The Vatican

Pope Francis' visit to Hungary

The Holy Father will visit Hungary during the Easter season, April 28-30, 2023. The highlight of the trip will be a Holy Mass in front of the Hungarian Parliament building on Sunday.

Daniela Sziklai-February 28, 2023-Reading time: 4 minutes

The Holy Father will visit Hungary during the Easter season. He will visit the capital, Budapest, from April 28-30, 2023. The highlight of the three-day apostolic journey to the Central European country will be a Holy Mass in front of the Hungarian Parliament building on Sunday.

"The Pope's apostolic journey is a very important event, not only for Catholics, but for all Hungarians on both sides of the border," the Hungarian Bishops' Conference announced shortly after the Vatican officially announced the visit. "Due to the age of the Holy Father, the meetings will take place [only] in Budapest, to which we cordially invite and expect all people from our country and neighboring countries - especially for the Holy Mass on Sunday."

Pope Francis is visiting the Central European country for the second time in his tenure. In September 2021, he attended the World Eucharistic Congress in Budapest and celebrated Holy Mass in Heroes' Square. The fact that the Pope spent only a few hours in the Hungarian capital and then traveled directly to Slovakia to make an apostolic visit gave rise to speculation at the time. It was said that he might have expressed his disapproval of the restrictive refugee policy of Hungary's right-wing nationalist Prime Minister Viktor Orbán. However, such interpretations were immediately rejected by church authorities.

A trip of a social nature

The Holy Father's visit this time - in addition to official appointments with representatives of the State and the local Church - has a clear social focus. On Saturday, Francis will visit an institution for children blind and visually impaired. The "Blessed Ladislaus Batthyány Home for the Blind" in Budapest consists of a kindergarten, a school and a children's home and was founded in 1982, still in the communist era, by the committed nun and curative teacher Anna Fehér, who passed away in 2021. The institution is named after the ophthalmologist and father of the family Ladislaus Batthyány-Strattmann (1870-1931), beatified in 2003. This Hungarian nobleman was a lifelong advocate of good medical care for the poor and needy.

Also on Saturday there will be a meeting with the poor and refugees in a church in Budapest. In the afternoon, there will be a meeting of the Pope with young people in the László Papp sports hall. On Sunday, after Holy Mass, the Holy Father will also meet with representatives of the sciences and universities at the Péter Pázmány Catholic University.

The President of Hungary, Katalin Novák, had extended an invitation to Francis the previous year. The politician had visited Francis at the Vatican in August 2022. Novák, who belongs to the Reformed Church, repeatedly stresses her commitment to Christianity and traditional family values. The woman, married and mother of three children, had been Hungarian Minister of Family Affairs before taking office as head of state in May 2022 and is considered a faithful companion of Hungarian Prime Minister Orbán. The Head of Government himself visited the Pope in April 2022.

Religion in Hungary

Orbán has ruled Hungary with a two-thirds majority in Parliament since 2010. He and his cabinet have strongly supported and clearly favored the country's so-called "historic churches" since coming to power. The Hungarian church policy, quite liberal since the end of communism, which essentially treated all registered religious communities equally from a state perspective, was replaced under Orbán's government by a system of state recognition at various levels. The list of "recognized churches," the highest level of this system, currently includes 32 communities, mainly Christian. In addition, there are several Muslim, Jewish and Buddhist groups.

They receive numerous financial benefits and subsidies from the state, especially for their social and educational institutions. In turn, the state systematically transfers extensive tasks in the fields of education, social affairs and culture to religious communities. Thus, in recent years, public schools in many parts of the country have passed into the hands of the Church, sometimes despite the disapproval of parents and teachers. There are also critical voices within the Church about this close relationship between Church and State and also about the political sympathies sometimes openly shown by some church officials for the ruling Fidesz party.

In terms of the religious affiliation of the population, secularization and the movement of people away from traditional religious communities are also increasingly advancing in Hungary. According to the 2011 census, 3.9 million Catholics lived in Hungary, accounting for 37% of the population and thus the largest religious community in the country. (More recent data is not yet available, as the results of the latest 2022 census have not yet been fully published).

However, only ten years earlier, 51% had professed Catholicism. On the other hand, the proportion of those who did not want to answer the question about their religious denomination was 27%. Another 19% of respondents openly described themselves as "no religious denomination". These two groups were even in the majority in the formerly Protestant east of the country, while Catholicism remained the dominant religion in the west and north. The second largest religious group in the country was the Reformed (Calvinists), with 11%, and Evangelicals (Lutherans) ranked third, with 2%. The percentage of all other religious communities was significantly lower.

For many years, the voluntary donation of 1% of annual income tax to a religious community, aid organization or non-governmental organization has played an important role in the financing of religious communities. In this area, the Catholic Church remains clearly in first place among religious groups. Overall, however, the relief service has received the most income tax donations in recent years.

The authorDaniela Sziklai

Evangelization

Santiago PonsEvangelizing Parishes is an alarm clock".

The First Congress of Good Practices in Parishes, promoted by the Catholic University of Valencia (UCV) has presented the study 'Evangelizing Parishes', prepared by its Faculty of Theology. Its dean, José Santiago Pons, explained to Omnes that the aim is to "awaken a concern for an in-depth transformation of parish culture and life".

Francisco Otamendi-February 28, 2023-Reading time: 5 minutes

There was expectation, and the large attendance at the congress, held in the auditorium of the CEU Cardenal Herrera University and in the Major Seminary La Inmaculada de Moncada, confirmed the interest. Among the participants were Monsignor Armando Matteo, secretary of the doctrinal section of the Dicastery for the Doctrine of the Faith, and from Los Angeles (USA), William Simonfounder and president of Parish Catalyst and author of the best-selling pastoral book "Great Catholic Parishes: Four Pastoral Practices that Revitalize Them"..

The Archbishop of Valencia, Monsignor Enrique BenaventHe celebrated the Mass of Sending and presided over the closing ceremony, in which he pointed out that "for the majority of the baptized who have some concern to live their faith, the parish continues to be a fundamental reference", and "cannot be a "mere administrative structure, but a place of living the faith" and "a welcoming space", where the Church "shows its friendly face".

The congress had a special remembrance for the auxiliary bishop of Barcelona. Antoni Vadellwho died last year, and a member of the group of experts involved in the origins of the work. 

In his conference on the 'Profile of the post-modern subject to be evangelized', Bishop Matteo said that "Peter Pan is the new adult that we have to evangelize". Today's society "imposes a worship of youth, the young body is the symbol of this new cult" and the Church should be aware that "a good practice is to welcome the modern adult subject".

The I Congress on Good Practices in Parishes

The genesis of the congress was the presentation of the study 'Evangelizing Parishes', which for more than two years has been developed by the San Vicente Ferrer Faculty of Theology of the University of Navarra. Catholic University of ValenciaThe project "has contacted some 250 parishes throughout Spain, using applications and surveys to extract the best practices that make these communities a benchmark in the field of pastoral conversion," Santiago Pons told Omnes., Dean of the Faculty of Theology of the UCV.

"It's not a parish model."

In the context, as stated in the presentation of the study, of the "missionary and evangelizing transformation to which we are being invited by recent popes and, in a very direct way, by Pope Francis", and the fact that "the parish is a basic structure within the Church" [in Spain there are almost 23.000 parishes, according to the Episcopal Conference], Santiago Pons affirms that "we have not identified a parish model, but a set of good practices [57], which are made effective according to their needs and resources, but which gives them a family atmosphere". 

Dean Santiago Pons had declared the need to "change the approach and the way we situate ourselves in the parishes. It is not a question of a makeover, but of a profound change in the culture of our parish communities. He now clarifies the idea in a conversation with Omnes, while alluding to the opinion of the Spanish bishops.

How did the idea of this first Congress of good practices in parishes come about?

-The genesis lies in making known the study 'Evangelizing Parishes' of the Faculty of Theology San Vicente Ferrer of the Catholic University of Valencia. In this work, some 250 parishes from all over Spain have been contacted. 

You speak of the need for a "pastoral conversion", a "pastoral transformation". You even say that there is a need to "break the negativity". Can you explain this a little? Do you sense discouragement?

-Indeed, for some time now, priests and faithful have often been discouraged because the new initiatives being tried in parishes do not bring about real change. 

Charitable services are maintained, since the needs continue to grow, but in general we are still in "maintenance" and/or "conservation" parishes. However, there are parishes in Spain that have begun a process of transformation and what has been done from the research project 'Evangelizing Parishes' is to contact them. We wanted to know about their experience, we wanted them to share what they do and the difficulties they have encountered. We wanted to tell everyone how they have innovated in the way they evangelize.

This was the reason for the study: to contact these parishes and be able to share their experience of success with all the others, so that it may serve as an impulse and help more and more parishes to initiate these processes of transformation. 

Synthesize, if possible, any conclusions from the report entitled 'Evangelizing Parishes' presented at the congress. Do you note an approximate number of parishes that you call "renewed"? What differentiates them?

-They differ in many characteristics, since it is not possible to establish a single method. Each parish establishes its own model. We have found that there are parishes that share a culture, or a structure, and that are those that lead Pastoral Conversion, but that the way in which they incorporate it depends on their identity and their context. That is why we insist that we have not identified a model parish, but rather a set of best practices that are made effective according to their needs and resources, but that give them a family feel.

William E. Simon Jr. and Monsignor Armando Matteo, secretary of the doctrinal section of the Dicastery for the Doctrine of the Faith, spoke at the congress.

-Yes, the Spanish translation of the work 'Convertir a Peter Pan' (Converting Peter Pan), by Armando Matteo, one of the international speakers at the Congress, was recently presented. This work deals with the postmodern individual whom the Church is called to evangelize. The translation of Matteo's book has been promoted by the Faculty of Theology of Valencia, as it did in 2018 with Wiliam Simon's work 'Great Catholic Parishes. Four pastoral practices that revitalize them'. 

And it is true that these pastoral practices in the United States that Simon speaks of have been at the origin of the research that is now being presented on the reality of Spanish parishes. The Congress of Best Practices also had the good fortune of having a presentation by William E. Simon Jr.

Enrique Benavent, Archbishop of Valencia, will close the congress. How do the bishops perceive this initiative, in the context of the new evangelization to which Pope Francis is calling us? 

-It is a very new process. Our bishops, in general, are aware of the problems they encounter in their dioceses, but perhaps they have not yet realized what kind of transformation we are called to have. Therefore, we hope that this Congress will help, a little, to awaken that concern for an in-depth transformation of culture and parish life.

Parishes "in an evangelizing key".

So much for the dean's words. A summary of the report is available at the end of this information. Evangelizing parisheswhich has been advised by the SM Foundation and the Institute for Educational Evaluation and Counseling (IDEA). From the interviews conducted, "about 60 practices that were being carried out by some of the parishes leading the Pastoral Conversion in Spain" were extracted. 

"The work has developed a mapping in different Spanish parishes, 'attending to the criteria or dimensions of what could be relevant aspects to initiate a process and a change with a single horizon: to be a parish in an evangelizing key,'" says Yolanda Ruiz, one of the researchers of the study, director of the Open Scholas Occurrentes Chair at the UCV. 

In addition to the dean Santiago Pons and Yolanda Ruiz, the work has been developed by professors Agustín Domingo and José Vidal; the parish priest and professor Vicente Tur; Teresa Valero, episcopal delegate of Evangelization of the diocese of Solsona; José Luis García, general coordinator of the project, and the data analyst Cristian Camus. 

The congress was inaugurated by the auxiliary bishop emeritus of Valencia, Monsignor Javier Salinas, together with the rector of the Catholic University of Valencia San Vicente Mártir, José Manuel Pagán, and the dean of the Faculty of Theology, José Santiago Pons.

The authorFrancisco Otamendi

Family

If you really love me

Nowadays, the confusion between feelings and affection, caused by our liquid and superficial culture, has as a consequence that many people do not really know what it means to love; and not knowing this, it is logical that they fail in their relationships.

José María Contreras-February 28, 2023-Reading time: 2 minutes

Listen to the podcast "If you really love me." by José María Contreras Go to download

There is a movie that I thought was delicious, I don't know if you have seen it. It's called Fiddler on the Roof. It is about a Jewish couple in Tsarist Russia. Almost at the beginning of the question, after many ups and downs, their eldest daughter gets her father's approval to marry the love of her life. The girl is very excited about the fact of contracting the marriage. marriage And this attitude seems to surprise her father, who seems to be a bit nostalgic about such positive feelings. It seems something like: "this girl, who met her future husband a short time ago and is so happy... My wife, will she be too?

