authentically theological place.

This closeness and openness can function as an antidote to what Francis calls "spiritual worldliness," which is not, as one might think, about diluting the Church's message in the interests of the world, but rather about introducing "worldly" - or non-Christian - logics into the spiritual life.

This illness is developed at length in numbers 93 and 97 of the Apostolic Exhortation: "Spiritual worldliness, which hides behind appearances of religiosity and even of love for the Church, means seeking human glory and personal well-being instead of the glory of the Lord. (...) Those who have fallen into this worldliness look from above and from afar, reject the prophecy of their brothers, disqualify those who question them, constantly highlight the errors of others and are obsessed with appearances. It has withdrawn the reference of the heart to the closed horizon of its immanence and its interests and, as a consequence of this, it does not learn from its sins nor is it authentically open to forgiveness. It is a tremendous corruption in the guise of good. It is necessary to avoid it by setting the Church on a movement of going out of herself, of a mission centered on Jesus Christ, of dedication to the poor".

Waiver of comfort

Already at the end of the book, after having set out these guidelines for imagining a new way of evangelizing, Matteo does not deny that preaching an openness to others, preaching the need to renounce comfort and to renounce the sedation to which a certain capitalist and individualistic model subjects us, is a matter of discomfort. It would be, then, a countercurrent mentality, but understanding that the inertia to overcome, from an anthropological point of view, is the inertia of "infinite and sad individualism".

But Matteo still has two very timely questions: where can he find the strength to do it? And why is this change of mentality so costly? To the first question - although again this is not something new, but it does require a new impetus - he answers that the strength can only come from returning to a contemplative life.

Recovering the contemplative spirit

Again, go to Evangelii Gaudiumn. 264: "The first motivation to evangelize is the love of Jesus that we have received, that experience of being saved by him that moves us to love him more and more. But what kind of love is it that does not feel the need to speak of the beloved, to show him, to make him known? If we do not feel the intense desire to communicate it, we need to stop in prayer to ask Him to captivate us again. We need to cry out every day, to ask for his grace to open our cold hearts and shake our lukewarm and superficial lives (...) To do this, we urgently need to recover a contemplative spirit that allows us to rediscover every day that we are the depositaries of a good that humanizes, that helps us to lead a new life. There is nothing better to transmit to others".

It is the contemplation of Jesus who always allowed himself to be encountered directly by everyone, as one among equals, side by side with his contemporaries. He did not see in them a burden or someone to accuse.

New generations

At the end of the essay, Armando Matteo makes a final consideration "on the real possibility that a proposal of this type can be accepted by believers themselves". He sees, concretely, three barriers. First, what he calls "bad fear" -which he distinguishes from a healthy fear of danger-, which is the fear of the unknown that corners us in the past and in ourselves; "the first fear keeps us alive, the second leads us to death". For this reason, he recommends not to move for the simple desire for change, but for the honest desire to give birth to new disciples of Jesus among the new generations.

The second obstacle is resentment at the changes brought about by secularization and the turning away of so many from Christianity. A resentment that leads only to sadness and pessimism, while forgetting the attitude of God who always seeks the good. The third barrier is that of understanding tradition as something fixed, which has little to do with the Church's yearning to bring her message to the men and women of every age and in every place, with the conviction that it carries the definitive answer to their longing for meaning and happiness.

Not to be sheep combers

In conclusion, Armando Matteo quotes some words that Pope Francis dedicated to his diocese, that of Rome, shortly after being elected as its pastor, and that can be an image that condenses this whole proposal: "In the Gospel it is beautiful that passage that speaks of the shepherd who, when he returns to the sheepfold, realizes that one sheep is missing: he leaves the 99 and goes to look for it, to look for one. But, brothers and sisters, we have one; we are missing 99! We must go out, we must go to the others!

In this culture - let us tell the truth - we have only one, we are a minority! And do we feel the fervor, the apostolic zeal to go out and seek the other 99? This is a great responsibility and we must ask the Lord for the grace of generosity and the courage and patience to go out, to go out and proclaim the Gospel. Ah, this is difficult. It is easier to stay at home, with that one sheep. It is easier with that sheep, combing it, caressing it... but we priests, you Christians too, everyone: the Lord wants us to be shepherds, not sheep combers; shepherds!".

The authorAndrés Cárdenas Matute

Resources

The priest's vestments: in his daily life and in liturgical celebrations

The clothing of the presbyter in his daily life is a sign of his work and identity. Likewise, every part of his attire in liturgical celebrations has a profound meaning that indicates the sacredness of his ministry.

Alejandro Vázquez-Dodero-April 22, 2023-Reading time: 4 minutes

In this new fascicle about different aspects of Catholicism, we will refer to the clothing and vestments of the presbyter, that is, the priest who, after the diaconate, has been ordained and has not received episcopal ordination.

The bishops - including the Holy Father - are properly priests too, but they have their own uniqueness in terms of dress and, in general, the vestments they wear for the liturgy and divine worship.

What do priests wear on a daily basis? Why do they dress the way they do?

Article 284 of the Code of Canon Law provides that ".Clerics must wear a dignified ecclesiastical dress, according to the norms given by the Episcopal Conference and the legitimate customs of the place.". This norm refers to clerics, which includes priests.

The presbyter should be recognizable above all by his behavior, but also by the way he dresses or presents himself. His identity and "being of God"-as one of the faithful consecrated to the dispensation of his saving mysteries-and of the Catholic Church should be immediately evident to all. His belonging to God - to the sacred, as a consecrated person - must be constantly communicated. It is the right of all - particularly of the Catholic faithful - to be able to recognize by their external appearance those who can dispense their spiritual help.

The priest's clothing should be an unmistakable sign of his dedication and of the identity of one who carries out a public ministry. To do otherwise would be to prevent those whom he intends to serve from being able to address him at any time and for any need.

It could be said that the presbyter's vestments are the exterior sign of an interior reality. Something that, by the way, happens with so many other offices that have their own uniform.

The vestments have varied over the centuries. In the following we will refer to what the presbyter wears today, which is indicated by the ecclesiastical authority. It should be noted that other religious professions use the same -or very similar- clothing as Catholicism, specifically Protestantism.

Clergyman and cassock

A priest with clergyman ©OSV News photo, courtesy Ascension

On the one hand, we must refer to the cleriman -or clergyman- garment referring to the shirt -usually black, gray or white- where the collar collar is placed, which is usually white. The collar collar can be replaced by a strip that is inserted in two openings of the collar of the shirt, leaving a white square under the throat. In addition, it is possible to have pants combined with the shirt, and even a jacket. Some describe the cleriman as a practical alternative to the cassock, which we will now discuss.

– Supernatural cassock o talar suit -it is so called because it reaches the heels- is like a long dress or tunic with a front closure. It is usually black, as a reminder that the wearer has died to the world and has consecrated himself to the divine or celestial. Although in tropical or hot climate countries it is also worn in white.

And what do priests wear at Mass and other liturgical celebrations?

To dignify the sacred character of their ministry, priests wear a series of sacred vestments - which may be blessed - during liturgical celebrations.

In particular, we will refer to those of the Eucharist or Holy Mass.

Chasuble, stole, alb and amulet

– Supernatural chasuble is the vestment that the presbyter wears over the other garments. It consists of a long piece with an opening in the center to pass the head, and equally open on the sides to show the arms. It falls in front and back from the shoulders to mid-leg. It symbolizes charity, which makes the burden of Jesus Christ sweet and gentle.

– Supernatural stoleThe priestly sash, symbol of priestly authority, is a kind of band that hangs from the priest's neck, and can be adjusted with the cincture over the alb and under the chasuble.

To dispense the sacrament of reconciliation, the presbyter may wear a purple stole, which suggests the penitence proper to confession. And to distribute the Eucharist - and in general for the Eucharistic acts - he wears a white stole.

The alba consists of a wide white tunic -hence its name- that covers the presbyter from top to bottom and is fastened at the waist with another ornament. The cingulum -The belt symbolizes the purity of the heart that the clergyman carries to the altar.

The amito is the rectangular linen cloth that the presbyter places over his shoulders and around his neck before putting on the alb. It can be fastened with crossed ribbons at the waist.

The colors

Various colors are used for the chasuble and stole: white, for feasts and solemnities, celebrations of non-martyred saints and feasts of the Lord; green is used during ordinary time; red for the feasts of the martyrs and special days of the holy apostles and feasts of the Lord referring to the Passion; purple for Advent, Lent, Holy Week and -together with black- for Masses for the dead.

Liturgical colors of Advent ©CNS photo by Martin Lueders)

In addition, the color pink can be used twice a year: on the third Sunday of Advent - the third Sunday of Advent - on the second Sunday of the month.please visit- and the fourth Sunday of Lent -laetare- to remember the proximity of Christmas and Easter. The blue, as a liturgical privilege, can be used in Spain and other territories that were Spanish territory for the solemnity of Christmas. Immaculate Conception.

In addition, even if they do not form part of the vestments that clothe the priest, they may be present at the Mass on conopeo -or tabernacle covers-, the calyx cover and the folder that carries the corporals. All in the same color as the chasuble and stole, as appropriate.

Spain

Surrogate motherhood "exploits women," denounce Spanish bishops

"Surrogacy is a new form of exploitation of women, contrary to the dignity of the human person, because it uses the female body, and her whole person, reducing her to being a human incubator," the bishops of the Episcopal Commission for the Laity, Family and Life of the Spanish Episcopal Conference (CEE) have stated in a note.

Francisco Otamendi-April 21, 2023-Reading time: 4 minutes

"A human life is a gift and not a right," the bishops emphasize. "The Church recognizes the legitimacy of the desire for a child, and understands the sufferings of spouses afflicted by the problem of infertility. However, this desire cannot be placed before the dignity that every human life possesses to the point of subjecting it to absolute domination. The desire for a son cannot justify the "production" of it, just as the desire not to have a child already conceived cannot justify its abandonment or destruction," they point out.

They then add that "there is no "right to procreation". and therefore a "right to the child". The reproductive will cannot annul gestation or maternity". On this point, they recall the recent document "The faithful God keeps his covenant" of the EEC itself, which comments, among other aspects, on the separation between procreation and sexuality. 

"The separation between procreation and sexuality represents a deep wound to human nature and to the family. To nature, because it transforms the child into a product, insinuating the idea that life can be a human production. To society, because the new life presupposes only a technical capacity and not a context of love of spouses who want to be parents...", says the document. "The natural family is thus deconstructed and artificially reconstructed in many ways, following the desires of each individual. This implies favoring "the rights of the child to a family composed of a man and a woman united by a lasting covenant of reciprocal love."

"The end never justifies the means."

"In all surrogate motherhood," adds the episcopal noteThe Pope's statement, made public at the end of the April Plenary Assembly, "there is heterologous artificial fertilization which "is contrary to the unity of marriage, to the dignity of spouses, to the proper vocation of parents and to the right of children to be conceived and brought into the world in marriage and through marriage. Let us remember that the end never justifies the means and that every human person is an end in himself or herself. To deny these truths would lead us to affirm that everything technically possible can be done and to legitimize the objectification and use of some persons by others".

It should be added, the bishops affirm, that "with the so-called 'womb for rent', maternity becomes an object of commerce, to be bought and sold. The woman is reduced to a simple instrument, a 'womb' at the disposal of the contracting party, opening the way to the exploitation and commercialization of the human person. The contract culminates with the delivery of the child. As Pope Francis affirms: "the dignity of man and woman is also threatened by the inhuman and ever more widespread practice of 'womb for rent', in which women, almost always poor, are exploited, and children are treated as merchandise.".

No to trade in children

No human life should be considered a commodity or a consumer good. No child's life should ever be treated as something to be trafficked and traded. The good of the child should be sought first and foremost, and not be subordinated to the wishes and decisions of those who commission it. On the other hand, the possibility of abandonment of children (real, occurring in some countries due to twin births, pathology or gender preference), represents a serious marginalization that violates the principle of non-discrimination of the minor or of any disabled person..

The bishops encourage to keep in mind "that ce are seeing more and more scientific data highlighting the importance for physical and psychological health of the maternal-filial relationship during gestation. This, for the sake of the child, obliges us to be even more cautious when approving surrogate wombs".