He is on his way to check it out and suddenly asked his wife, "Do you love me?"

The answer she gives him is one of the most intelligent and truthful that can be given. She, older and "worked through life" answers him, using the language of her time and the way of saying of her culture: "you will know". And she continues: "I have followed you for twenty-five years wherever we have had to go, I have given you eight children. I have tried to obey you. I have taken care of you when you needed it. I have cared for you when you have been sick. You will know if I love you.

The wonderful thing is that the husband asks her about the sentiment she has for him. If she feels, more or less, what her daughter feels for her boyfriend. She, however, does not answer him with a feeling, but with a behavior. With deeds: "If you want to know if I love you, look what I do for you". This is the famous Spanish saying, which we could change to: Works are love and not intense emotions. Love is demonstrated by deeds.

Who loves grandpa more: the one who goes many times to see him at the nursing home where he lives, even if it costs him, or the one who never goes and says he loves him very much? Well, the same. Affection is shown on a daily basis, and not in special moments in which, due to the emotion of the moment, one feels very much and therefore believes that he/she loves him/her very much.

Nowadays, the confusion between feeling and love, caused by our liquid and superficial culture, has as a consequence that many people do not really know what it is to love; and not knowing this, it is logical that they fail in their affections. They call sweetheart y love to what it is not and lack of affection to what - on many occasions - is good love.

Love is in the will. The will, as we know, is nourished by feelings and intelligence. When feelings do not respond -something that happens quite often in a couple's relationship- we must resort to intelligence to continue loving.

If we do not do it, the will will feed only on the negative feeling that surrounds us and therefore the response, besides being wrong, can break our relationship because we are calling love or, in this case, lack of love to what it is not.

Family

Veronica SevillaWomen are a factor of change in the Church".

Coach, specialized in tourism management, mother and Christian woman, Ecuadorian Verónica Sevilla talks to Omnes about the role of women in the Church, their influence and their importance as "engines of change".

Maria José Atienza-February 27, 2023-Reading time: 5 minutes

Veronica Sevilla's life has known multiple facets: She was elected Miss Ecuador in 1986 and studied Human and Religious Sciences at the Universidad Técnica Particular de Loja. In addition to that, she obtained a diploma in Tourism Direction and Management and was trained as a coachHe is a specialist in which he invests his working time.

A deep believer, Veronica is fully convinced that, with her daily work, she is building the Church together with millions of other men and women in the world.

In this interview with Omnes, he speaks openly about his faith, his work and his collaboration in the preparation of the International Eucharistic Congress 2024.

What is the place of faith in your life and how do you manifest it?

-Faith in my life is fundamental, because it gives meaning to every part of my life. The happy moments, like the sad ones, become more bearable. The desert times, where nothing seems to happen, make sense to rest from the current stress.

Today, we lead a fast, demanding, competitive life, full of information of all kinds and Faith is that "close your eyes and give to God" that allows me to discern and face each space of my life as a mother, wife, daughter, friend, executive, politician, sportswoman, as a woman today.

For some time now, there has been talk about the "role of women in the Church", do you think that sometimes it is confused only with having more positions within the ecclesial structure? 

I believe that the Church reflects what women are demanding in society in general; women are looking for a place in decision-making spaces. But the Church is not a structure like that of a company, it has another transcendence. We must be careful not to confuse equity in society with that of the Church.

Women already have a beautiful model: the Virgin Mary. She must be our point of reference, she is there: she loves, she unites, she impels, she serves, she expresses herself. She with her yes in every moment changes the world, as she did in the Incarnation.

Women are a factor of change in the Church, with their dedication and work. There are many spaces occupied by women in the Church that are fundamental and from which works that change the world are generated. Pope Francis reminds us that "without women the Church of the continent would lose the strength to be continually reborn".

Since the Archbishop of Quito called me to collaborate with the organization of the International Eucharistic Congress 2024, I have worked with several priests and bishops, I give with transparency and peace my point of view, and I try to argue my decisions, as in any company, I notice that I am valued and respected. We managed to reach the objectives and we are advancing in the project together with the team of priests, religious and lay people.

What does the professional and family life of a woman today contribute to the life and mission of the Church?

- Women contribute in many areas within the mission of the church. If we understand that the family is where faith is born. We women are the ones who carry the faith to our children, whether we are married together with our partner, or if our partner does not share or we are divorced, we should not lose heart. There is much to teach also from personal vulnerability.

We women are bearers of spirituality wherever we go by our example, our attitude and our words. Because believing in Christ is not enough, we must act as Christ asks of us in our daily lives: at home, in the office, in the street, on the bus, in the positions we occupy in high dignities and even more so if we are public figures.

Looking at Mary, wondering if the way we react, or the way we behave or communicate would be hers, that is timeless.

Of course, it is not easy because the production system, social and professional pressure and the current environment present us with sometimes incompatible demands. Even so, you have to make a conscious effort to stand firm. This can often cost you spaces for which you have worked and sacrificed a lot professionally or personally. It is precisely there where the mission of the laity is: women or men. It is in those spaces of today's world, competitive and hard, where you contribute to the life of the church, questioning that status quoYou are a Catholic woman today, being coherent with your faith, in spite of what may come your way.

The beauty of all this is that it works! You will see projects realized, that will have a transcendent meaning that you did not suspect, there will be people who will come to thank you for the way you treated them, for the word you gave them or simply because they observed you and wanted to have that "I don't know what" that they call, that made them see the hand of God there.

"Believing in Christ is not enough, we must act as Christ asks us to act in our daily lives: at home, in the office, on the street, on the bus."

Veronica Sevilla

Are women really aware of the importance of their role in all areas of society?

I think it is not a general rule, there is a group of women who are very conscious and work hard to make a space for themselves to achieve those changes in all areas of society, but there is still a large number who, due to economic and social differences, as well as, lack of opportunities, have no way of thinking about their importance.

For them we are the women and men who have more opportunities, more possibilities, who have received more "talents" (meaning opportunities) and, therefore, more responsibility to generate positive changes, to give them those possibilities through work, education, faith and to generate those opportunities that dignify them and give them the importance they have in all areas of society. 

Do you consider that there is a growth of a kind of self-pity among women who consider themselves feminists and that, on the contrary, it does nothing to help true "empowerment"?

Feminism is a movement born out of the inequality that has historically existed. I believe that it is right and legitimate to fight for the spaces of equality for women, that we must do it hand in hand with women and men, so that society will develop healthily. The first space is the family and from there it should always radiate to the whole society equality in love. 

Feminism, like any movement born out of inequality, has branches that become radical, contentious and even violent, generally its members have gone through painful histories, through hard experiences that have left a very deep imprint. I believe that the attitude is born of unhealed wounds, of circumstances that we cannot judge, but that surely were lacking in love. If the motivation is pain, the "empowerment" will be destructive and will not last in time, so it will not be positive.

Power is born from the possibility of doing good, of creating, of generating spaces, changes and opportunities for women or men who need them. Even if you have suffered, you cannot generate those opportunities with methods contrary to love. Thus, to be an "empowered woman" your power lies in healing, forgiving and putting love in everything you do in your daily life, in your family, in your friendships, at work, in sports, etc.

The Vatican

Pope asks to avoid "dialogue with the devil" in temptations

Francis invited in the Angelus of the first Sunday of Lent to "avoid arguing with the devil and respond by praying with the Word of God", with the example of Jesus, who in the face of temptations, "does not dialogue with the devil, does not negotiate with him, but rejects his insinuations with the beneficial Words of the Scriptures".

Francisco Otamendi-February 26, 2023-Reading time: 3 minutes

To overcome "attachment to things, distrust and thirst for power, three frequent and dangerous temptations that the devil uses to divide us from the Father and make us no longer feel that we are brothers and sisters to each other, to lead us to loneliness and despair," Pope Francis advised in the Angelus of the first Sunday of the first Sunday of Lent "avoid arguing with the devil and respond by praying with the Word of God."

Jesus "does not dialogue with the devil, he does not negotiate with him," the Pope said. "This is an invitation for us: do not argue with the devil! He is not defeated by dealing with him, but by opposing him in faith with the divine Word. In this way, Jesus teaches us to defend unity with God and among ourselves from the attacks of the one who divides. And we need unity!" 

The Gospel of this first Sunday of Lent presents Jesus in the desert tempted by the devil (cf. Mt 4:1-11). "Devil means 'he who divides'. His name tells us what he does: he divides. That is what he also proposes to do by tempting Jesus. Let us now see from whom he wants to divide him, and in what way," the Roman Pontiff said from the window of his study in the Vatican Apostolic Palace in St. Peter's Square.

From whom does the devil want to separate Jesus, he asked, and responded by giving as an example the unity of the divine Persons. "Shortly before Jesus is tempted, when he receives John's Baptism in the Jordan, the Father calls him 'my beloved Son' (Mt 3:17), and the Holy Spirit descends upon him in the form of a dove (cf. v. 16). The Gospel thus presents us with the three divine Persons united in love. Not only: Jesus himself will say that he came into the world to make us sharers in the unity that exists between him and the Father (cf. Jn 17:11). The devil, on the other hand, does the opposite: he enters the scene to divide Jesus from the Father and to remove him from his mission of unity for us". 

"Three potent poisons"

The Evil One then tries to instill in Jesus three "potent poisons" to paralyze his mission of unity, Francis continued. "These poisons are attachment to things, distrust and power: "Follow the criteria of the world, achieve everything on your own and you will be powerful! Terrible, isn't it?" 

"But Jesus overcomes temptations. How? By avoiding arguing with the devil and responding with the Word of God," the Pope said, as noted at the outset. "Let us try, it will help us in temptations, because, among the voices that agitate within us, the beneficial voice of the Word of God will resound." 

The Pope concluded by turning to the Virgin Mary. "May Mary, who has welcomed the Word of God and with her humility has defeated the pride of the one who divides, accompany us in the spiritual struggle of Lent," he encouraged.

Holy Land, Burkina Faso, migrants, Ukraine, Syrians, Turks, Turkey, etc.

After praying the Marian prayer of the Angelus and imparting the Blessing, the Pope referred to "painful news" from the Holy Land, "so many people killed, including children, a spiral of violence". Francis renewed his appeal for "dialogue to prevail over hatred and revenge", and "I pray to God for the Palestinians and the Israelis, that they may find the path of fraternity and peace, with the help of the international community", he added.

The Holy Father also expressed his strong concern for "the situation in Burkina Faso, where terrorist attacks continue", and invited to "pray for the people of that beloved country, so that the violence they have suffered will not make them lose faith in the path of democracy, justice and peace".

The Pope also mentioned with sorrow the shipwreck off the coast of Calabria, near Crotone (Italy), from which 40 dead have been recovered, many of them children. "I pray for each of them, for the missing, and for the other migrants and survivors." "May Our Lady sustain these brothers and sisters of ours," he prayed.

The Roman Pontiff asked that "we do not forget the tragedy of the war in Ukraine", nor "the pain of the Syrian and Turkish people because of the earthquake". Francis also recalled the 50th anniversary of the Italian organ donation association, which "promotes life through these donations", and the upcoming World Day for Rare Diseases, which will be the day after tomorrow. He encouraged the associations of the sick and their families, and asked that "especially for children, our closeness to make them feel the love and tenderness of God".

The authorFrancisco Otamendi

Latin America

Regional Assembly of the continental phase of the Synod of Synodality in the Central America and Mexico Region

The continental stage of the Synod of Synodality in the Central America and Mexico region closed its regional assembly with a call to place Christ at the center of the Church's life.

Néstor Esaú Velásquez-February 26, 2023-Reading time: 8 minutes

From February 13 to 17, the regional assembly of the synod of synodality in the Central America and Mexico region took place, thus carrying out its discernment process in this continental stage. This first of the four meetings to be held in the region was held at the Casa de convivencia Familia de Nazareth, located on the road to Puerto de la Libertad in the municipality of Zaragoza, El Salvador.

The invitation that resounds during this stage is that of "Enlarge the space of your tent" (Is. 54:2), this quote taken from the prophet Isaiah has given the title to the working document for the continental stage of the synod of synodality, a document that aims to unite the voices of millions of people around the world and serve as a document for study, reflection and discernment during this part of the process and in a special way during these continental and regional meetings.