"It is necessary to prioritize the good of the children conceived through surrogacy, seeking the best solution regarding their legal status, being aware that they have all the dignity and deserve to be welcomed and respected. A child, regardless of how it was conceived, must be loved and have its rights respected", they state.

Human dignity, a fundamental value

The importance and meaning of human life demand a well-founded reflection that seeks its dignity within the framework of a humanism that is faithful to the truth of the human being. In this context, they quote Benedict XVI when he affirmed that "without the founding principle of human dignity it would be difficult to find a source for the rights of the person and impossible to reach an ethical judgment regarding the achievements of science that directly intervene in human life". "It must be remembered that human dignity is a fundamental value that must be respected and protected, regardless of religious beliefs or lack thereof."

Pope Francis was quoted above in his defense of the dignity of man and woman. And the note also considers it "necessary to recall the affirmation of St. John Paul II, in 'Evangelium vitae': 'For the future of society and the development of a healthy democracy, it is therefore urgent to rediscover the existence of essential and original human and moral values, which derive from the very truth of the human being and express and protect the dignity of the person. These are values, therefore, that no individual, no majority and no State can ever create, modify or destroy, but must only recognize, respect and promote". For this reason, we believe that legislation is necessary to prevent this practice of surrogacy", they affirm.

In the last few weeks, the public debate on surrogacy has increased as a result of cases that have come to public attention.

The authorFrancisco Otamendi

Spain

Spanish bishops approve Instruction on sexual abuse

This Instruction specifies the current regulations on these cases and will be updated in accordance with higher standards.

María José Atienza-April 21, 2023-Reading time: 3 minutes

The 121st Plenary Assembly of the Spanish Bishops has gathered in Madrid at the headquarters of the CEE during the week of April 17-21. On the last day they had a meeting with journalists at the headquarters of the Episcopal Conference.

Note on surrogacy

The Plenary had an "off-agenda" surprise with the publication of a Note from the Episcopal Commission for the Laity, Family and Life regarding surrogate motherhood.

A note in which the bishops recall that no end, no matter how noble, justifies the means and also recalls the importance of protecting the rights of minors, forgotten in the whole process of surrogacy. "García Magán, who recalled that this type of practice turns "motherhood into an object of commerce".

Abuse instruction

One of the central points of the meeting of the Spanish bishops was the approval of an Instruction of the Spanish Episcopal Conference on sexual abuse.
The instruction, addressed to the application, is intended to know how to proceed according to the regulations in force once a complaint is received", explained the secretary general of the EEC, "prevention is part of the objective of the protocols".
This Instruction is based on a document on which the Spanish bishops have been working since the Plenary of April 2019. At that time they asked the Holy See for its authorization to publish a general Decree but, after several consultations, it was considered opportune to wait for the publication of the Vademecum of the Congregation for Bishops, the Motu Proprio "Vos estis lux mundi"The reform of Book VI of the Code of Canon Law.
The approved Instruction contains the new provisions established in the definitive text of Vos estis Lux mundi, and will be updated whenever the canonical norms in force change. Moreover, the character of the Instruction, by unifying and explaining the current law on the matter, reinforces the normative aspect of the document, which will have the force of Norms and not only of guidelines.

Hospitality brokers

Another of the topics discussed at this Plenary was the status of the "Corridors of Hospitality" project. "The Spanish bishops have learned about the pilot experiences aimed at young migrants who are outside the protection mechanisms," he said. García Magán.

Education congress and parent synods

Education continues to be a hot topic in the Spanish Church. In this regard, Bishop García Magán reported on a project presented by the president of the Episcopal Commission for Education and Culture, Bishop Alfonso Carrasco, on the implementation of an Education Congress that would bring together not only the Catholic school but also all the educational entities present.

The bishops have chosen the names of the three Synod Fathers to represent the Spanish Church at the XVI Ordinary General Assembly of the Synod of Bishops in 2023. The names will be announced once Pope Francis confirms the proposed names. They are three members and two substitutes.

The Church does not have a political party 

Asked about the upcoming elections in Spain, the secretary general of the Spanish bishops wanted to stress his hope that "no one will use the Church as a weapon in these elections". "The Church does not have a political party, there is no party that is the party of the Church, I confirm and reaffirm it," García Magán stressed.

The Secretary General of the EEC has repeated that "the Church announces the social doctrine of the Church that covers a wide spectrum of the right to life, labor law, etc.". In this sense, he acknowledged that perhaps "there are parties that come closer on some issues or come closer" but it is always "the lay faithful who has to make a practical judgment on who to choose. We priests do not have to indicate the Vito of anyone; this would be clericalism".

The authorMaría José Atienza

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Vocations

P. Matteo Curina: "One does not abandon one's former life for no reason: one leaves everything to follow the Lord."

Brother Matteo Curina, 38, decided to leave everything to follow Jesus. He did so at the age of 24, becoming a Franciscan friar. He now lives in a friary with other Franciscan friars, far from his town, his family and his lifelong friends. But, according to him, he has lost nothing. On the contrary, he has gained everything by giving his life to God and to others.

Leticia Sánchez de León-April 21, 2023-Reading time: 5 minutes

Matteo Curina comes from Pesaro, a city 60 km north of Pesaro. Loreto. With great simplicity he tells us that he grew up in a believing family. He entered the Franciscan friary in 2008, when he was only 24 years old. He now lives with six other brothers: Friar Diego, the pastor and superior (in Franciscan terms he is called "guardian"), Friar Marco, Friar Mauro, Friar Francesco and Friar Manuel. He recently defended his doctorate in dogmatic theology at the Gregorian University and teaches at the Theological Institute of Assisi, in addition to being parochial vicar at the parish of St. Gregory VII in the neighborhood of the same name in Rome.

What is the life of a young Franciscan in today's world like?

-First of all, I would like to say that it is a wonderful and fulfilling life, especially if it is accepted every day as an undeserved gift in which to give oneself freely and joyfully to others. The life of a Franciscan offers many possibilities for service. parish of St. Gregory VII In Rome, we help all the people who come to the parish and the people of the neighborhood.

Others are in hospitals (I am thinking of the chaplains at the Gemelli here in Rome or in Perugia) and care for the sick. Some live in a sanctuary and welcome pilgrims and tourists. Others live in a hermitage or in a monastery in the middle of the countryside. Of course, the rhythm of life depends very much on the context and the service we are called to render. Here, in the city, our day follows the rhythm of our prayer life, but it is completely oriented to the service of God's people, so we have to adapt to the needs of the people, which often do not coincide with those of the community.

You could say that you have "lost" your previous life. How do you live this circumstance?

-I don't know why, but when one thinks of the life of a religious, one sees immediately what has been left behind. I prefer to look at what has been chosen, what lies ahead. Obviously, every choice entails a renunciation, but it also entails a preference! A young man chooses to enter a friary because he has met the Lord, he has felt deeply loved by Him and after a time in which he tries to listen to the will of God, he intuits that religious life in the specific Franciscan charism is the most suitable for him.

Later on, all the years between entering the friary and taking perpetual vows are for discerning and assessing whether the vocation to that particular charism is well-founded or more of a one-off dazzle, as well as gradually adapting oneself to the Franciscan way of life. In this way, one does not abandon one's former life for no reason. One decides to leave everything to follow the Lord, as did the apostles who, called by Jesus, left the boat and the nets and followed him. If our gaze is fixed on the Lord, if we live an intense relationship of love with Him, then the renunciations - which remain in our lives in spite of everything, as, for example, I think of the renunciation of forming a family, having children, fulfilling oneself at work, etc. - do not weigh us down. In fact, I would say that they almost do not even come to your mind....

Everyone knows the Franciscans by hearsay, but perhaps few know what their spirituality is really like. If you were to make an X-ray of the Franciscan spirit, what would you say?

-Each friar could answer this question in a different way, even though we have the General Constitutions, approved by the Church, which update the Franciscan charism handed down to us by the Church. Rule of St. Francis. Giacomo Bini gave to the Order in 1997: (1) spirit of prayer and devotion; (2) communion of life in fraternity; (3) life in small communities, poverty and solidarity; (4) evangelization and mission; (5) formation and study.

St. Francis lived a very special life and certainly in another historical context. In this day and age, could it be said that he is a "modern-day" saint?

-I think so. It is enough to think of the meeting of religions that took place in Assisi in 1986 with St. John Paul II, and lately in the Magisterium of the Holy Father, who not by chance is called Francis, very much marked by the figure of the Poverello: Laudato si' y Fratelli tutti are two significant examples. In any case, I believe that the option for the evangelical life, the radicalism in the following of the Master and the universal fraternity are some aspects of the life of St. Francis that make him always relevant.

The parish of Gregory VII is a very lively parish, full of people of all ages.

-Thanks be to the Lord, we have been given the opportunity to serve a very lively parish: there are so many activities and with them we touch almost all areas of Christian life: there is a large group of people who dedicate themselves to serving the poor: some prepare meals in the parish and then take them to the Termini central train station for people who sleep on the streets, others make a tour every Wednesday evening to visit and chat with the poor who sleep under the colonnade of St. Peter's or in the surrounding area. Then there is another group that offers street people to shower in their homes on Wednesdays, when the Vatican showers are closed for the Pope's audience.

On the other hand, there are other initiatives such as the Listening Center that make themselves available to the most disadvantaged families by offering them a space for counseling and giving them packages with food or other things for a month or a week. We are also trying to create a meeting place for the elderly of the parish, so that they can meet and be together: they are many, and many suffer from loneliness, because their children live in another neighborhood less expensive than ours, and often, due to work and the frenetic life we lead, they can only meet with them on weekends. We also have a school support group in which many volunteers help many children with their homework, as many are children of immigrant families and their parents are unable to guide them in their studies.

In addition, you have the house "Il Gelsomino"...

-Yes, five years ago we opened the house "Il Gelsomino" in the parish premises: we welcome children receiving treatment at the Bambin Gesù hospital and their parents. Often these treatments last for months: many children have cancer and the therapies often last for weeks in the hospital with long periods outside, but always close to the hospital. Not all families are able to rent an apartment or an apartment for their children. airbnb in Rome. In this house, we allow them to live those hard months in a dignified way, and they are also given the affection they need in those difficult moments, because there is a group that is in charge of welcoming these parents and being by their side as much as possible.

You also give a lot of importance to accompanying families, how do you approach this type of pastoral work?

-We want to take care of the spouses, helping them to enjoy and live the beauty of their marriage. We have several groups to accompany couples according to the number of years they have been married. To these we add another experience ("Famiglia in cammino"), with a few meetings a year, where there is a group of monitors who take care of the children so that the couples can follow the course with peace of mind and have time to talk to each other. It ends with a short family weekend seminar in Assisi.

We feel the need to involve families more and more in catechesis, so once a month the pastor organizes meetings for parents and adults in the parish and, from time to time, we try to organize a day of "family catechesis" in which all the children and their parents live together a Sunday to grow in faith, with activities appropriate to the different ages. There is also a post-confirmation group, a youth group, a group of scouts...And to all this must be added the ordinary pastoral work: Eucharistic celebrations, adoration, visits to the sick, confessions, listening to people who ask to speak to us... In short, there is a lot of work, thank God!

The authorLeticia Sánchez de León

Resources

Easter, a new creation. Easter Prefaces (III)

The fourth Easter preface helps us to contemplate Easter as a new creation, and in the fifth the image of the sacrificed Lamb returns. On the occasion of Easter, the five Easter prefaces have been explained in three articles. Today we publish the third and last article by the author, with a commentary on the fourth and fifth Easter prefaces.

Giovanni Zaccaria-April 21, 2023-Reading time: 4 minutes

The fourth preface helps us to contemplate the Easter as a new creation. Indeed, the paschal mystery has inaugurated a new time, a new world; in his second letter to the CorinthiansSt. Paul refers precisely to the death and resurrection of Christ as the principle of absolute newness first of all for human beings: "He died for all, so that those who live might live no longer for themselves but for him who died for them and was raised again. So we no longer look at anyone in the human way; even if we have known Christ in the human way, we no longer know him in that way. So if anyone is in Christ, he is a new creature" (2 Cor 5:15-17).

The same language is present in Baptism, which is precisely the immersion of each person in the paschal mystery: when parents bring their child to the baptismal font, the celebrant addresses them, announcing that God is about to give that child a new life, that he or she will be reborn of water and the Holy Spirit, and that this life that he or she will receive will be the very life of God.

Indeed, following the teaching of San PabloThanks to baptism, we have been immersed in the death of Christ in order to walk in a new life: "the old man that was in us has been crucified with him" (Rom 6:6).

But, at the same time, this newness applies to the entire created universe; it is again St. Paul who, concluding the reasoning set out above, affirms: "old things have passed away; behold, new things have come into being" (2 Cor 5:17). All things are renewed: the resurrection of Christ has opened a new stage in history, which will only conclude with the end of time, when the plan to bring all things back to Christ, the one Head, will be completed. 

Indeed, the Apocalypse contemplates God seated on the throne and a mighty voice declares: "There will be no more death, nor mourning, nor crying, nor pain, for the former things have passed away. And he who sat on the throne said, 'Behold, I make all things new'" (Rev 21:4-5). The new heavens and the new earth, which will characterize our final condition, begin with the resurrection of Christ, the firstborn of a new creation (cf. Col 1:15,18). 

Sunday, harbinger of endless life

This is why the Church, when speaking of Sunday, the Easter of the week, also defines it as the eighth day, "placed, that is to say, with respect to the septenary succession of days, in a unique and transcendent position, which evokes not only the beginning of time, but also its end at the end of time. future century". St. Basil explains that Sunday signifies the truly unique day that will follow the present time, the day without end that will know neither evening nor morning, the imperishable century that cannot grow old; Sunday is the unceasing harbinger of life without end, which rekindles the hope of Christians and encourages them on their journey" (John Paul II, Apostolic Letter, "Sunday is the day that will never end, that will know neither evening nor morning, the imperishable century that cannot grow old; Sunday is the unceasing harbinger of life without end, which rekindles the hope of Christians and encourages them on their journey" (John Paul II, Apostolic Letter Dies Domini, n. 26).

Easter opens, therefore, the contemplation of our life assumed by Christ and totally renewed thanks to his Passion, Death and Resurrection: He took upon himself our miseries, our limitations, our sins and generated us to a new life, the new life in Christ, which opens us to hope, because all that in us is misery and death, in Him is rebuilt and is the promise of life.

The fifth preface

In the fifth preface, the image of the sacrificed Lamb returns, but in this case combined with that of the priest and the altar. It is a bold image, which unites in the person of Christ the three great categories of the sacrifices of the Old Covenant, thus shedding new light on the meaning of those sacrifices and opening up an unprecedented novelty.

Indeed, the entire sacrificial practice of the Old Testament was centered on the concept of holiness. (kadosh): the presence of God is something supremely strong and impressive, which arouses admiration and awe in man. It is something totally different, to the point that God is called "the thrice-holy": he is the one who is totally different both from the other gods and from the sphere of the human.

This means that, for a supplication or a sacrifice to reach the unreachable, it is necessary that this sacrifice be separated from the ordinary. For this reason, the Old Testament cult was characterized by a series of ritual separations: the high priest was a person separated from the others, either by birth (he could only be chosen from the tribe of Levi and, in this tribe, only within the family descended from Aaron), or by virtue of special rites of consecration (ritual bathing, anointing, clothing, etc., all accompanied by numerous animal sacrifices). 

Similarly, the sacrificial victim was separated from all other animals: it could only be chosen on the basis of certain characteristics and had to be offered according to a very specific ritual. Finally, only a fire descended from heaven could carry to heaven the victim offered by the high priest (that is why the fire of the Temple was constantly watched and fed) and the offering could only take place in the holiest place, the closest to God, the Temple of Jerusalem.

Jesus, a new cult

Jesus, instead, inaugurates a new cult, characterized by solidarity with the brethren: Christ, in fact, "in order to become high priest," "had to become in every way like the brethren" (Heb 2:17); from the context it is clear that "in every way" does not refer only to human nature, that is, to the mystery of the Incarnation, but also and above all to suffering and death.

He is then the true victim, the only one truly pleasing to the Father, because he does not offer himself in place of someone, but is characterized by the offering of himself: the obedience of Jesus cures the disobedience of Adam.

Finally, he is the holy place par excellence, the altar that makes the offering unique and definitive. Indeed, the purification of the Temple carried out by Jesus before his Passion and Death was done in view of the erection of the unique and definitive Temple, which is his Body (cf. Jn 2:21): his Resurrection inaugurates the time when true worshippers will worship in Spirit and truth (Jn 4:23), that is, by belonging to the Church, the Body of Christ. The destruction of the Temple, which took place in 70 A.D. and was prophesied by Jesus, only sanctions this novelty in a conclusive manner.

To this is added the fact that we offer our own life always "Through Christ, with Christ and in Christ", that is, through his mediation, our offering resting on the offering that he made of himself once and for all.

The authorGiovanni Zaccaria

Pontifical University of the Holy Cross (Rome)

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Cinema

"Free". The film that uncovers the treasure of the contemplative life.

Friday, April 21, 2023 arrives in theaters in Spain. Free. A documentary film of the highest production level that delves, in an unprecedented way, into the life of the cloistered monasteries of Spain.

Maria José Atienza-April 20, 2023-Reading time: 4 minutes

What is a cloistered nun doing locked up in a monastery all her life? Does the contemplative life make sense in this world? Are people who choose this kind of life rare? Do they flee or are they afraid of the world?

These are some of the issues that appear in today's collective imagination when talking about cloistered life. However, as Santos Blanco, director of this feature film, points out, "free, freedom, is perhaps the word that is repeated most often in the documentary".

For Blanco, Free has been his first film. Blanco, owner of Variopinto productionshas worked mainly in the field of advertising in the last 12 years, although he had made some short documentaries: "Seven years ago we made a short documentary with a medical NGO that helped in Africa and about four years ago I co-directed, with a partner, a documentary about a nomadic family in Mexico... But I had not made any film of this kind, spiritual, Christian".

I knew nothing about the contemplative life

"It was a surprise how the project came to us," describes the director. It all started during the hardest time of the confinement imposed by Covid. In those days, Borja Barraganone of the producers called Santos. Barragán had received, at the time, a request for assistance from the Declausura Foundation because there were convents and monasteries that did not even have money to eat. "I knew nothing about cloistered life, nothing and besides we were locked up...", recalls Santos, "at that moment I got in touch with Lucía González-Barandiarán and we devised a communication campaign to get donations for the monasteries. It was a success.

Once he was back to normal life, Santos Blanco, together with the Declausura Foundation, carried out two campaigns to raise awareness of cloistered life and help monastic life. "There I began to know, in person, the life of the cloistered monks and nuns and I hallucinated," says Santos.

"In those moments I came across this phrase of Pope Francis: "As a sailor on the high seas needs a lighthouse to show him the way to port, so the world needs you. Be lighthouses, for those near and above all for those far away. Be torches that accompany the journey of men and women in the dark night of time" (Apostolic Constitution of Pope Francis, "The world needs you. Vultum Dei Quaerere on the feminine contemplative life, n6) The Pope puts them on the level of beacons, of referents! At that time, the idea of making a documentary began and, from then on, the "gods" began to happen. I talked to someone about this idea and other people "appeared", investors, like Antonio de la Torre...".

Was this film a challenge? "Any film is always a difficult challenge. As a professional challenge, a feature film is always a big one. The fact that it is a film with a Christian message has not made it more difficult," says Santos Blanco, "in fact, for me it has almost been an advantage, because it had a driving force, beyond the professional, that filled me a lot. I think it has given me a lot, on the one hand, you do what you like professionally and on the other hand you know that you are doing something more than pure entertainment".

De Duc in altum a Free

The film that will be released tomorrow throughout Spain was born with a very different title.: Duc In altum. In fact, as the film's director and screenwriter Javier Lorenzo recalls, "the whole shooting was called that way, in the sense of going 'into the deep' because, as the film's claim of the film, Free is a journey into the interior of man".

Lucía González-Barandiarán, from Bosco Films, versed in the distribution of Christian films, saw that the title had little "hook", but could not come up with another idea. However, almost at the end of the editing of the film they realized that free, freedom was "undoubtedly the word that appears the most throughout the documentary and, when you see it, you realize why", emphasizes the director, "without wanting to make spoilers, because everyone has to find their own answer when watching the documentary, I think that's the key".

There are many stories that appear in FreeSantos Blanco points out that "many of them have been left out or I have had to cut a lot of them". In total, the interviews, conducted in 12 monasteries and convents in Spain, female and male, resulted in more than 20 hours of recording. "We had to keep 100 minutes, I had to cut a lot".

They are varied stories and reflections, showing God's personal history with each soul. "Some connect more with young people, others with people with more life experience, but all are very special."

Free shows who they are: anonymous, unknown people who are, in the words of Santos Blanco "a hidden treasure. In Spain lives a third of the cloistered life of the world, and this impresses. We have a treasure".

Free

DirectorSantos Blanco
PhotographyCarlos de la Rosa
MusicOscar M. Leanizbarrutia
Production: Lucía González-Barandiarán; Santos Blanco
Associated production:Altum Faithful Investing, Antonio Torres, Mercedes Montoro, Methos Media, Advenire Films, and ACdP
Genre: Documentary

Methos Media's support

Many people and institutions have made this film possible. Santos Blanco is convinced that "without the collaboration of investors, individuals and companies, who have put money in, the film would not have come out".

Here, for example, the role of Methos Mediaa company specializing in the promotion of family-friendly audiovisual entertainment, which has been "key in obtaining investment aid, legal and tax issues and which has co-produced this film together with Variopinto y Bosco Films".

– Supernatural Declausura Foundation has also been a key driving force behind the project and the "entry key" for the cloistered monasteries where the film was shot.

Nor does the director forget the many people who have been part of the filming team: "from the cameramen and assistants to the director of photography, Javier Lorenzo, of course Javier Lorenzo as screenwriter, the director of photography Carlos de la Rosa or Óscar Martínez, composer, who have given rise to a product of the highest quality".

Freein movie theaters throughout Spain and on the way to other countries.

The movie Free opens on Friday 21 in cinemas throughout Spain. The theaters where it is available can be consulted on the film's website. It can also be requested in other cities and help in its promotion.

The creators of Free hope to make the leap very soon and take it to theaters in other countries, especially Latin America, in the coming months.

Integral ecology

Pedro Alfonso CeballosThe faithful must feel that they are the protagonists of the changes".

In this interview for the 5G Sustainability section, Pedro Alfonso Ceballos, Executive Director of Administration, Finance and Human Resources of CELAM, speaks. Topics covered include economics, resource management and good governance.

Diego Zalbidea-April 20, 2023-Reading time: 4 minutes

Backed by extensive experience in the field of senior management consulting in Risk, Operations and Audit, Pedro Alfonso Ceballos is, as of August 2022, the Executive Director of Administration, Finance and Human Resources of the Latin American and Caribbean Bishops' Council (CELAM). 

Previously, Ceballos led the start-up and development of the operations of "Geoban Argentina", a company of the Santander Group specialized in BPO and process outsourcing. back office and as Country Retail Risk Head of Banco Santander in Chile and Argentina, he has managed portfolios of more than 3 million clients.

In this interview he responds in a personal capacity. He would not like them to be interpreted, in any case, as positions of the institution in which he works.

What is the relationship between economics and the mission of the Church?

-The relationship between the Church's mission and the economy is complex and diverse. The Church stresses the importance of social justice and economic equity in the world. Historically, the Church has defended the idea that the economy should serve the common good, including the poorest and most vulnerable. Several papal encyclicals address the economy from various aspects, emphasizing concepts such as integral development as a priority economic goal.

You have a lot of resources in "Caritas in Veritate"Pope Benedict XVI's encyclical addresses with realism and hope the problems created by the financial crisis, by the lack of international institutions capable of reforming the bureaucratic inefficiency that prolongs the underdevelopment of many peoples and by the lack of ethics of many mentalities that predominate in affluent societies.

In synthesis, we can affirm that the relationship between the Church and the economy aims at balancing spiritual values and economic objectives in order to work together for the benefit of society as a whole.

Why do transparency and good governance generate trust?

-Trust is one of the foundations of sustainability. Building trust is a daily and permanent task. Management tools must be based on transparency and adequate and efficient controls.

What is your mission as head of the administration and finance department of the Latin American Episcopal Council (CELAM)?

-The main task is the custody of the institution's assets through the execution of transparent and efficient financial policies that are compatible with Christian principles.