For the Central America and Mexico region there were 91 participants from the different Episcopal Conferences of the region: bishops, priests, lay people, representatives of consecrated life, indigenous peoples and Afro-descendants gathered to live days of listening and discernment in this synodal process that has been underway since 2021 and will conclude in 2024. In the words of Father Pedro Manuel Brassesco, Assistant Secretary General of CELAM: "The primordial thing is to dispose oneself to listen to the Spirit, it is not about proposing lines of action for the Church or making a list of proposals.... in these meetings we are going to work on the document for the continental stage which is precisely what marks us and what gives us references in this stage, in this phase that we are living always based on the methodology of spiritual conversation, that is to say, to dispose ourselves to listen to the Spirit that is expressed in the other, that is expressed in us and in this way then, we are building consensus to take a step further, to propose precisely to what will be the synod assembly in October what the Spirit is telling us in Latin America and the Caribbean".

Inauguration of the Regional Assembly

The first part of the meeting took place in the Chapel of the Hospitalito in San Salvador, the place where St. Oscar Arnulfo Romero was martyred. Monsignor José Luis Escobar Alas, Archbishop of San Salvador welcomed the participants of the Regional Assembly: May the Holy Spirit come to us through the intercession of the Blessed Virgin Mary. and may he guide us in this very important work of synodality of the Central America and Mexico region, CAMEX, and may he grant us the grace of a true spiritual dialogue that renews and encourages us in our missionary work in synodality for the good of our continent and of the universal Church". Monsignor Luigi Roberto Cona, Apostolic Nuncio of El Salvador in his opening remarks pointed out: "We have begun in the Golgotha of Latin America... I want this to be the motto of this meeting: Feeling with the Church, the episcopal motto of Monsignor Romero... There is a danger and that is that we remain in technicalities; co-responsibility is a word that I want to join to the motto of St. Oscar Romero, Feeling with the Church, urges us to live this co-responsibility, this synodality within the framework of the mission of the Church; this task is indispensable and most urgent.

Monsignor Miguel Cabrejos, ofm. President of CELAM in his words addressed to the participants of the Regional Assembly in the Chapel of the Hospitalito emphasized on "Learning the art of discernment in community in order to move forward". The inaugural Holy Eucharist was held in the crypt of the Metropolitan Cathedral of San Salvador, before the tomb of St. Oscar Romero, Monsignor Miguel Cabrejos pointed out: What are the new challenges for our region of Central America and Mexico, the challenges in the light of Aparecida, of the Ecclesial Assembly, of the magisterium of Pope Francis and of the signs of the times that challenge us, call us, invoke us, also ask us, we can ask ourselves how can we renew once again our commitment so that our peoples have full life in Jesus Christ, walking ecclesially and synodically towards the Guadalupan Jubilee in a special way and the Jubilee of the Redemption of 2033? Faced with these questions we say it once again, the harsh reality challenges us, the harsh reality of Latin America and the Caribbean especially in some countries challenge us to continue being a Samaritan Church, incarnated in the preference of those whom Jesus loves most, a Church that also shows firmness in the footsteps of Christ for humanity and that nourishes our hope.

Spiritual conversation methodology

The methodology was based on the foundation of spiritual conversation as a roadmap for active listening and community discernment, the assembly members were organized in small communities of life, in these spaces was favoring the environment of listening, dialogue and discernment especially around the document for the continental stage, the agenda of the days of the regional assembly CAMEX followed the same pattern every day; the first moment of the morning was a moment of spirituality and then in the communities of life was encouraged dialogue having three important moments: intuitions or resonances present in the document, tensions and discernment of where the Spirit is leading us distinguishing priorities, at the end of the day there was a sharing and resonances or echoes of the listening process. The day concluded with the Holy Eucharist.

On Friday, February 17, the agenda varied a little, having the presentation of the experience of the digital synod, an initiative that has opened the participation of thousands of brothers, especially young people through digital platforms, at the conclusion of this presentation was held the meeting of communities of life, organized on this occasion by vocations, concluding at noon with the Eucharist presided by Archbishop José Luis Escobar Alas, Archbishop of San Salvador.

The dynamics of the spiritual conversation favored dialogue and listening in spite of encountering realities that provoke tension. In several groups the word that resonated was discernment, discovering between the echoes of this listening and the signs of the times, what comes from God and what does not, what springs from my own desires and what is God's desire, so as not to fall into passing fashions that take us away from God's plan. Some expressions of this process were: to return to our roots, to let ourselves be guided by the Holy Spirit, to assume our co-responsibility, openness, dialogue, the meaning of ministry as service, the need to create processes, accompaniment of the different realities, interior conversion, the importance of formation and the ecclesial dimension of the People of God. During this Regional Assembly, Sister Dolores Palencia, csj, served as facilitator of the methodology. Sister Daniela Cannavina hcmr. Secretary General of the Latin American and Caribbean Confederation of Religious (CLAR) accompanied the spiritual dimension.       

Cardinal Gregorio Rosa Chavez, who gave testimony of the life of St. Oscar Romero and his legacy for our Latin American and universal Church.

Tensions that are present

Some tensions present in the groups and reflected in the working document for the continental stage: distinguishing between clericalism and anticlericalism, the participation of women, the hierarchical structure, decision-making spaces, the request for a more incisive and welcoming dialogue for people living in situations such as: remarried divorcees, polygamous marriages, the LGBTQ movement and on the other hand the apparent clash between two tendencies: traditionalism and progressivism.

Also among the groups there was an echo of the need to avoid falling into the temptation of understanding the ministry within the Church as quotas of power to which one has the right and for which one must fight to attain; to avoid falling into the temptation of the ideologies and fashions of the present time, the restlessness provoked by the influence of some sector to speak of an apparent "democratization" of the Church and its structures. The need was expressed to remain faithful to the Gospel, tradition and the magisterium of the Church, to evangelize the world without losing sight of our Christian essence, to distinguish the signs of the times for this moment in history, the need for a renewal that passes above all through an interior and pastoral conversion, as well as to assume the challenges of speaking and evangelizing today's society without losing sight of the essentials of our faith.

Listening to our pastors

Monsignor Gustavo Rodríguez Vega, Archbishop of Yucatán, presided the Holy Eucharist at the end of the second day of work, during the homily he said: "Synodality is not a fashion, synodality has led us to unite more as a Church ... we are doing something new, in Latin America and the Caribbean we have been pioneers in this synodal path, proof of this is the existence of the Secretariat of the Episcopate of Central America (SEDAC)".

On February 15 the Holy Eucharist at the end of the day was presided by Monsignor Sócrates René Sándigo Jirón, Bishop of the Diocese of León, Nicaragua, during the homily he said: "Let's keep in mind that we are in a process in which we first notice that we are walking, we realize how much the Church has advanced and that is a beautiful sign that we are walking. Then in this journey we must learn to read the signs of the times...".

On February 16 Monsignor Roberto Camilleri Azzopardi ofm. Bishop of the Diocese of Comayagua and president of the Episcopal Conference of Honduras invited us in the homily of the Eucharist of this day: "....We have asked the Holy Spirit to enlighten us, so that this light may give us the direction that shows us what is true, this light that leads us to the infinite light that is the Lord?

At the closing Eucharist of the assembly on February 17 Monsignor José Luis Escobar Alas, Archbishop of San Salvador emphasized during his homily: "...We still have a long way to go, the Church is that, the synodal way, certainly this is the way the Church walks but with an additional objective which is the mission, therefore synodality is mission at the same time and in this I want to bring to mind what we heard many times from so many brothers who constantly spoke to us of the need to put Christ at the center of identifying ourselves with Christ, to follow Christ and from Christ to live synodality seeing in Christ the distant brothers and sisters who are not physically with us but whom we invite with open arms because they are other Christs independently of the situation they are living, the Lord loves us all, we are all brothers.... Synodality is above all the following of Christ, who walks with us, but in Christ we are all united by the Spirit, in charity, in mercy, in forgiveness, in an attitude of good, not to judge but to understand to help, our mission is to bless not to curse, we have a program of life there.... The readings that we listen to are those of today, we have not chosen them and it is providential, there will always be the temptation to build towers of Babel out of pride, to go alone to turn our backs on Christ; however, we belong to Christ...".

The road continues

Mauricio Lopez Oropeza, coordinator of the working group for the continental phase of the synod points out that the journey continues: "At the conclusion of the 4 regional meetings of Latin America and the Caribbean, there will be a meeting of the companions of each region and the support theologian with the responsible commission of CELAM and together they will prepare the final document to be presented on March 31 and that will be disseminated to all". In the month of June we will have available the working document that will record the fruits of the seven continental assemblies and the work will continue in the first session of the Ordinary Assembly to be held in October of this year in Rome and will last until 2024.

At the end of the regional assembly, some participants shared that it was not clear where this process would lead. What will be the fruits? What will be its scope? What will be the first steps to be taken? But there remains the confidence that the Holy Spirit continues to lead the Church and will continue to drive the paths it must follow through history. The experience could be valued as positive and enriching since it has allowed a dialogue and listening despite the different opinions and even realities. A beautiful reality has been to see working together in small groups: laity, bishops, religious, priests, dialoguing in a spirit of communion with the same interest, trying to give an answer to the needs of the Church in our time. Undoubtedly a meeting that has favored spaces of spirituality, silence and listening to try to discern the signs of the times and respond to the here and now of the Church in this new millennium, the rest of the way that remains is to let ourselves be guided by the light of the Holy Spirit, being docile to his project.

The authorNéstor Esaú Velásquez

Read more
Spain

Marcelino ManzanoAlmost half of our seminarians come from the world of sororities".

In this interview, the Diocesan Delegate of Brotherhoods and Confraternities of the Archdiocese of Seville, Marcelino Manzano, underlines how "the brotherhoods have been a valuable instrument of faith and evangelization, always faithful to what the Church has been demanding of them".

Maria José Atienza-February 26, 2023-Reading time: 5 minutes

Marcelino Manzano has been in charge of the company for almost 10 years. Delegation of Brotherhoods and Brotherhoods of Seville. This priest, ordained in 2001, is in charge of ensuring, among other things, that the brotherhoods and confraternities "live their ecclesial identity, and that their members grow in personal sanctification, are adequately formed in the doctrine of the faith and serve the poor, making possible the proclamation of Jesus Christ, especially to the distant, and building a culture of life".

Only the city of Seville has more than fifty Brotherhoods of Passion, the best known by the general public, which perform their penitential station during the days of Holy Week and which are multiplied by 10 in the whole Archdiocese, bringing together more than half a million faithful, brothers and sisters of these Brotherhoods and Confraternities.

They are "the dike of containment" of secularization, as several bishops have called it. Thanks to them, sacramental life continues to be present in a large part of Spain and, especially, in Andalusia.

In this interview with Omnes, Manzano highlights, among other aspects, the need to "continue working on the formation of the brothers" and "take advantage of the language of the confraternities, through which God touches hearts, so that the confreres live the Gospel".

How to encourage Christian commitment and the life of faith through the Brotherhoods and Confraternities?

- In all honesty, when I visit the various brotherhoods of our archdiocese (about 700), I see a large presence of brothers and sisters.

Of course, in the processions the participation is multitudinous, but in the acts of worship and piety (Masses, celebrations of the Word, acts of prayer and veneration of images) and in other events, the participation is also very high.

Our pastoral challenge in the brotherhoods is, indeed, to move more and more from a faith of presence to a faith of deep Christian commitment.

The sororities of Seville have a great charitable and formative commitment, but we must continue to grow in a personal conversion of faith, so that the experience of the mystery of Christ, which is carried out with so much emotion and intensity, leads to a growing evangelical and prophetic life. For this we must continue to work on the formation of the brothers, starting with those in charge, the Governing Boards, and from there the others who approach the brotherhood and whose commitment, without being so constant, is also significant.

Do you think the Church really appreciates popular piety and its manifestations?

- Personally, I think that the Church has regained an appreciation for the ecclesial value of popular piety, encouraged by Pope Francis, who in "Evangelii Gaudium"is an important part of it. Almost half of our seminarians, for example, come from the world of the brotherhoods, which seems to me a fact to be taken into account.

We touch here one of the basic and at the same time most difficult topics of the Brotherhoods: the solid and real Christian formation of its members. How can we approach a topic that may seem almost impossible?

- I do not believe that the issue of formation is almost impossible. In Seville and in other dioceses of Andalusia great steps are being taken in this direction, although it is true that there is still work to be done. The important thing is to persevere and never give up.

I believe that there is a twofold way of approaching it: on the one hand, the need to accredit a minimum formation to accede to a governing board position, offering various means (theological institutes, catechetical schools, specific formation schools for governing boards, etc.).