Secondly, to provide adequate conditions for pastoral, social and educational projects to have an agile execution framework that guarantees that the allocated funds are efficiently allocated to the proposed objectives.

It is also important to provide conditions for activities with the capacity to generate recurrent resources to contribute these resources to cover the structural costs of an institution of these characteristics.

What is the biggest obstacle, from the point of view of resources, for the Church?

-I believe that a major obstacle is the definition of priorities. In a world with growing needs, and with limited resources, that definition is crucial.

A second obstacle is to make the mission sustainable over time. In this sense, the search for funding for priority projects should be a permanent activity.

What most helps the faithful to be stewards?

-Feeling as protagonists of the changes that are generated with their participation. Opening activities and projects to broad participation guarantees commitments and strengthens the capacity for action and achievement of results.

Who are the faithful most generous with their time, talents and money?

-In line with what was answered in the previous question, they are those who deeply feel that they are making a change with their activity. The closer they are to the actions, the greater the commitment and generosity with which they approach their mission.

It is remarkable the maintenance over time of the contribution to the Church by a wide network of collaborators, from all social and cultural backgrounds. This implies the maintenance of trust in the institution over time.

How can the Church best support its priests? What can each of us do in our communities?

-It is difficult for me, as a layperson, to make a reflection on this subject, although I would like to suggest a reinforcement in the formation in matters related to the daily management of their spheres of action. The handling of basic concepts of financial administration, regulations, and structured programs of incorporation into the communities where they participate would strengthen confidence and provide tools to fulfill their mission.

In synthesis, to develop transparent mechanisms of support in the diverse realities in which they exercise their vocation, and to favor the integration of priests in the communities to which they are assigned.

What excites you for this assignment given to you by CELAM?

Modernize resource-generating activities, such as training, publishing and the retreat house, in order to achieve recurrence and sustainability. This will allow the patrimonial resources to be fully dedicated to pastoral and social projects.

To what extent is the Church prepared for the future?

-The Church has always faced and overcome challenges throughout its history, and its ability to adapt and evolve has been fundamental to its continuity and growth.

In this regard, the Catholic Church has been aware of the need to adapt to the changes of the modern world and has taken steps to do so. For example, Pope Francis has advocated for a renewal of the Church that includes promoting the values of social justice, inclusion and compassion. In addition, the Church has explored new forms of communication and evangelization, using digital media to reach a wider and more diverse audience.

How is the Church different from a company?

-They are entities with different objectives and purposes. Both institutions have an organizational structure, although the way they operate and focus on their objectives is different.

The Church is a religious institution whose main objective is to spread and promote faith, foster spirituality, provide moral guidance, and offer social assistance to the needy. A company, on the other hand, has as its main objective to generate profits and maximize its economic benefits for its shareholders and/or owners. 

Secondly, the Church is financed mainly through donations and offerings from its parishioners, while a company obtains its resources mainly from the sale of its products and services.

Finally, the Church structure is based on ordained religious leaders, while a company is led by a management team that pursues corporate objectives and shareholder interests.

The authorDiego Zalbidea

Professor of Canon Property Law, University of Navarra, Spain

Twentieth Century Theology

Personalism in theology

Perhaps personalism is the philosophical movement with the greatest impact on theology in the 20th century. A few but important ideas about the relational aspect of persons influenced almost all theological treatises. 

Juan Luis Lorda-April 20, 2023-Reading time: 8 minutes

At the beginning of the twentieth century, with many nuances and exceptions, it can be said that the dominant philosophy in Catholic circles was Thomism. And the strong point of this philosophy was metaphysics, that is, the doctrine of being. 

Metaphysics of being

It is an important doctrine within Christianity that confesses a creator God, supreme being that makes from nothing other beings that are not part of Him. They have their own and real consistency, but they are not self-explanatory and contingent. This underlies both the demonstrations of the existence of God and the analogy, which allows us to attribute to God, as ultimate cause, the perfections of creatures and especially of the human being, "image of God". 

This "metaphysics of being" received a valuable boost in the 20th century with the work of Gilson (1884-1978) and what he called the "metaphysics of the Exodus".inspired by the declaration of God Himself".I am who I am"and in his Name, Yahweh (Ex 3:14-16); with that Hebrew form so close to the word "is". Truly, God is "he who is". A powerful affirmation and difficult to answer, even if it does not always please the exegetes, who tend to prefer less philosophical translations. 

Moreover, in parallel, during the twentieth century this metaphysics of being was completed by various philosophical inspirations with what could be called a metaphysics of the person. In reality, this is a small set of ideas, but since they highlight a capital aspect (the relationality of persons), they have had repercussions on almost all aspects of theology. 

Common inspirations

More than a single line, it is a confluence of thoughts, caused by the common ideological situation. After World War I, in addition to a strong inclination towards scientific materialism, there was a fierce confrontation between communist movements and societies and liberal thoughts and regimes. Classical liberals and capitalists were accused of creating a classist and exploitative model of society which, with its industrial revolution, had led many to uprooting and poverty (proletariat). The communists, for their part, as soon as they could, created police states, supposedly egalitarian, where enlightened minorities trampled unashamedly on people's most fundamental freedoms. 

Very different authors, with Christian or Jewish inspiration, perceived then that, in reality, there were two opposing anthropologies that needed to be corrected, balanced and overcome. In order to do so, it was necessary to understand in depth what a person is, as defined by the Christian theological and philosophical tradition. 

Three currents converged, almost contemporaneously. In the first place, what we could call "French personalists", starting with Maritain. Secondly, the "philosophers of dialogue" with Ebner as their inspiration and Martin Buber as the best known. Thirdly, several authors of the first group of phenomenologists who surrounded Husserl, especially Edith Stein, Max Scheler and Von Hildebrand; they are often called the "Göttingen Circle". 

The personalism of Jacques Maritain

Jacques Maritain (1882-1973) is probably the most important Catholic philosopher of the twentieth century, both for his personal itinerary and for the extent of his work and his wide influence. 

Faced with the dilemma we have described, between an unsupportive individualism and an overwhelming socialism, Maritain recalled the definition that St. Thomas offers of the Trinitarian persons as "subsistent relationship". Each divine person exists for and in relation to the others. And, although not in the same way, relationship also belongs to the essence or definition of the human being. The human being is both a distinct individual with his material needs and a spiritual person who grows in relationship with God and with others. And so he is fulfilled. This idea would directly influence the political attempts of Emmanuel Mounier, and the personalist thought of Maurice Nédoncelle, Reciprocity of consciousness. And it would bounce off all fields of theology.  

Me and youby Martin Buber

The inspirer of this current that is often called "philosophy of dialogue" is a modest Austrian teacher, Ferdinand Ebner (1882-1931), in love with the Gospel of St. John (the Word made flesh), and who used this vocabulary and developed it in his book The word and spiritual realities (1921). But the great disseminator was the Austrian Jewish philosopher Martin Buberwith his book Me and You (1923). We celebrate the centenary.

Like Ebner, Buber put together a series of loose reflections, with a certain poetic and evocative air, which have the virtue of highlighting the importance that relationship has for the human being. A different relationship with things (it) than with people (you). With its aspiration to the fullness of knowledge and love that can only be given in the relationship with God (the eternal You), but which is longed for in every authentically human relationship. Buber had a great influence on Guardini and, later, on the Protestant theologian Emil Brunner and Von Balthasar, and with them on the whole theology of the 20th century. 

The phenomenologists of the Göttingen Circle

It is a less localized influence. Those first philosophers who followed Husserl focused on the fundamental experiences of the human being. And among them, the most proper to people, knowledge and love. Edith Stein (1891-1942) did her dissertation on Empathy (1917), i.e. the capacity of the human being to recognize the other as other, while at the same time attuning with him. Max Scheler (1874-1928) elaborated on the Essence and forms of sympathy (1923). Dietrich von Hildebrand (1889-1977), a disciple and friend of Scheler's, would look to The metaphysics of community (1930) and later in The essence of love (1971); he would also study the change of attitudes produced in the person when assuming a truth. 

With a long chain, many of these ideas reached Karol Wojtyła (1920-2005), and would receive the impact of his personality, especially after he was elected Pope (1978-2005) and developed his theology of the body and of love. Also his idea of the "personalist norm": the dignity of persons, as Kant pointed out, means that they cannot be treated only as a means, but at the same time and always as an end; moreover, Christianly, they always deserve love. For John Paul II, personal love, called for by Christ, is the proper way to treat a person, because it is how God treats him or her. Anyone can refuse to reciprocate that love (it will be hell), but it is what he aspires to from the depths of his being and what he is made for, and what is most definitive of his personality. 

Theological influences on Moral

It is evident that these ideas renewed, in the first place, theological anthropology. And immediately morality. The main German inspirers of the renewal of morality towards the following of Christ, such as Fritz Tillmann (1874-1953) and Theodor Steinbüchel (1888-1949), were well acquainted with and inspired, respectively, by the thought of Scheler and Ebner.

For his part, John Paul II, who had done his doctoral thesis on Scheler, in addition to anthropology, influenced important themes of fundamental morality (conscience and God) and human fulfillment in love. 

The understanding of the human being as a being called to a relationship with others and with God naturally connects with the two main Christian commandments, which form like a cross, with their vertical towards God and their horizontal towards others. And which are fully realized in the heart of Christ. This double commandment of personal love is the main aspect of the growth of persons, the main virtue. And, therefore, the axis of Christian conduct, posed positively and not as a mere avoidance of sin. Thus we pass from a morality of sins to a morality of fullness, ordering also the morality of virtues that we share only in part with the Stoics, since the Christian reference is the donation in love. 

Eschatology and the Christian idea of the soul

Thinking of human beings not only as beings dear to God, but as persons called to an eternal relationship with Him, also gives a new coloring to the Christian idea of the soul. The human soul is not just a spiritual monad that lasts eternally because it has no matter. 

This Platonic view can be accepted, when the human being is observed "from below". But the complete perspective is theological, from the perspective of God the Creator, and for this reason the argument must be turned around. The human being is spiritual, capable of knowing and loving, precisely because he has been destined from his origin to an eternal relationship with God. The foundation of his eternal existence lies in this vocation to an encounter with God. This affects everything that refers to personal eschatology. And Joseph Ratzinger took this very much into account when he wrote his beautiful little handbook on eschatology. 

In Ecclesiology

In ecclesiology, too, this personalistic approach was immediately connected with fundamental aspects. The Church is, above all, a mystical phenomenon of "communion of persons": it is "communion of saints", communion of Christians in holy things; or as the very name of the Church indicates (ekklesia), is the assembly summoned to honor God. This mystical union among human beings is caused by the Trinity and, at the same time, is a privileged image of it. And it results in a certain expansion and participation in the Trinitarian communion by the personal action of the Holy Spirit, who unites the divine persons of the Father and the Son, and, in another way, incorporates the human persons into that communion. On the other hand, the idea of "communion" also connects with that of covenant: every human being is constitutively called, from his origin, to a personal covenant with God, which is realized in the Church. 

In Christology

For a Christian, Christ is the model of the human being, the image that must be realized in each person. For this reason, the new ideas eventually influenced Christology and then flowed into anthropology. Influenced first by Buber and then by Von Balthasar, Heinz Schürmann (1913-1999), for many years professor of Catholic Exegesis in Erfurt (then East Germany, under communist rule), presented the life of Jesus Christ as a pro-existence: a living for others, or on behalf of others. Since he also had a strong spiritual sense, he showed that this "pro-existence" is the purpose of the Christian life as an imitation of Christ. The proposal, well reasoned, was well received. Among others, by Joseph Ratzinger, who contributed to expanding it (also in Jesus of Nazareth). 

In the Trinitarian doctrine

Precisely because the human being is "image of God" a better understanding of what the divine person is leads us to recognize the importance of the relationship (first with God) in the realization of the human person. 

But it also happens that a greater awareness of the meaning of relationship, love and communion of persons leads us to see the Trinity in a much more "personalistic" way, completing the metaphysical aspects. It is true that God is One and Being, but He is also communion of Persons in knowledge and love. And it is very inspiring that the summit of reality, absolute Being, is not a transcendent monad or an immobile motor, but the living communion of the divine Persons. Mystery in which, as we have said, we are called to participate. This perspective gives a much more vital and attractive tone to the treatise on the Trinity. 

Fecundity and discomfort

This quick review will suffice to show the theological fruitfulness of these few but important ideas. They allowed Christian thought to position itself in the face of the great models of political philosophy, and also in the face of the growing reductionism to which the better scientific knowledge of matter and the knowledge that everything is made of the same thing and proceeds from the same thing pushed many people. It was and is very necessary to give to this kind of metaphysical materialism a personalist counterweight that contemplates the human being from above, from the spiritual, as the only way to explain his intelligence and freedom and his aspiration to knowledge, justice, beauty and love. 

Like other legitimate currents of 20th century theology, personalism was received with antipathy in some of the stricter Thomistic circles. Perhaps because of an understandable "defense of territories". As if one theology competed with another, when it should be done as the "sum" of all that is good, and so it was in St. Thomas. But antipathy turned to suspicion, even though these new ideas had so many clear connections with such themes of St. Thomas as the person in the Trinity, creation by the loving will of God, personal existence as the fruit of God's love, and the eternal destiny of contemplation to which humans are called. 

Some who inherited this suspicion still defend that this "personalism" is one of the intellectual causes of the crisis of the Church in the 20th century. The crisis, of course, cannot be denied, but if the diagnosis is not correct, the solution cannot be correct. It is an untenable judgment historically, as well as an injustice in valuing other honest intellectuals. The past cannot be remade, but the future can be made with the means we have. First, the grace and help of God, and also the spiritual, intellectual and moral treasures that he has raised in his Church.

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Sunday Readings

Recognizing Christ. Third Sunday of Easter (A)

Joseph Evans comments on the readings for the III Sunday of Easter and Luis Herrera offers a short video homily.

Joseph Evans-April 20, 2023-Reading time: 2 minutes

The shocking thing about today's Gospel is how these two disciples had locked themselves in discouragement. They had all the evidence available to them about Christ's Resurrection - and they can explain the facts to him without realizing who he is - but their conclusion is to give up and walk away. 

Truly "their eyes were not able to recognize him." or rather his lack of hope prevented him from doing so. Just as unbelief is possible in the face of all facts, so too can there be a stubborn resistance to hope. They were good men, but it took an extraordinary manifestation of Jesus to shake them out of their despair.

They explain how Jesus had been rejected by the chief priests and the rulers, who had condemned him to death and crucified him. They express what had been their hope, now turned into disillusionment: "We were hoping he was going to liberate Israel.". They then give an excellent summary of the events of the Resurrection: "We are already on the third day since this happened. It is true that some women of our group have startled us, for having gone very early in the morning to the tomb, and not having found his body, they came saying that they had even seen an apparition of angels, who say that he is alive. Some of our people also went to the tomb and found him as the women had said; but they did not see him."

The key is not the facts, but how we read them. And too often we read the events of life with a hermeneutic of despair, not hope. But how does Jesus undo his discouragement? There are many lessons for us.

First of all, walking with them, accompanying them, even if they are going in the wrong direction and talking nonsense. The simple act of listening can be a saving act. "He came up and walked with them.". A few appropriate questions help to bring out the full potential of the "pus" of their despondency. Let us not rush to speak; let us rather let people say what they have to say, however wrong they may be.

Jesus then reproaches them for their slowness to believe in the revelation. Very occasionally it is necessary to speak forcefully to bring people to their senses. Our Lord points them to Scripture and the necessary role of suffering in our salvation. We can encourage people to meditate on biblical passages that help them make sense of their situation, reminding them that a willingness to suffer is a key part of the Christian message.

Jesus then shows himself willing to change his plans and spend more time with them, sharing a meal. The time and the meal do much to bring the people out of lethargy. But the meal becomes Eucharist, and they recognize Jesus, returning to Jerusalem with joy.

Time, patience, listening, reference to the Scriptures, teaching the value of suffering, helping others to encounter Christ the Eucharist. These are the basic elements for recovering lost hope.

Homily on the readings of Sunday III of Easter (A)

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

The Vatican

Francis cites the example of the martyred nuns in Yemen

"Martyrs are more numerous in our time than in the first centuries," Pope Francis said at today's General Audience, in which he gave as an example "the luminous witness of faith" of the Missionaries of Charity killed in Yemen in recent years, along with some lay people, some of them Muslims. "Let us not tire of bearing witness to the Gospel, even in times of tribulation," the Pope added.

Francisco Otamendi-April 19, 2023-Reading time: 3 minutes

In the eleventh catechesis on the passion to evangelize and apostolic zeal, which began in January, the Holy Father reflected this morning in St. Peter's Square "on the martyrs as witnesses to the Gospel." And he placed special intensity on the Missionaries of Charity nuns killed in Yemen in 1998 and in 2016 along with some lay people, "Muslim faithful who worked with the sisters".

The Pope referred first of all to women religious, calling them "martyrs of our time", and then to all Christians, pointing out that "the martyrs show us that every Christian is called to witness to life, even when bloodshed comes to us, making of oneself a gift to God and to one's brothers and sisters, in imitation of Jesus".

"While there are only a few who are asked for martyrdom," the Pope added in the AudienceAll must be ready to confess Christ before men and to follow him on the way of the Cross, in the midst of persecutions, which are never lacking in the Church.

More persecutions today than in the first centuries

Persecutions" that "are not things of that time, today there are persecutions of Christians in the world. There are more martyrs today than in the early days", he pointed out, as on other occasions.

This is what he said at the beginning of the catechesis: "I would like to recall that even today in various parts of the world there are still many martyrs who, in imitation of Jesus, and with his grace, even in the midst of violence and persecution, give the greatest proof of love, offering their lives and even forgiving their own enemies".

"They are the martyrs who have accompanied the life of the Church. Today there are so many martyrs in the Church, so many, because for confessing the Christian faith they are banished from societies, or go to jail. They are so many, eh?"

Then, greeting the Spanish-speaking pilgrims, the Pope asked that "through the intercession of the holy martyrs who proclaimed the faith to the point of shedding their blood, let us ask the Lord that we never tire of being their witnesses, especially in times of tribulation".

Francis, commenting on the Gospel text of St. Matthew 10:16-18, explained that "the word martyrdom comes from the Greek and means to bear witness. The first martyr was Stephen, who was stoned to death for confessing his faith in Christ. Martyrs are sons and daughters of the Church, from different cities, places, languages, nations, who have given their lives for love of Jesus. And this spiritual dynamism that impelled the martyrs takes shape in the celebration of the Eucharist. Just as Christ loved us and gave himself for all, those who participate in the Mass feel the desire to respond gratuitously to this love with the oblation of their own life".

The testimony of blood unites religions

Before beginning a long reference to the religious and lay people killed in Yemen, a country located in the Arabian Peninsula, south of Saudi Arabia, the Pontiff expressly pointed out that he wanted to refer to the "Christian witness present in every corner of the earth: "I am thinking, for example, of Yemen, a land for many years wounded by a terrible war, forgotten, which has left so many dead, and which still causes so many people to suffer, especially children".

"Precisely in this land, there have been luminous testimonies of faith, such as that of the sisters Missionaries of Charitywho have given their lives there. They are still present today in Yemen where they offer assistance to sick elderly and disabled people. Some of them have suffered martyrdom, but others continue to risk their lives, but go on," the Pope continued.

Francis then referred to their spirit of welcome and charity. "They welcome all these sisters of every religion, because charity and fraternity have no boundaries. In July 1998, Sister Aletta, Sister Zelia and Sister Michael, while returning home after Mass, were killed by a fanatic because they were Christians. More recently, shortly after the beginning of the still ongoing conflict, in March 2016, Sister Anselm, Sister Margherite, Sister Reginetet and Sister Judith were killed along with some lay people who were helping them in the work of charity." 

"They are the martyrs of our time," the Pope said, with the same words he pronounced in a Angelus of that time, when he said: "These are the martyrs of today. They are not on the front page of the newspapers, they are not news. They are those who give their blood for the Church.

"Among these murdered lay people, in addition to Christians, there were Muslim faithful who worked with the sisters. We are moved to see how the testimony of blood can unite people of different religions. One should never kill in the name of God, because for Him we are all brothers and sisters. But together we can give our lives for others".

Addressing everyone, the Holy Father encouraged: "Let us pray, then, that we will never tire of bearing witness to the Gospel, even in times of tribulation. May all the saints and holy martyrs be seeds of peace and reconciliation among peoples, for a more human and fraternal world, in the hope that the Kingdom of Heaven will be fully revealed, when God will be all in all.

The authorFrancisco Otamendi

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Latin America

Rodrigo MartinezReligious education in schools has the challenge of strengthening its identity".

In this interview with Omnes, Rodrigo Martinez, president of the Regional Board of Catholic Education of the bishopric of San Isidro (Argentina) emphasizes how school religious education needs a broad reflection on popular religiosity and training in the subject and in the didactics of teachers to respond to the current challenges of teaching.

Maria José Atienza-April 19, 2023-Reading time: 6 minutes

Rodrigo Martinez will be one of the speakers at the Ibero-American Meeting of Humanities Professors to be held in Madrid on May 6 and 7, promoted by Siena Education.

Teachers of Religion, History, Philosophy or Literature have an appointment in this meeting that will combine lectures, conferences, workshops and high-level cultural visits for teachers from Spain and Latin America.

This Encounter takes the baton, extended, from the I Iberoamerican Meeting of Religion TeachersThe event, held last year, was very well received and had an excellent response and participation.

Rodrigo Martinez is president of the Regional Board of Catholic Education of the bishopric of San Isidro (Argentina) and, for years, has been studying the presence of religious education in public or state-run schools in Latin America.

This is, in fact, the theme of his presentation at the Humanities Meeting. In this interview with Omnes, Martinez underlines how school religious education needs a broad reflection on popular religiosity and a formation in the subject and in the didactics of the teaching staff to respond to the current challenges of teaching.

In Latin America, the panorama of religious education in schools varies from country to country. Could you draw a map of religious education today?

The first distinction to be made in relation to the presence of religious education in schools is between those countries that have the possibility, in their legislation, that religious education can be taught in public or state-run schools and those that do not.

In countries with a Hispanic or Portuguese tradition in Latin America, we have ten cases in which religious instruction is allowed in state-run schools in one of the models and another ten that are not.

Among those who do have this education in public schools, the model that seems to prevail is the "public school model". multi-faith. In this model, the state authorizes a number of religious denominations to make their programs and train their teachers for school religious instruction. This is the model, for example, found in Chile, Colombia, or Brazil.

It is true that, in practice, school religious instruction is often reduced to Catholicism, in some places to Catholicism and Evangelicalism, and there is no experience with other religions, although, for example, as in Chile, the legislation contemplates a very large number of religions that could provide religious instruction.

From some areas, more critical of the presence of religious education, there is talk of a non-denominational model, which presents the religious phenomenon as a cultural fact to be studied because of its cultural importance, etc., but in practice this model has hardly any presence in the region. Perhaps, Bolivia tends a little to this type, but it does not seem to have much roots in Latin America.

On the other hand, the Catholic model as the only option hardly exists, only in Peru. Most countries opt for the Catholic model as the only multi-faithof Christian roots, as we have seen.

How do these countries define the denominations to which they grant permission, and is this done in relation to their presence in society?

-Generally, these countries have a Catholic tradition. That was the prevailing model. Later, through successive reforms of educational legislation, the presence of other religious denominations became possible. In the case of Colombia, for example, the law speaks of the Catholic Christian confession and non-Catholic Christian confessions. In Brazil, where evangelical denominations are stronger, they appear in more detail. However, in general, there is no such specification based on the percentage of presence.

In the case of Latin American countries, is there stability in their educational legislation?

-The models that we now find in each country are the result of successive reforms, although it is true that there have not been major changes in recent years. There have been variations perhaps related to curricular designs, etc.

On the other hand, in some countries, we have seen the presentation of appeals by some political movement or civil association to eliminate religious instruction from the school curriculum. In relation to the results of this type of action, we have seen three different consequences.

In Argentina there is a federal system, in which each province determines its educational system; previously, there were two provinces that taught religious education in public schools: Salta and Tucumán. In Salta there was an appeal against the presence of religious education in state-run schools, which reached the supreme court of the nation and religious education in public schools was eliminated in the form it was proposed: confessional and Catholic. After the appeal, it was enabled outside school hours. Now there is only one province left with this possibility, Tucumán.