On the other hand, framing the training It is offered to young people and adults as an opportunity to grow in the love of Christ and Mary, together with the other activities that are carried out.

feliu sororities
Nazarenos and costaleros during a procession in Seville ©Feliú Fotógrafo

In this sense, who is responsible: the confraternity, the brothers, the spiritual directors, the episcopal leader in the last instance?

- The responsibility is, first and foremost, that of the spiritual director and of the elder brother in the case of the brothers. In the case of formation for governing boards, the responsibility lies with the diocese.

If the HHyCC can "boast" of anything, it is their power to "mobilize" young people. Is there not a danger of remaining in an aesthetic, superficial experience of belonging to a Brotherhood?

- My experience is that when we priests become close to and accompany the women and men who are sororitiesIf we propose to them a spiritual life that embraces the rich language of the confraternities, taking advantage of their elements, a deep experience of God is produced, and I refer again to the priestly vocations that arise from the brotherhoods in our archdiocese.

How to take advantage of this potential for the real renewal of the pastoral life of the Church in all its areas: from parish life to religious life or vocations?

- The Diocesan Delegation for Vocation Ministry is also very much present in the sororitiesThe young confreres are invited to vocational celebrations, taking advantage of days of worship or prayer, and calling young confreres to vocational celebrations.

It seems to me that it is essential to take advantage of the language of the confraternities, through which God touches hearts, so that the confreres live the Gospel and become in turn bearers of the Word and evangelizers.

Does it not seem to you that, at times, the integrating and evangelizing power of the "first proclamation" of popular piety is wasted?

- Certainly, there can be misgivings about popular piety, which also still needs conversion, but I agree that it is a way for the first proclamation. It is the via pulchritudinisThe way of beauty, which is joined by the way of emotion, of the heart, of feeling, which on many occasions is the language of the simple.

Let us not forget what Jesus says: "I thank you, Father, that you make these things known to the simple of heart, for so it seemed good to you to do".

For centuries, the brotherhoods have been a valuable instrument of faith and evangelization, always faithful to the demands of the Church.

Marcelino ManzanoDiocesan Delegate of Brotherhoods and Confraternities. Archdiocese of Seville

What are the challenges facing the brotherhoods and sisterhoods at this time?

- Improve formation and insertion in parish communities. An openness that is mutual between the sisterhood and the other parish groups.

To grow in the personal experience of Christ, which leads to a moral life in accordance with the Gospel and the magisterium of the Church and in the prophetic denunciation of injustices.

And finally, to assume an evangelizing commitmentThey can and should be a point of reference. In our archdiocese we are already having very fruitful experiences in this sense, and the brotherhoods are getting excited about being useful in this facet.

I am sure that the Lord will continue to guide and accompany us. Not in vain, for centuries, the brotherhoods have been a valuable instrument of faith and evangelization, always faithful to what the Church has been demanding of them.

The Vatican

Pope Francis to Roman Pontifical Universities: commit to "making choir!"

This morning Pope Francis received in Audience the Rectors, professors, students and employees of the 22 Pontifical Roman Universities and Institutions belonging to the Conference of Rectors, accompanied by the President Luis Navarro, Rector of the Pontifical University of the Holy Cross.

Giovanni Tridente-February 25, 2023-Reading time: 3 minutes

Commit yourselves to "make a choir! This is what Pope Francis said this morning, receiving in Audience in the Paul VI Hall thousands of students, professors, employees and Rectors of the Roman Pontifical Universities and Institutions belonging to the Pontifical Council for the Laity. CRUIPRO Rectors' Conference.

A "pluriform system of ecclesiastical studies," the Holy Father defined it, which for centuries has accompanied the Church in her evangelizing mission, seeking to intercept and discern the signs of the times and the different cultural traditions.

Concord and consonance

The Pontiff's main concern was to reiterate - in these academies of higher studies - the importance of agreement and consonance "between different voices and instruments", in line also with what St. John Paul II said in his letter to the Pope. John Henry Newman on the university environment: a place "where knowledge and perspectives are expressed in harmony, complement, correct and balance each other," the Pope said.

Cultivating the intelligence of the hands

A harmony that can be achieved by learning to cultivate, for example, the "intelligence of the hands", the most sensory, from which thought and knowledge start, until they mature mutually. It is not by chance that with the hands," Francis reflected, "we 'grasp' and - playing with similar concepts that lend themselves to the Italian language and other neo-Latin languages - we stimulate the mind to 'understand', 'learn', even allowing ourselves to be 'surprised'.

To achieve this, however, we need hands that are neither stingy - 'closed' - nor 'wasteful of time, health and talents' - 'leaky' - or even that refuse to 'give peace, greet and shake other hands'. All attitudes far removed from the possibility of learning and surprise, all the more so if those same hands "have their fingers mercilessly pointed" at those who do wrong or even "do not know how to join together" to reserve moments of prayer.

Harmony in ourselves

"Hands", rather, that must imitate those of Christ, become "Eucharistic" - Pope Francis added - because in this way they will know how to make "harmony in ourselves", amalgamating together with the other two "intelligences that vibrate in the human soul", that of the mind and that of the heart.

This harmony must also be sought within individual communities and among the various institutions that make up the "Pontifical Roman Pontifical Institutes," which the Pope called to "open themselves to courageous and, if necessary, even unprecedented developments." This, certainly, starting from the richness of a secular tradition and always finding the way to "favor the transmission of evangelical joy" in study, teaching and research, overcoming self-referentiality or the spirit of conservation.

Never soloists without a choir

The final invitation of the Pontiff, echoing the image of the choir, was to "never be soloists without a choir", but to think and live academia and research with "constructive complementarity", remaining "docile to the living action of the Spirit", because after all "hope is a choral reality".

Spirit of unity

Luis NavarroPresident of Cruipro and Rector of the Pontifical University of the Holy Cross, brought greetings on behalf of the 22 Roman Pontifical Universities and Institutions, and reaffirmed the importance of the spirit of union with which these ecclesiastical academic realities are conducting their steps, in the context of the new stage of the Church's mission in today's society.

Report 2022

In anticipation of the desire to "make chorus" expressed by Pope Francis at the Audience, in recent days in Rome a ".unified "report" of the Universities and Institutions The Roman Pontifical Councils, from which emerges a true "cultural laboratory", diversified but animated by the same evangelizing commitment, which wants to measure itself against the challenges and needs of an effective epochal change - as Pope Francis often evokes - that also requires the effort of "a courageous cultural revolution" (Laudato si', 114).

The Roman Pontifical Universities and Institutions currently number 22, distributed in various districts of the City of Rome; the oldest University dates back to 1551 - Pontifical Gregorian Universityentrusted to the Jesuits -, while the youngest one dates from 1984 -, and the most recent - Pontifical University of the Holy Crossentrusted to the Prelature of Opus Dei. There are also 2 Athenaeums, 4 Faculties and 9 Institutes. These academic centers welcome each year about 16,000 students from 125 countries and grant more than 3,000 academic degrees, thanks to the work of no less than 2,000 professors and 450 employees.

Read more
The Vatican

Pope reiterates: the goods of the Holy See have universal destination

The Pope insists that the goods acquired by the institutions of the Holy See belong to the Holy See, and must be used for the attainment of the ends of the universal Church. This principle is not new, but it implies the abandonment of the previous principle of diversification of resources.

Andrea Gagliarducci-February 25, 2023-Reading time: 5 minutes

The goods of the Holy See belong to the Holy See. It sounds like a tautological assertion, but that is what the motu proprio underlines in the final analysis "The native law"("The Original Right"), promulgated by Pope Francis last February 23, which simply reiterates that no Vatican or Vatican-related entity can consider assets as its own, but that all entities must be clear that what they actually have is part of a broader perimeter.

What is the purpose of motu proprio

If the "motu proprio" served only to reiterate an already well-defined concept, why then was it necessary for the Pope to promulgate another document? 

It is a legitimate question, which opens up many answers. 

First of all, Pope Francis had initiated a progressive centralization of the management of the patrimony of the Holy See, according to a project that already belonged to the Cardinal George Pell as Prefect of the Secretariat for the Economy. 

As early as December 2020, Pope Francis had decided that the management of assets generally administered by the Secretariat of State would pass into the hands of the Administration of the Patrimony of the Apostolic See, a sort of "central bank" of the Vatican.

Then, with the apostolic constitution "Praedicate Evangelium"Pope Francis established a principle of centralization, which was then concretized with a "rescriptum" (a note written by the Pope in his own handwriting) of August 2023. This rescript stated that "all the financial resources of the Holy See and of the institutions connected with the Holy See should be transferred to the Institute for the Works of Religion, which should be considered the sole and exclusive entity dedicated to the activity of patrimonial management and depositary of the movable patrimony of the Holy See and of the institutions connected with the Holy See.

A single management, a single linked financial institution (the IOR, it should be remembered, is not a bank). In this way, the Pope also intended to respond to various situations that had arisen over the years and, in particular, to those that would arise during the process for the management of the funds of the Secretariat of State.

The previous situation

Let us give some concrete examples of what has changed. The Secretariat of State had a personal management of its resources, as a governing body, and had always invested using current accounts in international financial institutions, such as Credit Suisse, maintaining its autonomy and its personal fundraising.

The Dicastery for the Evangelization of Peoples, already from its foundation as "Propaganda Fide" 400 years ago, was endowed with full financial autonomy, so that it could freely manage the money allocated to the missions.

The management of the resources of the Governorate was a budget in itself - and indeed there has been no balance sheet of the Governorate since 2015, despite the many balance sheets published in recent years by the Holy See - and it was an administration that not only invested, but could count on great liquidity thanks to the income from the Vatican Museums. The great project was to have a consolidated budget of Curia and Governorate together. 

The reality was that it was precisely this liquidity that made it possible in part to cover the losses of the Holy See, whose "mission budget" - as the former Prefect of the Secretariat for the Economy, Juan Antonio Guerrero Alves, called it - does not generate profits, but mainly expenses, such as salaries.

In the same way that it was the St. Peter's Obligation that bore part of the losses, without considering the donation of a large part of its profits that the IOR made each year, and which, in any case, has decreased drastically over the years along with the decrease in profits. 

Ultimately, management was in many cases separate, and the benefits went only to the entity that invested or allocated resources. Pope Francis centralizes control, so that all investments pass through a central body and are ultimately managed by a sovereign fund, and eliminates any form of management autonomy. At the same time, he reiterates that the assets of the Church cannot be considered personal, and with this he also responds to a certain slowness in the management of the transfer of the management of resources to the IOR. This is a measure to complete a reform that he strongly desired. 

What the "motu proprio" says"

But let us go into the details of the motu proprio. It states that "all goods, movable and immovable, including liquid assets and securities, which have been or will be acquired, in any way, by the Curial Institutions and by the Entities connected with the Holy See, are ecclesiastical public goods and, as such, property, in title or other real right, of the Holy See as a whole and, therefore, belonging, independently of the civil power, to its unitary, non-divisible and sovereign patrimony."

For this reason, it goes on to read, "no Institution or Entity can, therefore, claim private and exclusive ownership or title to the goods of the Holy See, having always acted and must always act in the name, on behalf and for the purposes of the Holy See as a whole, understood as a unitary moral person, representing it only where required and permitted by civil laws".

The "motu proprio" also clarifies that "the goods are entrusted to the Institutions and Entities so that, as public administrators and not as owners, they may make use of them according to the norms in force, respecting and within the limits given by the competencies and institutional purposes of each one, always for the common good of the Church".

The goods of the Holy See "have an ecclesiastical public nature", and are considered goods with a universal destination, and "the entities of the Holy See acquire and use them, not for themselves, like the private owner, but in the name and by the authority of the Roman Pontiff, for the achievement of their institutional purposes, which are also public, and therefore for the common good and at the service of the universal Church".

Once they have been entrusted to them, the motu proprio finally says, "the entities must administer them with the prudence required for the management of the common good and according to the norms and competencies that the Holy See has recently given itself with the Apostolic Constitution Praedicate Evangelium and, even before that, with the long path of economic and administrative reforms."

The Pope's is also an invitation to prudence in management, contained since the motu proprio "Fidelis Dispensator et Prudens" of February 24, 2014, with which Pope Francis launched the great reform of the Vatican economy.

With this "motu proprio", however, a principle that had governed Vatican finances in the modern era was abandoned: the diversification of investments and resources, delineated in such a way as to allow the autonomy of the Holy See.

The next step could be the creation of a sovereign fund, according to an initial project that was called "Vatican Asset Management", which should now be managed by the Secretariat of State, and the development of the Institute for the Works of Religion towards some of the functions of a modern bank (the IOR is not a bank, it has no branches outside the Vatican).

The authorAndrea Gagliarducci

Evangelization

Katie Ascough: “Ireland, for the most part, is a very anti-Catholic country”

Katie Ascough has a project in Ireland, "Called to more", which has a very clear mission: to know, love and serve God. Ultimately, her aim is to "remind people that they are called to live for more and to put God first."

Paloma López Campos-February 25, 2023-Reading time: 7 minutes

Katie Ascough is a young woman called to more. She has an Irish based project, "Called to more" that has a clear mission: to know, love and serve God. By publishing content to help people know better the Catholic faith, she wants to remind us that we are all called to more.

"Called to more" has a lot of resources that can be watched, listened to or read. All this content is free and brings a breath of fresh air. It’s helpful and makes the hardest topics easy to understand.

Katie Ascough, the person behind all this, spoke with Omnes about this project, formation, God’s call and freedom of speech. With sincerity, she explained the difficult situation in Ireland for Catholics and how essential it is to know God better in order to love Him better.

What is the inspiration behind "Called to more"?

–"Called to more" started with my now husband and I after the abortion referendum in Ireland in 2018. We met working for the pro life cause campaigning for a “no” vote. And when that was defeated, we really had to sit down and think where we could be most effective in our next steps.

We felt that, instead of fighting fires, we wanted to work more at the roots, more at the heart of the problem. And we felt that part of that problem was Catholics not knowing their faith very well, and in general, people just not understanding what the faith is and what we believe.

During the lead up to the abortion referendum, for example, we saw people walking up to receive Holy Communion at Mass wearing a “yes” badge, yes for abortion. So it was clear that there was a lot of confusion among even Mass going Catholics.

We really wanted to do something to help Catholics first and foremost to go deeper in their faith, to love God more and to be more effective and equipped to share their faith. So we wanted to take a step back and help shape a better culture from the bottom up.

You have a lot of resources in "Called to more" in order to help Catholics to be formed. What do you think is the most important part of formation?

– I think as Catholics we need to work on ourselves, and that’s me included. So first of all, do we have a relationship with God? And could that be improved? The answer for all of us is yes, it can always be improved. So we need to really be rooted in prayer, frequenting the Sacraments and really have a strong relationship with God.

We also need to know God. We need to have a good understanding of what it means to be Catholic, of what the Church teaches, and a good background knowledge in philosophy and theology, as much as we can. And with that, we can be more effective and more confident in sharing our faith with others. But I think a lot of people try to start with evangelising, and that’s a great intention and something that we need to be doing, but we need to start with ourselves first.

And all that is part of the project you have, “Called to more”, but what does being called to more mean?

– It basically means that all of us, including practising Catholics, are called to more. We divide this call into three pillars: we are called to know God more, to love God more, and to serve God more. Of course, ultimately, this is a call to Heaven. We want to remind people of that call to live for more and to put God first.

You are a young woman and a mother, all that comes with certain challenges. With all that, how can you, with that, fulfill your project? What is the inspiration behind it all?

– First and foremost, I always wanted to be a wife and mother. Being the eldest of seven children, I have always felt called to this primary vocation. And that comes first in my life.

Second to that is my vocation as a journalist. I always knew I wanted to use my career to help other people to encounter God. When I met my husband, Edward, we both had a clear vision for living a personal apostolate. His background is in marketing and branding, mine is in journalism, and it just made a lot of sense to do online media. One thing after another, it all came together and it really fit my vision for my work and what I wanted to do with that part of my life. Today, I run "Called to more" full time and my husband Edward gives his time voluntarily on top of his normal day job.

And, honestly, what keeps me going, are the people who are interacting with our channels and who are messaging in and commenting on the videos. Only yesterday I received an email from a young man in America, saying that the series we are doing with Father Columba is what’s keeping him Catholic. He said he’s found a lot of people that bash him over the head with the faith and that, without love, they try to communicate what the Catholic faith is. But that’s impossible, because love and truth go together.

We are getting messages like that all the time. A lot from young people, a lot from families. Even recently we had a seminarian in Germany say that our content has helped him continue the path to priesthood, which is such a blessing to hear.

Even just one of these stories would be enough to keep going. But it’s just incredible to hear from so many people the impact that our content is having. So that makes it very easy to keep going.

Being a journalist working on Catholic content can close many professional doors in the future. Does it ever scare you to think you might be “stuck” in Catholic media for the rest of your career?

– I’m very happy with where I am, and I always wanted to use my career for something good. And I think the best ‘good’ is our faith and helping people to encounter God. So I would never swap that for any other job.

Secondly, if for any reason in the future I did want to have other career options, I would happily fight (again) for the right to freedom of speech. I really believe in freedom of speech and I’ve spoken up on this topic many times. I’ve been blessed to deliver talks about it, and I’ve been interviewed a lot on TV and radio about freedom of speech because of an experience that happened to me in university that made international news.

And I just firmly believe that we should be allowed to have the beliefs that we have, to have the faith that we have, and to not be ‘punished’ for it. If I can even be a small part of change in this area, and if that means being outspoken about what I believe and having to fight for my right to believe those things later, which I’ve done in the past and I’m happy to do again, then that’s fine with me.

Ireland, at the moment, I would say is a very anti-Catholic country. All this makes any sort of Catholic venture a bit of an uphill battle.

Speaking about freedom of speech and fighting for your beliefs, you were impeached after being elected as UCD Students’ Union President. What happened?

– I attended UCD, the biggest university in Ireland, and was president of the Students’ Union, which is amazing and I was so grateful that I was elected. But then a few months into the role, a small group of angry students ran a campaign to impeach me … because I was pro-life.

This became an international news story, and I was honoured to receive awards across Ireland and in London. I remember renting an Airbnb in Chicago a couple months after getting impeached and the host knew my story because he had read it in the "Wall Street Journal". The story had just exploded. I was getting messages from Australia, all over Europe, America… Literally all over the world. I was getting mostly incredible messages of support and encouragement.

I also think that this was a bit of a backfiring for those who wanted to impeach me because it ended up being an opportunity for me to speak, not only about the injustice of being impeached and freedom of speech, but also about why I’m pro life in the first place. I got to do this in countless interviews for news outlets across the world.

I must say I had a lot of support and prayers. My family was really supportive and they also had so many people praying for me. There were two WhatsApp groups called “Pray for Katie”, and I’m sure these prayers gave me strength.

My faith was such an important rock at that time as well. I was busier than ever but my prayer life had never been better. I was praying, asking God for help, and I felt so accompanied by God. It felt like He was really with me. I’d do it all over again.

From your experience, what do you think is the significance of "Called to more" being made in Ireland?

– In Ireland there is a lot of rejection of the Catholic faith, because the faith and the Church were so strong here for so long, and, to be honest, plenty of the individuals running the Church here were deeply sinful people. Unfortunately, there were scandals and that turned a lot of people off the faith, and I can understand that. But at the same time I think we shouldn’t base our faith on the individuals who run the Church, we should base our faith on and put our hope in God.

So there’s a lot of anti-Catholicism because of that history. And Ireland, at the moment, I would say is a very anti-Catholic country. All this makes any sort of Catholic venture a bit of an uphill battle. But we felt it was really important to have something homegrown and Irish. An Irish Catholic media company, which would have Irish accents, Irish cultural references, that would help people in Ireland relate to the content. A lot of people in the space that we are in are in the United States, so a lot of the online Catholic content comes from America. And that’s incredible, we can gain so much wisdom from them, but it is wonderful as well to have something Irish that not only Irish people can relate to, but they can also be encouraged by having something actually coming from our country.

And more broadly, having something produced in Ireland can help make the offering of Catholic content more diverse, which hopefully is an advantage for everyone.

So it’s true that we need to form ourselves, as seen in what you’ve said about the history of the Catholic Church in Ireland, and platforms like "Called to more" help us do that. Do you think that there are misconceptions that could be solved if Catholics were better formed?

– I like to use the analogy of a married couple. If you didn’t know the first thing about your spouse, you wouldn’t have much of a relationship with them. To know someone well really helps you to love them better. So I think knowing our faith helps us to love God more.

And with knowing God better and loving Him more, we will be much better equipped and in the right space to share our faith with others. So I think that’s the core of it. It breaks my heart to see people leave the faith, not necessarily because of the faith, but because of what they misunderstand the faith to be. That’s a huge shame and we see that happening all the time, especially in Ireland where there is such a cultural understanding of the Church and all things Catholic being bad and wrong. Oftentimes people are rejecting something they don’t fully understand, and they don’t take the time to understand it because it’s wrapped up in so much prejudice and, I would say, confusion.

So I think better formation will help everyone. It will help Catholics, and it will help those who are considering becoming Catholic to actually understand what it is they would be entering into.

Do you think there is anything Catholics should pay more attention to?

– Besides what we’ve already talked about, I think we need to focus a lot more on Catholic community. I’ve really noticed this in my own life, just how essential it is to be walking with other like-minded people.

We really want to encourage people to start living in each other’s lives, especially with their communities at Mass. This is something we are going to be doing in a new series coming out with "Called to more".

The Vatican

One year calling for peace in Ukraine

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

February 24 marks the one-year anniversary of the Russian invasion of Ukraine. During all this time, Pope Francis has not ceased to ask for prayers for peace in the area and has repeatedly sent two cardinals to the country to provide moral and material help to its population.


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.
Vocations

P. Marwan Dadas: "Christians in the Holy Land are a minority in number, not in quality".

This Franciscan native of the Holy Land is studying communications in Rome to "evangelize through the media in my country".

Sponsored space-February 24, 2023-Reading time: 2 minutes

Father Marwan Dadas has a very particular and rich history that, in a way, reflects the complex reality of Holy Land. Born to an Orthodox father and a Catholic mother of the Latin rite, he was baptized in the Melkite Greek Catholic Church. Later, he was educated in an Anglican school. However, he was eventually ordained a Franciscan priest. 

"When I was young I met some friends who were part of the Franciscan Youth in the Old City of Jerusalem. I joined them because I liked the way these young people gathered to pray and meditate on the Word of God. Little by little I got to know the Franciscan friars better and I began to feel God's call to be part of this Franciscan fraternity.

By the end of my senior year of high school, I had already decided to enter the friary for a trial of Franciscan life with the friars of the Custody of the Holy Land, but my parents were very strongly opposed. However, after so much insistence on my part, they had to accept and allowed me to enter the convent," she says. 

After serving as a parish priest in two very important basilicas, the Basilica of the Annunciation in Nazareth and the Basilica of the Nativity in Bethlehem, he became interested in communication, because he believes it is important, especially in a reality like the Holy Land, not only to spread the faith, but also to give correct information about the reality and the events of that region so afflicted. For this reason he is in Rome to study for a degree in Institutional Communication at the University of Rome. Pontifical University of the Holy Cross thanks to a grant from the CARF Foundation.

"I'm currently training with a view to returning and working in the Christian Media Center Jerusalem, where I will be able to evangelize through the media in my country. I would like to transmit the voice of the Christians of the Holy Land nationally and internationally, because our voice makes it clear that we are the living stones of the Land of Jesus and our life is a mission, a vocation to persevere in the faith. Representing the true identity of the Christians of the Holy Land is a duty, and if I really want to do it, I have to know how to do it, that's why I chose to study Social and Institutional Communication at the Pontifical University of the Holy Cross in Rome". 

He explains the situation of Christians in the Holy Land: "We Christians in the Holy Land are from many different churches. Certainly there is the Catholic Church, but there is also the Anglican Church, the Protestant Church as well as the Orthodox Churches".

However, he notes, "Christians live together in great harmony of faith, because we believe in the same God and savior Jesus Christ. Our absolute need is to affirm our existence and presence, as a united body, because we are less than 2% of the population of the world. Holy Land (the State of Israel alone has almost 9.5 million inhabitants), so we are really a minority. It is normal, then, that there is this need for self-affirmation, and to say that we are really present; in fact, we are present from the scientific and educational point of view, we are present from the administrative point of view in the world of work and business and also, we are present from the point of view of faith. Christians in the Holy Land are a minority in number, but not in quality". 

The Vatican

For a new technological humanism

The General Assembly of the Pontifical Academy for Life concluded on Wednesday, February 22. This meeting ended with proposals such as the creation of an international round table on new technologies and their ethical implications.