In the case of Brazil, there was a similar initiative. In this case, the presentation of an appeal so that the teaching of Religion would not be confessional. In this case, the Brazilian court upheld the constitutionality of confessional religious education.

The third case is found in Costa Rica, where there was a presentation, also on confessionalism, which arose in relation to the formation of Religion teachers, which was the exclusive power of the Catholic Church. Faced with this appeal, the superior court ruled that there could be another type of training, so that school religious education was no longer exclusively Catholic. This led to a reform of the curriculum towards a model that could be called eclectic.

What we see is that the issue is mainly centered on confessionality, so the multi-confessional or inter-confessional models may be a way to continue sustaining the space for religious education in the state school.

How is the formation of teachers of Religion in these countries addressed and what are the challenges?

-The panorama is diverse. In the confessional or multi-confessional models, the religious confession is usually given the power of formation. In this field, the Catholic Church, because of its long tradition in this task, has many more resources for teacher training.

Thinking about the challenges of the formation of these teachers, I believe that, speaking of the model where there is religious instruction in the state school, these challenges are centered, above all, on achieving a formation in accordance with the identity of this school discipline. A formation that possesses conceptual clarity of what is the teaching of religion and the capacity to present it to students, of whom we do not have to presuppose that they are Catholics.

In Latin America we have a majority of baptized people, but that does not mean that they know their faith. In the chaos of religion, even more so because we are talking about knowledge that does not imply faith, but can awaken it. This would be very interesting, to know how to transmit and present the knowledge of the Catholic religion in such a way that those students who have faith, through the subject can strengthen their faith; that those who are searching can question themselves and perhaps find an answer and those who do not have faith can contrast their position with the view of the Church.

In a world we could call post-secular, what does religious education bring to the school environment?

-The post-secular concept was born at the end of the XIX century where the end of religions was promulgated. A moment that coincides with the birth of legal systems in many Latin American countries.

History confirms that religion does not disappear. We are in a world that is religious, religion is, in fact, still present, although perhaps in a different form. That is why I emphasize the need to discover how this yearning for religiosity is now being presented.

In Latin America, for example, I miss a reflection, in the whole curriculum of the teaching of school religion, of what popular religiosity means. Popular religiosity in Latin America is a very strong element and it seems that it does not enter in these study plans. I believe that this could be a way to discover some of the realities that make up the religious identity of human beings. In the case of Latin America, the Latin American people, beyond the secularization that exists, coexist with these popular religious expressions: people who are not practicing in the strict sense but who have their devotions, traditions, who continue to baptize their children, for example. The other way is to discover the value of religion for coexistence in today's world.

Openness to intercultural and interreligious dialogue is, at present, an urgent challenge, because it helps coexistence and fraternity and this is an intrinsic value of the Catholic religion and constitutes, in the face of the states, a strong argument.

Beyond the "theoretical discussions" on a daily basis, people are still looking for religious answers, sometimes in philosophies or superstitions, but they are still searching. The teaching of Religion can be, in this context, a natural way to find the answers.

The World

Pope Francis: "The synodal journey is not about making decisions".

Pope Francis has once again recalled that the synod is not a search for quick answers but "listening under the guidance of the Holy Spirit."

Giovanni Tridente-April 19, 2023-Reading time: 2 minutes

"The synodal journey is not about having answers and making decisions. The synodal journey is to walk, to listen - listen! -listening and moving forward". Pope Francis reiterated this for the umpteenth time when he received in Audience this Thursday hundreds of religious women participating in the 70th General Assembly of the Union of Major Superiors of Italy (USMI), who have chosen as the theme of their meeting Christian witness in a synodal spirit.

"The synodal journey is not a parliament; the synodal journey is not a collection of opinions," the Pontiff stressed, reiterating that it is rather a matter of "listening to life under the guidance of the Holy Spirit," who remains the true protagonist of every synodal assembly.

Previously he had also confided "his fear" of the lack of understanding of the true "synodal spirit", when cases arise of wanting to "change" things or make decisions on certain issues.

"No, this is not a synodal path," the Holy Father added, "this is 'parliamentary,'" thus shutting out the many mistaken expectations that have been circulating for years in some "open-minded" circles, starting with the. situation in Germany.

Working on the Instrumentum laboris

In the meantime, as regards the synodal journey leading up to the General Assembly of Bishops next October, a group of experts from the five continents who will work and discern on the Continental Stageis meeting in Rome at the General Secretariat of the Synod, examining the seven final documents sent by the respective Assemblies.

This group is made up of 22 people, among them the members of the General Secretariat of the Synod: the Cardinals Mario Grech and Jean-Claude Hollerich, the bishop Luis Marín de San MartínNathalie Becquart, other bishops, priests, professors Myriam Wylens and Anna Rowlands, and some lay people.

As noted by the Secretariat of the Synod In a specific informative note, the final documents of the Continental Stage "will be analyzed in detail to highlight the tensions and priorities to be deepened" at the October meeting; the work will be accompanied by the daily celebration of Holy Mass and moments of personal and communal prayer.

This meeting will allow for the preparation of the working document that the bishops will use for the first session of the Synod. A press conference with journalists is scheduled for April 20, at the end of the meeting.

The World

The extraordinary general congress of Opus Dei comes to an end

The Prelate of Opus Dei addressed a letter to the members of the Prelature to thank them for their prayers and to highlight the atmosphere of filiation, fraternity and joy experienced during these days.

Maria José Atienza-April 18, 2023-Reading time: 2 minutes

Msgr. Fernando Ocáriz, Prelate of Opus Dei, has directed a letter to the faithful of Opus Dei after the conclusion of the Extraordinary General Congress The purpose of the four-day meeting held in Rome was to adapt the statutes of the Prelature to the indications given by the Pope Francis in the Motu Proprio Ad charisma tuendum.

Fernando Ocáriz thanked the faithful of Opus Dei for their prayers for the fruits of this Extraordinary General Congress.

He also recalled that the suggestions "that were not applicable to what the Holy See was now asking for could be studied during the next work weeks and in preparation for the next Ordinary General Congress, to be held in 2025". Ordinary congresses of the Prelature are held every eight years.

In the brief missive, Ocáriz stresses that the congressmen "have been able to work in depth on the suggestions received from all the regions and a proposal for adjustments to the Statutes is taking shape" which responds to the Pope's request in the motu proprio Ad charisma tuendum".

This work, once ordered and systematized, "will be delivered in the coming months to the Holy See". In fact, the final result of these days "will only be known after the study of the Holy See, which has the last word".

Opus Dei members in their respective dioceses

Nearly 300 men and women from the Opus Dei from all over the world who, during four days (April 12-16), have delineated the relevant changes in the statutes of what, for the moment, is the only one of its kind in the world. personal prelature existing in the Catholic Church.

As one of these congresswomen pointed out in an interview in Omnes, Marta Risari "it would be interesting to specify that the laity are faithful of their dioceses (just like any other laity). To be part of the Opus Dei detracts nothing from their being faithful of the dioceses. Although it is evident to us, perhaps it was not explicitly expressed in the Bylaws".

This same point has been highlighted by Bishop Fernando Ocáriz in this final message. In it he points out that "an effort has been made to express more clearly the charismatic dimension of the Work, which is lived and carried out in communion with the particular churches and with the Bishops who preside over them". 

Paternity, filiation and fraternity

The prelate also wished to emphasize that the "Prelature of Opus Dei is a family, fruit of bonds of paternity, filiation and fraternity". A fraternity that has been especially present during these days with the gathering of people from all over the world who have helped "to pray for each other and, especially, for those who live in nations stricken by war, or by the different forms of poverty and need".

Evangelization

Ecumenical and interreligious dialogue, instruments of peace

Ecumenism implies renouncing the conviction that our way is the only possible way, in order to begin to think, judge and act from the perspective of the whole Christian family, where all the baptized have a common faith.

Antonino Piccione-April 18, 2023-Reading time: 6 minutes

Intercommunion, ecumenism and interreligious dialogue is the theme of the session held on Friday, April 14, within the framework of the X Specialization Course on Religious Information promoted by the ISCOM Association, the Association of International Journalists Accredited by the Vatican (AIGAV) and the Faculty of Institutional Social Communication of the University of Rome. Pontifical University of the Holy Cross.

"More than sixty years ago, an inspired act of Pope John XXIII set in motion a change that immediately took hold and determined a new direction in the concrete life of the Catholic Church in relation to the other Churches and Christian Communions. This is what Bishop Brian Farrell, Bishop Secretary of the Pontifical Council for Promoting Christian Unity, said about the creation of the Secretariat for Christian Unity (today the Pontifical Council for Promoting Christian Unity), an integral part of the aggiornamento for which Catholicism had long felt a great need.

The Secretariat, under the leadership of its first president, Cardinal Augustin Bea, was charged with bringing to the Council's agenda, among other things, the pressing question of overcoming the centuries-old divisions and rivalries in the Christian world, and the restoration of that unity willed by the Lord himself: "Ut unum sint" (John 17:21). "This particular task presented itself," Farrell observes, "as a truly difficult challenge. For Catholics to participate in the ecumenical movement, which was already taking shape among Protestants and Orthodox, required a radical change of perspective on the Church, as well as on the nature and value of other Christian communities. We easily forget that the vast majority of the bishops who gathered in St. Peter's Basilica on October 11, 1962 to initiate the Council, by their formation, were convinced that outside the Catholic Church there was only schism and heresy."

In this renewed ecclesiological vision, the Council Fathers came to recognize that the other Churches and Christian Communions "in the mystery of salvation are in no way deprived of meaning and value" ("....Unitatis redintegratio", 3). Indeed, "the Spirit of Christ does not refuse to use them as instruments of salvation" (ibid.). Consequently, the duty to re-establish the unity of Christ's disciples is revealed as an indispensable requirement.

Dialogue

"The crucial question," according to the secretary of the Pontifical Council for Promoting Christian Unity, "was to perfect the concept of dialogue so that the results could be translated into a concrete experience of ecclesial life, as common witness and service of united love." With the Pope's encyclical Ut unum sint John Paul IIdialogue is placed in the context of a profound anthropological vision: dialogue is not only an exchange of ideas, but a gift of self to the other, reciprocally realized as an existential act. Before speaking of dialogue as a way of overcoming disagreements, the encyclical stresses its vertical dimension. Dialogue does not simply take place on a horizontal plane, but has in itself a transforming dynamic insofar as it is a path of renewal and conversion, an encounter not only doctrinal but also spiritual, which allows for "an exchange of gifts" (nn. 28 and 57)".
Dialogue presupposes, therefore, an authentic will to reform through a more radical fidelity to the Gospel and the overcoming of all ecclesial vanity. Pope Benedict XVI has further deepened the concept of dialogue, inviting us to "read the whole ecumenical task," Farrell emphasizes, "not in terms of a tactical secularization of the faith, but of a faith rethought and lived in a new way, through which Christ, and with Him the living God, enters into this world of ours today."

According to Benedict, it is necessary to overcome the confessional era in which one looks above all at what separates, to enter the era of communion "in the great directives of Sacred Scripture and in the professions of faith of primitive Christianity" and "in the common commitment to the Christian ethos before the world" (cf. Speech in Erfurt, Germany, September 23, 2011).

The exchange of gifts

In line with his predecessors, Pope Francis has often spoken of ecumenical dialogue as an exchange of gifts. "Such an ecumenical attitude," Farrell notes, "entails an elevated theological and spiritual vision of the communion that already exists among Christians: 'Even when differences separate us, we recognize that we belong to the people of the redeemed, to the same family of brothers and sisters loved by the one Father'" (Homily of Jan. 25, 2018).

This ecumenism implies renouncing the conviction that our way is the only possible way, in order to begin to think, judge and act from the perspective of the whole Christian family, where all the baptized have a common faith.
In his report on "The Church and Other Religious Traditions: Interreligious Dialogue," Fr. Laurent Basanese S.J., Dicastery for Interreligious Dialogue, recalls a passage from Pope Francis' Encyclical Letter on Fraternity and Social Friendship (October 3, 2020), no. 199: "Some try to flee from reality by taking refuge in private worlds, and others confront it with destructive violence, but between selfish indifference and violent protest there is one option always possible: dialogue. Whereas religions once flourished in relatively separate regions, today they are often found in the same territory coexisting or clashing due to ongoing globalization, making true interreligious dialogue a crucial issue.