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

"Create an international round table on new technologies". This is one of the proposals that came out of the General Assembly of the Pontifical Academy for Lifewhich concluded on Wednesday, February 22. It was formulated by the President, Monsignor Vincenzo Paglia, during the presentation press conference held yesterday at the Holy See Press Office. On the table, he explained, is the reflection "on emerging and converging technologies, such as nanotechnology, artificial intelligence, algorithms, interventions on the genome, neuroscience: all topics that Pope Francis had already urged us to address in the Letter".Humana Communitas"I had written on the occasion of the 25th anniversary of the Pontifical Academy".

"The Academy had already faced the challenge posed to humanity by the frontier of Artificial Intelligence, which in recent months has made the headlines of many newspapers," Paglia stressed, recalling that "in February 2020 the Rome Call was signed in Rome and last January was also attended by leaders of Judaism and Islam."

Anthropology and technology

"Next year we will go to Hiroshima for the signing with the other religions of the world, at the same time that several universities of the planet, other institutions such as Confindustria, and the world of politics itself have joined," Paglia announced, pointing out that "in this Assembly the theme has been about the systemic interaction of these emerging and converging technologies that are developing so rapidly, which can indeed make an enormous contribution to the betterment of humanity, but at the same time can lead to a radical modification of the human being. We talk about posthumanism, empowered man, etc.

A few years ago, at the General Assembly where we were discussing robotics, the Japanese scientist Ishiguro Hiroshi spoke of humanity today as the last organic generation, the next would be synthetic. We would be facing the radical transformation of the human".

The Pontifical Academy for Life, therefore, 'felt the responsibility to face this new frontier that radically involves the human being, aware that the ethical dimension is indispensable to save, precisely, the common human being'.

The challenges of new technologies

Among the issues at the center of the international round table on the new emerging technologies, in response to questions from journalists, Paglia mentioned the possession of data, in which "governments themselves are challenged, because there are networks that run the risk of being more powerful than the States themselves. We cannot abandon the world to the drift of a savage attitude," warned the bishop, recalling also "the new frontier of space, in which Chinese, American and Russian scientists are working. I hope that there will be space conquests: will this fraternity be maintained in space, while on earth we make war on each other?".

Another issue to be approached with care: "Facial recognition, if there is no legal regulation there is a risk of creating imbalances", so, in Paglia's opinion, we are called to reflect on the need for "a new humanism, because we want to remain human, the transhuman does not send us to glory".

The commitment of the Pontifical Academy for Life, added Chancellor Renzo Pegoraro at the conference, moves from 'an interdisciplinary and transdisciplinary perspective, thanks to the contribution of the world's leading experts in these fields (a corpus of 160 scholars, on five continents), to grasp the positive effects - in the field of health, health care, the environment, the fight against poverty - that arise from converging technologies." However, in order to address the fears, risks and uncertainties and, at the same time, protect the value of the individual, his or her integrity and promote the pursuit of the common good, "governance is needed," Pegoraro continued, "to be developed through adequate and updated legislation, but also through information and education on the use of the technologies themselves."

Finally, Professor Roger Strand (University of Bergen, Norway) and Professor Laura Palazzani (Lumsa University, Rome) spoke. "My main message," said Strand, "is that converging technologies and the ethical issues they raise are linked to the structural characteristics of modern societies and must be addressed as such. Neither science nor technology arise in a vacuum, but are co-produced with the society in which they take place. Science and technology shape and are shaped by other institutions and practices, such as politics and economics. The ethical issues of converging technologies are intertwined with the political economy of technoscience, with the political agendas of innovation and economic growth, with market forces, ideologies and cultures of materialism and consumerism. They are entangled in what the Encyclical Laudato Si' aptly called the technocratic paradigm."

How, then, to orient technological trajectories towards the common good? "It is necessary to challenge - according to the Norwegian scholar - the technocratic paradigm and integrate it with concerns for human identity, dignity and prosperity. It may take generations to orient technoscience towards the common good. The world of converging technologies is reminiscent of a Brave New World, not necessarily totalitarian but totalizing in its approach. We should ask ourselves: can this or that sociotechnical trajectory help us remember what our lives can really be like and support us in living them?"

The bioethics debate

The theoretical debate, at its inception, outlined the division between technophilic bio-optimists who praise emerging technologies and technophobic bio-pessimists who demonize technologies. It is not a matter of choosing between the two extremes, Palazzani pointed out, but of reflecting, case by case, on each technology and application, to highlight within what limits progress can be permitted and regulated in a human-centered perspective (against technocracy and technocentrism), which places human dignity and the common good of society understood in a global sense at the center.

"The ethics -is the reflection of Lumsa's lecturer - is called for a "cautious" look. It is a matter of justifying the limits of techno-scientific development, especially in its radical, invasive and irreversible forms. The risk is that the desire for perfection may make us forget the constitutive limit of man who, playing at being God, forgets himself".

The Pope also spoke of the risks of a drift in questions of bioethics, in the audience granted to the Pontifical Academy for Life, last February 20. "It is paradoxical to speak of an 'augmented' man if one forgets that the human body refers to the integral good of the person and, therefore, cannot be identified only with the biological organism," Francis admonished, according to whom "a mistaken approach in this field ends up in reality not with 'augmenting' but with 'compressing' man." Hence "the importance of knowledge on a human, organic scale," also in the theological field.

The authorAntonino Piccione

Culture

"Form together to evangelize. Report of Roman Pontifical Universities and Institutions

This report gathers the most salient data from the Pontifical universities that have joined in the presentation of this data.

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


The Sala Marconi (Palazzo Pio - Piazza Pia) hosted the press conference for the presentation of the Report 2022 of the Pontifical Universities and Institutions of Romein view of the Hearing that the Pope Francis will be given to their respective academic communities on Saturday, February 25, in the Paul VI Hall. Also present will be the Prefect of the Dicastery for Culture and EducationCardinal José Tolentino de Mendonça.

The Pontifical Roman Universities and Institutions - whose rectors are members of the Conference CRUIPRO - represent a catchment area of 16,000 students from five continents, 22 academic communities located in various districts of the Capital, 2,000 professors, 3,000 degrees awarded in the last academic year, 600 employees, 15 Congregations, Religious Orders and other Church institutions in charge of the task.

The Report, produced with the contribution of the communication contacts of the various Universities and Institutions, gathers the most important data of the Pontifical Universities, from their mission at the service of the universal Church to the number of students trained each year, with some comparisons with the civil universities of Rome.

The document also provides an opportunity to highlight the potential that the Network among the various academic communities represents for the evangelization of culture.

Presentation of the report

The press conference - moderated by Fausta Speranza, Vatican Media's foreign correspondent - was attended by: Luis Navarro (Pontifical University of the Holy Cross), president of the Conference of Rectors of Roman Pontifical Universities and Institutions (CRUIPRO); Sr. Piera Silvia Ruffinatto (Pontifical School of Education Auxilium), vice-president CRUIPRO; Alfonso V. Amarante (Pontifical Alfonsianum Institute), CRUIPRO secretary general; Rafaella Figueredo, CRUIPRO student representative.

Professor Luis Navarro outlined the horizon of the challenge: ever closer collaboration between the different academic communities, so that there is "unity in diversity, in a world that is increasingly showing the need for shared and convergent research between specialists from different disciplines".

The President of the Conference of Rectors recalled the task indicated by the Pope in Veritatis Gaudium to "elaborate intellectual instruments capable of proposing themselves as paradigms of action and thought, useful for proclamation in a world marked by ethical-religious pluralism". In this context, the Report is also born - stressed Navarro - as a further opportunity to enhance the potential that the network between the various academic communities represents for the evangelization of culture.

Piera Silvia Ruffinatti recalled some recent initiatives, such as academic mobility between universities, with the recognition of credits or free transfers. Father Alfonso V. Amarante specified the perimeter of the academic communities involved: seven universities, two colleges, nine institutes and the 8% of all university students in Rome. In this regard, Navarro mentioned the legal and regulatory framework to understand the difference between the task of dealing with the sacred sciences proper to ecclesiastical universities and the Catholic approach of some faculties.

Some data

If we then look at the institutions affiliated with Rome's activities, we find 221 universities or faculties: in a cultural connection that goes from Jerusalem to the Dominican Republic, from India to Oregon, from Romania to Brazil. The ratio of students to professors stands out, at 6 to 1, compared to the average of 16 to 1 recorded in the other universities of the capital, whether state-owned or not.

The richness of the cooperation between the communities can also be understood by remembering that they refer to no less than fifteen institutions of the Church entrusted to them, from the Prelature of the Holy Cross and the Opus Dei to the Order of the Discalced Carmelites, from the Congregation of the Most Holy Redeemer to the Society of the Missionaries of Africa, etc.

A richness that - Professor Amarante recalled - must always be thought of also in terms of "internal" relationship with the various realities linked to the mission of the Church, but also "external", projected towards the creation of what the Reverend called "essential fields of dialogue" with the state academic worlds.

Rafaella Figueredo expressed the point of view of the members, who highlighted the enthusiasm of the young people called to take charge of the animation in the Paul VI Hall, with the harmonious support of the students of the Pontifical Institute of Sacred Music, among others, before the Pope's greeting.

At the heart of all this is "the relaunching of ecclesiastical studies in the context of the new stage of the Church's mission," as stated in the proem of the Apostolic Constitution Veritatis Gaudium promulgated by Pope Francis on December 8, 2017 and made public on January 29, 2018.

"The building of knowledge," wrote Fausta Speranza in the pages of L'Osservatore Romano, "has always been the great gamble of humanity, between the diachronic accumulation of knowledge and the rupture of established certainties. If at one time we reasoned about the unfathomable ocean of Newton or the illusions of positivist linearity, today we must debate about data science and so-called artificial intelligence. The ethical challenge is essentially the same: to react to the tendency to regress human choice to the level of the use of knowledge, which today means technology. But - as Sister Piera emphasizes - "we must be able to know and meet the challenges of digitalization also thanks to the knowledge of ever new disciplines".

For this reason, despite the diversity of charisms and talents, despite the changes and variations of programs and approaches linked to the times, one presupposition indissolubly unites all the pontifical "laboratories of knowledge": not to give knowledge a disembodied character, but to redirect it to human needs.

For those who participate in a pontifical university - this is what has become clearly evident - at the beginning of their research is man and on the horizon of their objectives is the desire to understand the world in order to transform it, to make it a better place to live in.

The authorAntonino Piccione

Resources

Riches of the Roman Missal: the Sundays of Lent (I)

The Roman Missal is a very rich resource with which the faithful can better prepare themselves during Lent. As a first approach, let us briefly analyze the collect prayer for the first Sunday of this liturgical season.

Carlos Guillén-February 24, 2023-Reading time: 3 minutes

The Second Vatican Council wanted to foster the liturgical life of the faithful so that, through renewed and enriched rites and prayers, they could participate in the Liturgy in a conscious, pious and active way, as their baptismal priesthood demands. To this end, at a later stage, various working groups were charged with carrying out the necessary reform, reflecting the theological and pastoral teachings of the council, drawing on ancient patristic and liturgical sources, and in much greater contact with the Scripture.

A mature fruit of this work are the books we currently use for the celebration of the Holy Mass. In the case of the Roman Missal, in Latin, it has known up to four successive editions, the last one in 2008. The translation of this last edition into Spanish depends on the Episcopal Conference of each country and its date of publication is much more recent.

In order to make known some of the riches contained in this Missal first promulgated by St. Paul VI and then by St. John Paul II, we begin this series of articles dedicated to commenting on the prayers of the Sundays of Lent. We will work with the prayer called "Collect". This is the first one pronounced by the priest, as a conclusion of the initial rites, and it has the particularity of expressing the proper character of each celebration. 

Enter the "Lenten sacrament".

The Collect for the First Sunday of Lent reads as follows: 

Almighty God,
through the annual internships of the
Lenten sacrament
grant us to progress in knowledge
of the Mystery of Christ
and to achieve its fruits with a conduct
dignified.

Concéde nobis, omnípotens Deus,
ut, per ánnua quadragesimális exercítia
sacramenti,
et ad intellegéndum Christi proficiámus
arcanum,
et efféctus eius digna conversatióne sectémur

The prayer that appeared in the Missal until 1962 (before the reform) was another one, but, for various reasons, scholars have preferred to resort to another, older prayer. It can be found in the so-called Sacramentary. Gelasianum VetusThe Missal, a predecessor of the missals in use by the 7th century, collected some prayers for the Mass following the course of the liturgical year. Our prayer is simple in its structure, although not so simple in its lexicon, especially in its Latin version.

Let us begin by commenting on the reference to the liturgical season, which is made using the expression "Lenten sacrament" (quadragesimalis sacramenti). Taking the concept of sacrament in a broad sense, we want to show that God turns our time into a sign through which he wants to make his grace reach us. By faith, the dates of the calendar refer to another kind of time, to the history of salvation, and become bearers of a divine reality, which is offered to us.