The other

"By paying attention to what the 'different other' has in common with Christians," Basanese explains, "dialogue has introduced into the Church's consciousness and practice a new way of considering people who do not share the Church's faith. The 'other' is no longer an 'object of mission', as the old missiology treatises considered, but a subject to be addressed. Today, however, there is a desire for a more articulated and complex model of encounter, one that is multi-faceted. This model requires play, that is, discernment, among the multiple dimensions of the same reality, but also perseverance in the intention of building together a world in which peace reigns, as well as imagination and creativity in the daily life of relationships".

Recalling the milestones of interreligious dialogue in the Catholic Church (the Council and taking globalization seriously, the Encyclical Pacem in Terris, the Church's institutionalized dialogue, the 1964 Encyclical Ecclesiam Suam), Basanese dwells on the Council's 1965 Declaration Nostra Aetate on the Church's relations with non-Christian religions (n. 2), underlining the common basis of humanity from which they start: "The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere respect those ways of acting and living, those precepts and doctrines which, although they differ in many points from what she herself believes and proposes, nevertheless often reflect a ray of that truth which enlightens all men. Nevertheless, she proclaims, and is obliged to proclaim, Christ who is "the way, the truth and the life" (Jn 14:6), in whom men must find the fullness of religious life and in whom God has reconciled all things to himself".

It was the end of the Eurocentric era: new horizons were opening up for the Church's mission in the world, especially in relation to the great religions. It was impossible to separate interfaith dialogue from the peace-building process. In this regard, Basanese quotes John Paul II (Closing Ceremony of the Interreligious Assembly of Assisi, October 28, 1999): "Religion and peace go hand in hand: declaring war in the name of religion is an obvious contradiction. Religious leaders must clearly demonstrate that they are committed to promoting peace precisely because of their religious faith."

Flexible and open communities

Such a dialogue aims at reconciliation and coexistence. It is a model that opposes the "culture of confrontation" or "antifraternity". The formation of the young generations should aspire to make people and our communities not rigid, but flexible, lively, open and fraternal. This is possible by making them more complex, articulating them with the "other than themselves", increasing their innate capacity for creativity.
A dialogue thus sculpted in the Document on Human Fraternity for World Peace and Common Coexistence (February 4, 2019): "Adopt the culture of dialogue as the way; common collaboration as the conduct; mutual knowledge as the method and criterion".

A dialogue at various levels that, according to Basanese, Pope Francis, in the spirit of Assisi, condensed well in some key concepts: "Today it is time to courageously imagine the logic of encounter and reciprocal dialogue as a path, common collaboration as conduct and mutual knowledge as a method and criterion; and, in this way, offer a new paradigm for the resolution of conflicts, contribute to understanding between people and the safeguarding of creation. I believe that in this field both religions and universities, without the need to give up their particular characteristics and gifts, have much to contribute and offer" (Chulalongkorn University, Bangkok, November 22, 2019).

The authorAntonino Piccione

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AI: Artificial Ineptitude

One of the questions that emerges in the face of Artificial Intelligence is whether it is machines that are becoming more and more like men or it is we men who are behaving more and more like machines.

April 18, 2023-Reading time: 2 minutes

Chatting for a while with ChatGPT is a mind-blowing experience. This model of artificial intelligence (AI) has answers to every conceivable question, though not to the fundamental ones.

And I explain: the chatty robot knows absolutely everything about absolutely any topic you want to propose and is capable of maintaining an interesting, entertaining and polite conversation, with a pinch of salt, for as long as you want, but there comes a time when it begins to respond with evasions and to refer to a human conversationalist and that is when the questions have to do with the big questions that everyone has to ask: Who am I? Does it all make sense? Why should I care about my fellow man?

The debate on AI has only just begun and there are many challenges ahead. Its rapid development and its unsuspected limits have led some to call for a moratorium on its implementation to avoid the possible risks of a technology that we do not yet have control over.

The so-called fourth industrial revolution, which the company has IA will lead to the disappearance of thousands of jobs, as the tasks currently performed by many millions of human beings can be carried out much more quickly and efficiently by a computer.  

The truth is that AI beats us in computing power, data analysis and memory; but its supposed intelligence becomes inept when it tries to be authentically human, when its responses are not measured in terms of accuracy or efficiency, but in terms of empathy, compassion or transcendence.

– Supernatural artificial intelligence is nothing more than the sublimation of the individualistic, materialistic and competitive model of our society. As when IBM's mythical Deep Blue defeated world chess champion Garri Kasparov, current and future models of artificial intelligence seek only to win at all costs. In reality, if we think about it, they are just playing a game against us that, sooner or later, as they continue to learn, they will end up winning. Win, win and win, that is the meaning of their existence.

For algorithms, the closest thing to our concept of happiness is victory over the competitor, but is that the most human thing? And this reflection leads me to the question: are machines becoming more and more like humans, or are we humans behaving more and more like machines?

Our throwaway society leaves out of its equation everything that does not serve to achieve the victory of the Nietzschean superman "liberated" at last from the yoke of God. It tries to advance at all costs, no matter who is left behind, for the other is after all nothing more than a mere competitor. His goal: to win at all costs and whatever it takes, even if it means clearing out the weak and breaking family and community ties.

I hope that the debate on the artificial intelligence lead us to learn something from the machines. They teach us that the future of humanity, if we follow their path, will be as cold and lonely as they are. And that, when one of us manages to defeat all his opponents, his only satisfaction will be to be able to say to himself (he will have no one to share it with): Game Over.

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.

Family

Martínez de Aguirre: "Facilitating divorce changes the vision of marriage".

On Monday, April 17, the Omnes Forum "Marriage in the West: from deconstruction to reconstruction" took place, organized together with the School of Law of the University of Navarra. Among the topics discussed were the changes in civil law in the regulation of marriage, filiation and the need to recover the meaning of family.

Paloma López Campos-April 17, 2023-Reading time: 4 minutes

The postgraduate headquarters of the University of Navarra in Madrid hosted the Omnes Forum "Marriage in the West: from deconstruction to reconstruction", which featured presentations by Álvaro González Alonso, academic director of the Master's Degree of Continuing Education in Marriage Law and Canonical Procedure at the University of Navarra, and Carlos Martínez de Aguirre, Professor of Civil Law at the University of Zaragoza. María José Atienza, editor-in-chief of Omnes, introduced the speakers and moderated the panel.

The first to speak was Carlos Martínez de Aguirre, who highlighted "the mutations in Civil Law, which have not only changed the rules of the game, but the game itself". To such an extent that we have witnessed the subjectivization of the concept of marriage and of the family.

Among these changes are "technical and medical advances that have brought about changes in society, such as the possibility of procreating without the need to have sex". These are joined by sex change surgeries or new legal measures to register with a different sex.

"This whole set of things," Martínez de Aguirre pointed out, "conveys the message of the dominance of human will over the sexThe "family realities, procreation and family realities".

A new concept of family

This, which is already complicated at the anthropological level, makes "from the technical legal point of view the situation more and more complicated", because "there is a double disconnection within family law". There is no longer a biological basis and this allows the legislator to modify the basic concepts at will.

Currently, there is an "adult-centered concept of the family, centered on the desires of adults and overlooking the interests of minors. From this derives, the professor considered, another consequence: "marriage is increasingly treated as a self-satisfying intimate relationship between adults". The result of this is that "children are left at the expense of the desires and interests of adults".

Traditionally, "marriage was an institution linked to procreation. These features disappear when homosexual marriage and divorce are accepted at the civil level". This is relevant because "the consistent decision to admit that two people of the same sex can marry affects the very structure of the family". On the other hand, "facilitating divorce changes the way of considering marriage and also has its technical consequences".

The end of obligations

When we let divorce into the equation, said Martínez de Aguirre, "the obligations of the spouses change. Either one of them can terminate them whenever they want."

"The existence of such an accessible divorce discourages the patrimonial and personal investment in a marriage", consequently, premarital pacts, which often seek to safeguard one's assets in view of the divorce, are becoming more and more frequent.

The change in concept is evident. "It used to be said that marriage is much more than a contract, but now we have reached the point of saying that marriage is much less than a contract."

However, the professor pointed out that "the deconstruction is not total. There is still the trait of the couple, of unity". Although it is true that, "considering the canonical marriage and the civil marriage, we are facing two different figures that the only thing they share is the name".

Paternity and filiation

Now that "we have radically separated the biological data from the legal data", we realize that "filiation is beginning to break down as well". This is not just an idea, but, as Martínez de Aguirre pointed out, "we have lost quality of family life in practically all the indicators we could consider".

Therefore, "an in-depth rethinking of the legal regulations of marriage is necessary".

Preserving the vision of marriage

To summarize his intervention, the professor of the University of Zaragoza affirmed that "civil law does not have an idea of what marriage is". But "canon law helps to preserve the vision of marriage that will allow us to recognize that the path that is being taken right now is leading us nowhere".

After Carlos Mártínez de Aguirre's presentation, the floor was opened to questions. One of the issues discussed was the protection of marriage against legal abuses. Professor Aguirre stressed the importance of rediscovering the importance and essence of marriage. He also questioned the accompaniment of young people who are thinking of getting married, to which the speakers responded that it was important not to look for existential answers in the legal field and to give importance to the preparation of those accompanying the bride and groom.

After the questions, Álvaro González Alonso took the floor to explain the Master of Permanent Formation in Matrimonial Law and Canonical Procedure of the University of Navarra. This postgraduate course is approved by the Holy See, lasts one academic year and is taken online in an 80%. It has five fundamental characteristics:

  • Scientific rigor and interdisciplinarity
  • Support and flexibility
  • Quality of the academic staff
  • Service to the Church and society
  • Internationality

The importance of training

González Alonso stressed the importance of deepening the knowledge of a subject such as the Master's because "it matters what the institution of marriage is in itself," and the formation of the curriculum facilitates this greater knowledge. On the other hand, he pointed out that "the deeper the knowledge, the easier it will be to accompany".

In conclusion, the academic director expressed the need to bring canon law and civil law closer together, saying that "a development of legislation in accordance with the truth of marriage and the family is urgently needed".

Spain

Juan José Omella: "God's desire is emerging". 

The 121st Plenary Assembly of the Spanish Episcopal Conference brings together the Spanish bishops this week with different challenges on the table.

Maria José Atienza-April 17, 2023-Reading time: 6 minutes

Cardinal Omella, president of the Spanish bishops, gave a speech that, although shorter than usual, accurately pointed out the lines and challenges facing the Spanish Church at this time.

The Archbishop of Barcelona began his opening speech at the 121st Plenary Assembly of the Spanish Episcopal Conference by recalling the recent death of Benedict XVI and the tenth anniversary of the beginning of the pontificate of Pope Francis.

The emerging longing for God  

One of the most interesting points of this speech was the growing yearning for God in today's society. In this sense, Omella affirmed that "just as secularization began in the urban world and is now affecting the rural world, we discover that the desire for God is emerging in the cities and, in time, we hope that it will also reach the rural world. We believe that we are living the beginning of a new springtime of the Spirit. We thank God for this gift".

A springtime that also entails the challenge of preparing the whole Church to welcome and accompany all those who approach the light of Christ.

A common challenge, which appeals to the evangelizing responsibility born of the Baptism of all Christians. "It is the people of God who evangelizes" Omella recalled.

At this point, the Cardinal also wanted to recall some of the key points of the document Faithful to missionary sending which outlines the pastoral axes and lines of action of the Spanish Church in these years.

Discovering the role of the laity

Omella praised the "new initiatives of evangelization, promoted by the laity in communion with their pastors, are helping both the laity themselves and ordained ministers to rediscover what is proper to them and to increase coordinated and synodal action" but he stressed that "this is not the most usual mission for the majority of the laity. God does not call the laity to abandon the world when they profess their faith; on the contrary, the 'world' becomes the sphere and the milieu of their vocation, in which they must seek their sanctification".

For the President of the Spanish Bishops, "the most important challenge we have now is to awaken in the multitudes of lay people the vocation they have received from Jesus Christ so that, united with him, they can exercise their mission to be salt and light for the world, to be the leaven that transforms society to make it more human, dignified and fraternal. They are the face, the voice and the arms of God in the midst of the world.

In this line, Omella wanted to point out that "to help the laity rediscover their mission in the midst of the world, the bishops of the EEC have recently published the document The faithful God keeps his covenant" and encouraged to make it known to all the faithful".

In view of the upcoming elections, the president of the bishops listed eight points to keep in mind:
1. Promote the dignity of the person
2. To venerate the inviolable right to life.
3. To be free to call on the name of the Lord.4 4. The family, the first field of social commitment
5. Charity, the soul and support for solidarity
6. We are all recipients and protagonists of the policy.
7. Placing the human being at the center of economic and social life.
8. Evangelizing the culture and cultures of mankind

He also encouraged the laity "to encourage a social movement in favor of the common good that proposes, not imposes, the Catholic vision of the person, marriage and the family, as the leaven of a more fraternal and humane society, sensitive to the poorest and most needy.

Family and parental rights

Omella has referred extensively to the importance of protecting and encouraging the family in which the "greater part of humanity reaches the fullness of love".

"We are a family society and this is not only compatible with being modern, but it makes it possible for us to be so," stressed the cardinal, who described the family institution as "an alternative to the model of individualistic, utilitarian and disconnected modernity, which is causing so much psychological and emotional damage to people and which in the end makes social life and human development unsustainable".

The president of the Spanish bishops also demanded respect for the freedom of parents to educate their children according to their convictions. On this point, he defended an educational proposal that promotes an affective-sexual education oriented to the way of loving or Latin and not selfish "far from any objectification of the person, free from gender ideologies, and that promotes a path of learning".

The president described the reality of the "dizzying increase in depression, anxieties, existential anguish, eating disorders, addictions, suicidal thoughts and attempts, which are affecting not only adults, but particularly children, adolescents and young people" that responds to a desire for God that is not adequately responded to from the premises of the relativistic society in which we find ourselves.

A "secular confessional" state

The lack of freedom and the frequent obstacles that the administration places in the way of the freedom of parents in Spain also had its place in the opening speech of this Plenary.

Omella has explicitly called for the implementation of a school voucher as a solution and support for the true neutrality and freedom that we demand from the competent Administration.

The obligation of a "certain educational model, ideological affiliation, or ownership of the school" already means a lack of Freedom, in Omella's words. "Our State would be becoming a secular confessional state, discriminating against Christian citizens or citizens of other religions" by opting for a single model, said the president of the EEC.

Accompanying life from beginning to end 

The president of the Spanish bishops has made a "vital" journey to encourage and ask for a social and Christian commitment to accompany and help the most vulnerable in all stages of life. In the case of the beginning of life, the cardinal appealed for a "serene reflection that goes to the roots of the problem and seeks real alternatives and significant economic aid for mothers who face, often alone, a pregnancy".

He also referred to the thousands of refugees and immigrants, stressing "the importance of integrating into the defense of human life the care of people who arrive at our borders, the majority".

One of the novelties of this speech was the introduction of the problem of mental illness as one of the points to be addressed and reflected upon as a Church. Specifically, the Cardinal pointed out that "the drama of suicide cannot be separated from these mental health problems and the lack of meaning in existence. We consider the alarming increase of suicides, especially among young people".

Finally, Omella called for help for families to take care of their elderly with dignity, as well as "a social and institutional dialogue on the care of the elderly. In addition, it is key to create channels to listen to their voice and to give them space".

The Archbishop of Barcelona has once again expressed his "rejection of the law that regulates euthanasia. We call for the approval of a comprehensive law on palliative care and dignified aid for dependency that, with the necessary resources, allows us to accompany people in a truly humane way in the final phase of their lives".

Child abuse

The umpteenth request for forgiveness and the management of cases of sexual abuse within the Church closed the speech of Cardinal Omella in this plenary.

"We have asked for forgiveness for this great sin and we will continue to ask for it," began Cardinal Omella, who affirmed that "we want this scourge to disappear from our society. For this reason, we continue to collaborate with the judges, the public prosecutor's office and the ombudsman, providing all the information we have and activating our protocols".

"Without shying away from our responsibilities," the Cardinal Archbishop of Barcelona regretted that "for the moment this painful question is not being addressed in its global dimension and that there is an insistence on analyzing this drama exclusively in the sphere of the Church. The Church confesses its sin, but denounces that this same fact, which affects many other sectors of society, is not brought to light, in order to seek together a solution that encompasses the full extent of this social problem".

The varied and important challenges facing the Spanish Church were reaffirmed by the Apostolic Nuncio in Spain, who had words for the humanitarian corridors of migrants, the Apostleship of the Sea and the need to support the presence of Christians in the public space.

The Spanish bishops will continue the meeting throughout the week. The final conclusions will be announced at a press conference scheduled for next Friday.

Photo Gallery

The Vatican Swiss Guard

Members of the Vatican Swiss Guard arrive in formation in St. Peter's Square for Easter morning Mass.

Maria José Atienza-April 17, 2023-Reading time: < 1 minute
The Vatican

Flags of Tuscany for the Pope

Rome Reports-April 17, 2023-Reading time: < 1 minute
rome reports88

An original and colorful group of dancers with flags enlivened the papal audience on March 22. They are the Abanderados de los Pueblos Floreninos y Sestieri, who perform all over the world.

Founded in 1965, this group combines the tradition of Tuscany with the ancient practices of military flag waving. The group is made up of captains, drummers, trumpeters and standard bearers. 


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

UCAM and Foundation for Islamic Culture promote tolerance and peace

The impulse of human fraternity by Pope Francis and the Grand Imam of Al-Azhar, Ahmad Al-Tayyeb, is beginning to take cultural and academic steps as well. The Catholic University of Murcia (UCAM), with the Foundation for Islamic Culture and Religious Tolerance (FICRT) and the Global Council for Tolerance and Peace (CGTP), are implementing a Master's Degree in Tolerance and World Peace Studies which begins in the fall.

Francisco Otamendi-April 17, 2023-Reading time: 5 minutes

The signing of the Document on Human Fraternity between Pope Francis and the Grand Imam of Al-Azhar in Abu Dhabi in 2019 is leaving a deep impression in Christian and Muslim circles. The successive meetings between the Catholic Pontiff and Muslim leaders in various countries such as the United Arab Emirates, Bahrain, Morocco, Iraq and Kazakhstan are beginning to cross the boundaries of the strictly religious, and are moving towards the cultural and academic sectors of the countries.

The message of dialogue, coexistence and "mutual trust" in a world of war and conflict, to which Pope Francis referred on Easter Sunday at the Easter Mass of the Holy Father, is a message of "mutual trust" in a world of war and conflict. Urbi et Orbi BlessingThe document, as the Holy Father pointed out, is gradually taking root and spreading, despite the fact that there are still obstacles in the way. It should not be forgotten, moreover, that the title of the Abu Dhabi document is not only for human fraternity, but also "for world peace and common coexistence".

Now, the Foundation for Islamic Culture and Religious Tolerance (FICRT), along with the Global Council for Tolerance and Peace, and the Catholic University of Murcia (UCAM), have signed a collaboration agreement under which the Spanish University will offer a Master's Degree in Tolerance and World Peace Studieswith the support of both Islamic institutions. 

These are postgraduate studies that will be taught in a classroom version on the UCAM campus, in English, and in an online version in Spanish, especially for students from Latin America. Islamic institutions support students of the Master's program with scholarships, as explained below.

Culture and message of peace

The Document on Human Fraternity was referred to by the president of the FICRT Foundation and also president of the Global Council for Tolerance and Peace, H.E. Ahmed Al Jarwan, at the signing ceremony of the Agreement. Ahmed Al Jarwan, in the act of signing the Agreement, when he pointed out: "to achieve coexistence and peace at the global level is the objective of our Foundation, which is committed to its role as a cultural institution, in line with the content of the Document on Human Fraternity, supporting scientific research related to our purposes and seeking to spread its message through the organization of meetings, congresses and scientific and cultural seminars, in addition to sessions of dialogue between religions, and debates that seek to materialize the message of peace, in mutual understanding and acceptance of the other".

In his opinion, "the Master's Program in Tolerance and World Peace Studies will contribute to train future leaders who will defend the values and culture of coexistence, tolerance, peace and human rights in the world, especially because students of different nationalities, religions and ethnicities can enroll in this program".

On the other hand, José Luis Mendoza García, director of Institutional Relations and signatory of the document on behalf of the UCAM, pointed out that "not everyone puts the focus, academically and internationally, on peace and tolerance, due to the existence of many conflicts of interest in the world. Therefore, it is part of our mission, as a Catholic university, to support, welcome and promote this culture of peace". 

José Luis Mendoza also announced the opening of a new UCAM campus in Madrid, starting in 2024, which will facilitate relations between the two institutions and the development of new collaborative initiatives. 

Generosity in scholarships 

"We are very happy because H.E. Ahmed Al Jarwan has been extremely generous, and doubled the scholarships because of his interest in Latin America, concerned that obtaining visas and moving to study in Europe for an Ibero-American is more complicated. This facilitates a high quality program through a magnificent platform," he told Omnes. Pablo BlesaPablo Blesa, dean of the Faculty of Social Sciences and Communication and vice-rector of International Relations and Communication at UCAM, is the director of the new Master, together with Dr. Basma El Zein, a person of great international trajectory.

Pablo Blesa adds that "we are very happy because H.E. Ahmed Al Jarwan has been extremely generous, and doubled the scholarships because of his interest in Latin America, and also concerned because obtaining visas and moving to study in Europe for an Ibero-American is more complicated. This facilitates a high quality program through a magnificent platform. The Master's program will start in October and the deadline is open for those interested in obtaining scholarships for the on-site program in English and also for the program in Spanish".

José Luis Mendoza Pérez, the recently deceased former president of UCAM, "knew Mr. Al Jarwan, he encouraged the program, and the whole process that led to the signing of the Agreement is attributable to him," Pablo Blesa told Omnes. 

The challenges 

"Training in a culture of peace requires adequate teachers, important training," dean Pablo Blesa told Omnes. In his opinion, "the first challenge is to generate a multicultural, multi-religious, tolerant and peaceful environment in the classroom program. This is fundamental. It is an objective that UCAM has in all its programs, that the coexistence of its on-site students contributes to understanding, tolerance and peace".

"We want peace and tolerance in this program to begin with the type of students we are going to bring together in this on-site program," adds the director of the Master's program. "And then, obviously, the objective of the two programs is to create and foster, and of course empower, professionals who are able to operate in environments of great difficulty, of difficulty in the coexistence between different communities, and who with their knowledge and experience contribute to mediate to facilitate interreligious dialogue, understanding between religions, and as a result of dialogue and understanding, peace, which is the great global good that we all long for and that today is so battered."

Confluences

"We have found a twinning from the Muslim angle, fundamentally in the United Arab Emirates, which is a space, let's call it that, tolerant of different religious practices, and in this sense it has converged to reach out to the Islamic world in this way of dialogue, as opposed to other ways that we know in clear violation of human rights, the use of violence as a political tool, etc.," explains Pablo Blesa. 

"We have found," he adds, "that space that the Pope has created in the Catholic Church, which seems fundamental to us, a Pope who has gone to the limits and to the confines; and on the other hand, in the Islamic religious clergy, not always on good terms with Christianity, we have found a group of intellectuals who believe in tolerance, in coexistence and in peace."

As for the syllabus In the design of the program with Mrs. El Zein, Mr. Al Jarwan's right-hand man and advisor for educational matters, there was a program that was presented to us. But we want to adapt it to our capabilities and competencies. And it is precisely us who have competence in security and defense matters, and linked to them, disarmament and non-proliferation agreements, for example. That's where we want to give it our personal touch," says Blesa.

Islamic Institutions

The Foundation for Islamic Culture and Religious Tolerance (FICTR), was established on April 24, 2017 in Spain, and aims to promote the value of religious tolerance among people of all cultures and religions, contribute to the dissemination of Islamic culture and foster fraternity among peoples, its director general, Dr. Musabeh Saeed ALkitbi, has told Omnes.

FICRT is part of the Global Council for Tolerance and PeaceThe International Parliament for Tolerance and Peace, constituted in 2017, currently has one hundred members from a hundred countries, and is headquartered in Malta. Its two fundamental bodies are the international Parliament for Tolerance and Peace, and the General Assembly, with international recognition, explains Dr. Musabeh Saeed ALkitbi.

The authorFrancisco Otamendi