The Constitution of the Second Vatican Council on the Liturgy, Sacrosanctum ConciliumThe Church, he explains, "by commemorating the mysteries of the Redemption, opens up the riches of the sanctifying power and merits of her Lord in such a way that, in a certain sense, they become present at all times so that the faithful can come into contact with them and be filled with the grace of salvation.

Fruits of grace and of our efforts

On the one hand, this time is a gift we receive from Heaven. But it is also six weeks that traditionally have "practices" associated with them (exercitia) on our part. This term connects us with the idea of a repeated effort, even physical, and appears several more times in the Missal, always within the Lenten context. That faith and works go hand in hand, even if the priority is given to grace, is an apostolic teaching with which the Church challenges us today as well. God's gift requires us to be well disposed to conversion through penance.

What are these practices? The answer is immediate if we pay attention to the Gospel reading that accompanies every year this first Sunday of Lent: the temptations of Jesus in the desert. Christ lived the experience of the desert, the spiritual combat, with fasting and prayer. In this way he prepared himself from the beginning of his public life for the fulfillment of his mission, for the sacrifice of his life on the Cross, for the greatest gift he could give us (Jn 15:13). The goal is for us to grow and to perfect ourselves (proficiamus) in the understanding of the Mystery of Christ (Christi arcanum), so that it leaves fruit (effectus) in our lives. But this cannot be done from the outside, in a theoretical way.

The Master is teaching us in a concrete way how to overcome sin and collaborate with the redemption of humanity. He invites us to imitate him and trains us to know how to make a gift of ourselves through self-denial and detachment. Only in this way will we be able to progress in the knowledge of the sentiments of his Sacred Heart, of the love of the Father that he has come to reveal to us. It is this love that must pass into our lives, be reflected in the conduct worthy of a child of God (digna conversatione) and bear the same fruits that Christ's life bore for the life of the world.

The authorCarlos Guillén

Priest from Peru. Liturgist.

Experiences

The mother of a hero without a cape: "God was giving me a new day with Nacho and my whole family."

Nacho, who will go to heaven in 2021, was defined by his mother as ".a hero who does not wear a cape".. This little boy, who had Ondine Syndrome changed the life of his entire family and, in a way, of the thousands of people who, through Instagram knew his story. His mother, Maria, tells how the turning point of his life came when he stopped asking why and changed it to what for.

Arsenio Fernández de Mesa-February 24, 2023-Reading time: 3 minutes

Maria has been married to Jaime for eighteen years and has four children: "Two on earth and two in heaven." she notes proudly. The great treasure, Nacho, arrived in 2016. He went into cardiorespiratory arrest as soon as he was born and that triggered a pilgrimage through hospitals until they came up with the diagnosis: Ondine syndrome, a disease that causes failure of the autonomic nervous system. The most problematic thing is that these children stop breathing when they are asleep. She was given a tracheotomy and her life became dependent on a ventilator. Maria recalls that they came home "with a real mobile ICU for the home: two ventilators, two aspirators for tracheotomy, oxygen cylinder and other materials.". He recalls that the first few months were very hard: "we could hardly leave the house".

Nacho's life gradually became more complicated: "The world of oncology and epilepsy appeared in our lives. The four of us became real pediatric ICU doctors, taking care of the trachea, learning how to manually ventilate, how to resuscitate him.". They would split the night between the two of them, because the sleep disorder required someone to stay awake with him: "While Jaime slept for four hours I was with Nacho and at 3:30 we changed shifts."

In 2021 they entered the pediatric palliative care unit to receive complete care and not to stick to the medical aspect. In July 2021 they went to the beach to spend a month with the whole family together. Maria tells me that her father passed away that July 26, while they were still outside Madrid: "Nacho's situation made it unthinkable that I could go to say goodbye and to the funeral.". Two days later her son went into a coma: "We've always said they were like E.T. and Elliot, because the life of one depended on the life of the other.". Nacho passed away on August 24.

Maria remembers some funny anecdotes with Nacho, such as when she fell asleep during her shift and, at one point, she noticed that someone was pulling her toes: what a scare! The little one had climbed out of the crib. Since he couldn't talk, that was her way of waking him up. 

Maria opened a profile on Instagram with the sole purpose of finding out what her eldest daughter was getting into. At @misuperheroesincapa began to share Nacho's life and his illness and the followers grew steadily: "I saw that transmitting our life was a way to teach that you can be happy close to suffering.". Through that social network many people have come to her. They made a #nachlistHe keeps a list on his cell phone with the intentions that people tell him they have asked him for. A few months ago a family friend had heart surgery. Maria sent him a message that morning to tell him that they would remember him very much and that Nacho would be with him all the time in the operating room. His friend told him that when he got to the operating room the whole team started to introduce themselves. A guy dressed in blue came up to him and said: "I'm going to be with you all the time, I'm Nacho.". He then asked about that boy in the ICU and to the floor staff, but no one knew of a Nacho working there. 

Maria acknowledges that, at the beginning, she angered a little with God, but he explains that it is the anger of any child with a parent when he does not understand something. The first few months he repeated in front of the Tabernacle: "You got me into this mess, help me out of it and carry it with joy." On many occasions, the why of things. One day he realized that he had to look for the for what. The hashtag of your account is #cadadiaesunregalo: "This is how I have tried to live these years, because God was giving me a new day with Nacho, with the whole family, and I wanted to ask him for the strength to carry the cross".

Photo Gallery

Ash Wednesday marks the beginning of Lent

Like millions of Catholics, a child prays during Ash Wednesday Mass on Feb. 22, 2023, at Our Lady of the Most Holy Rosary Church in Indianapolis.

Maria José Atienza-February 23, 2023-Reading time: < 1 minute
Family

Isabel Vaughan-Spruce: "The damage abortion inflicts on women alone should be enough to make us pro-life".

Isabel Vaughan-Spruce, the woman who was arrested in Birmingham for "praying in her mind" in front of an abortion clinic has spoken to Omnes about this moment and about the work in favor of women and life that she has been doing for years in the United Kingdom.

Maria José Atienza-February 23, 2023-Reading time: 7 minutes

As if it were a science fiction movie, Isabel Vaughan-Spruce suffered, last December, an arrest for "a thought".

On December 6, Isabel, Co-director of the March for Life in the United Kingdom and known for her work on behalf of women who decide to go ahead with their pregnancies, was in a collected attitude in front of an abortion clinic in Birmingham. A few minutes later she was arrested on "suspicion" that the woman was "mentally praying".

Two months later, the court dropped the charges against Isabel Vaughan-Spruce who, in this interview she gave to Omnes, describes the moment as surreal.

Vaughan-Spruce, has seen "the terrible harm abortion does to men and women" and calls for the right of women to know "alternatives to abortion" and, of all, to an exercise of basic freedoms such as the right to pray.

How did you experience your arrest and the process until the charges were dropped?

- I liken this experience (being arrested for praying silently near the abortion centre) to my very first experience outside an abortion centre. I remember around 20 years ago attending a vigil outside an abortion centre in Birmingham for the first time. The abortion centre I prayed outside on that occasion performed around 10,000 abortions per year.

It was a surreal experience standing there looking at this large building in a beautiful street, positioned next to some incredibly expensive privately owned houses and to know that every year 10,000 children were having their lives intentionally ended in this building. Yet despite the horror of the reality I felt a sense of peace – clearly, not at the situation, but within myself, that I was where I should be.

Similarly, when I was arrested, it felt surreal - I hadn’t been holding posters, offering leaflets, I hadn’t opened my mouth to speak to anyone, the abortion centre wasn’t even open, when the police asked me if I was praying, I had only said ‘I might be praying silently’ and yet I was being arrested for what I ‘might’ be thinking.

As I stood there being searched on a public street, knowing I was being taken away for questioning, it seemed totally surreal but I have to admit I felt at peace within myself knowing that was where I should be.

Have we reached a system of coercion of personal freedoms that attempts to criminalize even "a thought"?

- For my silent prayers I was charged with ‘Engaging in an act intimidating to service users’. The abortion centre was closed when I was there so there were no service users – yet I was arrested, searched, locked in a police cell, interviewed under caution, released on bail and subsequently charged on four counts.

It does rather beg the question ‘Who is intimidating who?’ How could my private thoughts, which weren’t being manifested in anyway eg I wasn’t holding rosary beads or carrying a bible etc possibly be intimidating to anyone, least of all a group of people who weren’t even there.

Our most basic freedoms are being labelled as crimes. This should be really concerning for everyone, whichever side of the abortion debate they are on.

If we want to talk about women's rights, what about their right to be presented with alternatives to abortion and their right to know how abortion may actually affect them in the long run?

Isabel Vaughan-Spruce

What would you say to those who "sell" abortion as a "woman's right"?

- The damage abortion inflicts on women alone should be enough to make us pro-life. Many abortion supporters mistakenly think that those who oppose abortion do so solely because they care about the rights of the preborn child.

Clearly we do care, very much, about the rights of the preborn child but how can it possibly be a solution to a woman’s difficulties or anxieties during pregnancy to assist her in taking the life of her child. This can never be a solution. abortion doesn’t solve problems, it creates them.

I work very closely with the post-abortive organisation Rachel's Vineyardwhich does amazing work helping anyone hurt by abortion, directly or indirectly, to find healing.

I have seen the terrible damage to women (and men) from abortion; physically, mentally, emotionally, psychologically and spiritually. Women have a right to know this. If we want to talk about women’s rights then what about their right to have alternatives to abortion presented to them and their right to know how the abortion may really affect them long term?

In Spain, for example, a law has just been passed in which women are not informed of the aids for having a child and the "decision period" has been eliminated. Do those who seek abortions really have nothing to think about?

- It is a common misconception that those entering abortion centres have already made up their minds.

I have met so many women who were clearly in two minds as to what they should do. Many have stated that even up to the last minute they were ‘looking for a sign’ as to whether to keep their child or not.

Those who have ‘made up their minds’ have often done so based on limited options being presented to them.

I often say to women that there is a reason pregnancy lasts 9 months – it takes a long time to get used to the idea of what is happening, even with a planned and much wanted pregnancy.

We all need time to get our minds around life changing situations such as pregnancy – and yet women often make a life changing decision, abortionin a panicked rush. This is not pro-woman.

Once you get involved in pro-life work, you realize that even the smallest efforts can have a big impact.

Isabel Vaughan-Spruce

Some people think "the battle is lost", but do they think there is nothing we can do?

- I find that those who think this are sometimes those who are not involved in pro-life work. It is tempting to look at a problem from the outside and just see the magnitude of the difficulties. Once you get stuck in to pro-life work you realise even the smallest efforts can have huge impact, like the time a woman walked out of an abortion centre and said to the person standing outside who had not even spoken to them ‘I have decided to keep my baby because I could feel you praying for me’ or the young couple who were going to have an abortion and stopped when they saw someone outside, they said ‘We had been praying God would send an angel to stop us going through with this, you are that angel’ or the girl who told us her parents had been heading to the abortion centre to abort her sibling but had seen someone praying outside which had prompted them to have one last conversation in which they decided that they could manage another child and so they turned their car back round again and drove away.

An abortion worker once came out of the centre and scoffed at what I was doing, dismissing those who have changed their minds and telling me of how many people HADN’T accepted my help. I reminded her that for me it’s not about numbers but individuals. If we help one woman to recognise the value of her child and provide her with the support she needs to continue her pregnancy (and beyond) then the ripple effect of that is incalculable.

The battle is most certainly not lost, in fact the battle has been won – we just need to decide which side we are on, the side of life or death?

Priest Sean Gough with Isabel Vaughan-Spruce, after being acquitted of charges of "coercing abortion clinic clients ©OSV News photo/Simon Caldwell

Do we have the challenge of educating young people in the fundamental dignity of life?

- This is a huge task but one we need to embrace. Parents need to remember they are the primary educators of their children and to be aware of what their children may be being taught elsewhere, outside the home or even in the home via tv and social media etc.

We can’t be naïve, we must be vigilant.

A child naturally rejects abortion, the default position is to be pro-life – abortion has to be taught but those who support abortion have done a ‘good’ job of teaching this.

Those who oppose abortion have said this is not a man’s issue and silenced men – we need strong men who are willing to face the ridicule or anger of others and still speak up in truth and charity.

Others have said this is not something for the Church to speak about and too many in the Church have stayed silent for fear of being mocked. Christ Himself was mocked and we should not be afraid to tread in His steps. We need a Church which recognises its role in educating on this most fundamental issue.

What can we do to help women "before" they get to the abortion clinic?

- Most of us are familiar with the Biblical commandments: love your neighbour as yourself. It’s the second part of it I want to look at – ‘as yourself’.

The problem I see nowadays is a lot of people who don’t really love themselves. How can we expect women to love the preborn child inside them if they don’t even love themselves? If they love their neighbour as they love themselves then it’ll be a very weak, conditional kind of love because that’s the value they place on their own existence.

If a woman only feels loved, only feels worth something because of her boyfriend and that boyfriend is threatening to walk away if she keeps the baby – guess what the woman is likely to choose? If a woman feels of value because of her career and her baby could jeopardise that career – guess what that woman is likely to choose?

There are many people who have never experienced real love (I’m not talking about anything necessarily romantic but a selfless love that isn’t trying to get something back but just really cares and recognises someone’s value).

Approximately one in four women in my country have an abortion and an awful lot more have considered it, some are considering it right now - chances are at some point you’ve been sat next to one of them on the bus, been served by one of them in a shop, commented on one of their social media posts or maybe it’s your own family member. Try and make sure that interaction leaves them knowing something of their true value

And men – don’t be afraid to compliment women – your words have power if used in the right way so I don’t mean inappropriate flirting with women and acting creepy but genuine words of affirmation to women - whether it’s your female friend, sister or work colleague, let her know she’s a good listener, or that she has a generous heart or that she gives such sound advice or that she’s great company - we all want to feel valued – we all want to feel loved right? And the woman who really needs to hear that isn’t going to have it written on her forehead.

Sunday Readings

Lent, God above all. First Sunday of Lent (A)

Joseph Evans comments on the readings for the First Sunday of Lent and Luis Herrera offers a brief video homily.

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

Lent is underway, and this year the Church begins it by reminding us why we need it in the first place. She takes us back to the dawn of history and the sad reality of Satan and his activity. We need Lent, which is a time of conversion, of returning to God, because the devil took us away from him in the first place.

And just as he deceived Adam and Eve into rebelling against God, in the Gospel we see him trying the same trick with Jesus, strikingly also at the beginning: in this case the beginning of Our Lord’s public life. The minute Satan notices that Christ is someone out of the ordinary, he tries to deceive him as well. 

The sin of Adam and Eve was a sin of pride and mistrust of God, and so we see Christ defeating Satan in the desert precisely by that same trust in the Father which Adam and Eve failed to show. 

Adam and Eve took food against God’s word, eating the one tree he had forbidden them to touch. In the first temptation, Jesus, hungry as he was after a 40 days fast , renounces food - "If you are the Son of God, command these stones to become loaves of bread."- putting God’s word before it: Jesus answered: "It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’”. Adam and Eve foolishly sought to exalt themselves against God, seeking their own glory: "you will be like God...". 

They also put his mercy to the test by disobeying the one prohibition he had laid down. But Jesus refuses to jump from the Temple pinnacle when Satan, distorting Scriptures, invites him to do so on the basis of the biblical verses: "He will give his angels charge of you,’ and ‘On their hands they will bear you up, lest you strike your foot against a stone’" Being caught by angels in such a public place was a stunt which would have won Jesus human fame. But he wasn’t seeking earthly glory and jumping would have tested God by expecting him to send angels to catch him. So Our Lord rejects the temptation using another scriptural verse: "You shall not tempt the Lord your God"

In the final temptationSatan offers Jesus "all the kingdoms of the world and their glory … if you will fall down and worship me". Adam and Eve had sought forbidden power and knowledge and in practise worshipped themselves, and even in a sense Satan by paying more heed to him than to God. And so Jesus sends the devil away with another scriptural text: "You shall worship the Lord your God and him only shall you serve".

Thus the Church sets out the challenge for Lent: to put God before the satisfaction of our own bodily desires; to renounce all self-glory and earthly fame; and to worship God more radically, recognising that everything we have comes from him and must lead us back to him.

Homily on the readings of the First Sunday of Lent (A)

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

The World

Four women resign to continue participating in the Synodal Pathway

The four delegates do not want to be co-responsible for the drift of the Synodal Way, which has called into question the doctrine of the Church and ignored the warnings of the Vatican and the Pope himself.

José M. García Pelegrín-February 22, 2023-Reading time: 2 minutes

In an open letter published in the newspaper Die Welt, Katharina Westerhorstmann, Professor of Theology, Hanna-Barbara Gerl-Falkovitz and Marianne Schlosser, as well as the journalist Dorothea Schmidt - who had already been particularly critical of the drift of the Synodal Way during the previous assemblies - explain the reasons for their resignation as delegates appointed by the German Bishops' Conference to the Synodal WayThe objective of the Synodal Way was to address the sexual abuse. However, in the course of the work of this process, central Catholic teachings and convictions have been called into question. We do not see ourselves in a position to continue along this path which, in our opinion, is leading to the Church in Germany to distance itself more and more from the universal Church".

For this reason, they have decided not to participate in the fifth and last Assembly, to be held from March 9 to 11. To participate in a process "in which repeated interventions and clarifications on the part of the Vatican authorities and the Pope himself have been thrown on deaf ears" would be for them to assume responsibility for the isolation of the Church in Germany in relation to the universal Church.

The signatories allude to "decisions of the last three years that have not only questioned essential foundations of Catholic theology, anthropology and ecclesiastical practice, but have reformulated and, in some cases, completely redefined them."

They also complain that in the meetings of the Synodal Way "serious objections in favor of the ecclesiastical doctrine currently in force have not been taken into account". They are especially puzzled by "the way in which the request for a secret ballot was rejected during the last synodal assembly and the results of the roll call vote were published on the internet."

As the last reason for this decision, they cite "the fact that the last letter from Romedated January 16, 2023, signed by Cardinal Secretary of State Pietro Parolin and Cardinals Luis Ladaria and Marc Ouellet, has not yet been sent to the members of the Synodal Assembly or brought directly to their attention".

It is a letter "expressly approved by the Pope himself and, therefore, legally binding", which refers to a central objective of the Synodal Path, the creation of the so-called Synod Council. Despite the fact that the Vatican's letter expressly stated that the Synodal Way does not have the competence to create a Synodal Council, the agenda of the Fifth Assembly retained the institution of a Synodal Commission, "whose declared objective is none other than the constitution of the Synodal Council".

The open letter from the four delegates goes on to state that this is not an isolated case, but that other cases have also been ignored. interventions in Rome, which they list in their brief. Therefore they show their doubts in relation to the affirmations that the decisions of the Synodal Way "will remain within the order of the universal Catholic Church and will respect Canon Law".

The letter of the four women concludes by affirming "the need for a profound renewal of the Church, which also has structural relevance"; but such renewal is only possible "by remaining in the ecclesial community through space and time, and not in a rupture with it".

The Vatican

Pope Francis: "We belong to the Lord, we belong to him".

Pope Francis presided at Holy Mass for Ash Wednesday, thus ushering in Lent, "the favorable time to return to what is essential, to divest ourselves of what weighs us down, to reconcile ourselves with God, to rekindle the fire of the Holy Spirit that dwells hidden among the ashes of our fragile humanity."

Paloma López Campos-February 22, 2023-Reading time: 3 minutes

On February 22, Ash Wednesday, the first day of the Lent 2023. Pope Francis presided at a Mass that was preceded by a penitential procession. The celebration included the rite of the imposition of ashes. This, in the words of the Holy Father, "introduces us to this path of return, invites us to return to what we really are and to return to God and to our brothers and sisters".

Indeed, Lent is the precise moment "to return to what is essential". The liturgy invites us, first of all, to return to what we really are. "The ashes remind us of who we are and where we come from; they lead us back to the fundamental truth of life: only the Lord is God and we are the work of his hands. This, the Pope said, should provoke us "as we bow our heads in humility to receive the ashes, to bring to the memory of our hearts this truth: we are the Lord's, we belong to him."

However, Francis pointed out that the faithful are not the only ones who live this period. God, "as a tender and merciful Father (...) also lives Lent, because he desires us, waits for us, awaits our return. And he always encourages us not to despair, even when we fall into the dust of our fragility and our sin, because "He knows what we are made of, he knows very well that we are nothing but dust" (Ps 103.14)".

Lent, a time to recognize the truth

Lent is therefore an ideal time to cleanse our gaze and remember "who is the Creator and who is the creature; to proclaim that God alone is the Lord; to strip ourselves of the pretension of being self-sufficient and of the eagerness to put ourselves at the center".

The Pope during the Ash Wednesday Mass (Vatican News)

"But there is also a second step: the ashes invite us to return to God and to our brothers and sisters. In fact, if we return to the truth of who we are and realize that our self is not self-sufficient, then we discover that we exist thanks to relationships, both the original one with the Lord and the vital ones with others." Lent, the Pope continued, is a time to reconsider our relationships with the Father and with our neighbor, "to open ourselves in silence to prayer and to leave the bulwark of our closed self," to enjoy the joy of encounter and listening.

Three ways of Lent

All these ideas entail concrete practices: almsgiving, prayer and fasting. In this regard, Francis warned that "these are not external rites, but gestures that must express a renewal of the heart. Almsgiving is not a quick gesture to clear one's conscience, but a touching with one's own hands and with one's own tears the sufferings of the poor; prayer is not ritual, but a dialogue of truth and love with the Father; fasting is not a simple sacrifice, but a strong gesture to remind our heart of what remains and what is fleeting." This is important because "in personal life, as in the life of the Church, what counts is not the exterior, human judgments and the appreciation of the world, but only the gaze of God, who reads love and truth".

Therefore, if lived with sincerity, "almsgiving, charity, will manifest our compassion for those in need, it will help us to return to others; prayer will give voice to our intimate desire to meet the Father, making us return to Him; fasting will be a spiritual gymnastics to renounce with joy what is superfluous and overburdens us, to be interiorly freer and return to what we really are".

In conclusion, the Pope issued a clear invitation for this period of Lent: "Let us set out on a journey through charity: we have been given forty favorable days to remind us that the world does not close in the narrow confines of our personal needs and to rediscover joy, not in things that accumulate, but in caring for those in need and affliction. Let us set out on the way through prayer: we are given forty favorable days to give God the primacy of our life, to return to dialogue with Him wholeheartedly, not in wasted moments. Let us set out on the way through fasting: forty favorable days are offered to us to find ourselves again, to stop the dictatorship of agendas always full of things to do; of the pretensions of an increasingly superficial and cumbersome ego; and to choose what really matters".

The Vatican

Pope calls for ceasefire in Ukraine as Lent begins

At the beginning of the Lenten journey, on Ash Wednesday, on the eve of the one-year anniversary of the invasion of Ukraine, the Pope made a strong appeal for a "ceasefire" and peace through "dialogue". "It is a sad anniversary. Victory over the rubble will not be a true victory," Francis has pointed out at the general audience.

Francisco Otamendi-February 22, 2023-Reading time: 5 minutes

"Has everything possible been done to end this war? Can the Lord forgive so much crime and so much violence?" wondered Pope Francis at the conclusion of a general audience marked by the beginning of the LentThe Paul VI Hall was filled with groups of pilgrims and faithful from Italy and many other countries.

The day after tomorrow, February 24, marks "one year of the invasion of Ukrainean absurd and cruel war. It is a sad anniversary," said a sorrowful Holy Father, as on other occasions in which he has referred to this war and other wars.

Finally, in giving the Blessing, the Pope recalled that "today Lent begins", and encouraged to "intensify prayer, meditation on the Word of God and service to our brothers and sisters".

"The Holy Spirit, the engine of evangelization".

At the General Audience, the Holy Father resumed the cycle of catechesis on "the passion to evangelize," and focused his meditation on the theme "The Protagonist of the proclamation: the Holy Spirit," whom he called "the motor of evangelization". "In the Acts of the Apostles we discover that the protagonist, the motor of evangelization is the Spirit," the Pope reiterated on several occasions.

"Today we return to the words of Jesus that we have heard: 'Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit' (Mt 28:19). Go," says the Risen One, "not to indoctrinate or proselytize, but to make disciples, that is, to give everyone the opportunity to come into contact with Jesus, to know him and to love him," Francis began.

"Go forth baptizing: to baptize means to immerse and therefore, before indicating a liturgical action, it expresses a vital action: to immerse one's life in the Father, in the Son, in the Holy Spirit; to experience every day the joy of the presence of God who is close to us as Father, as Brother, as Spirit who acts in us, in our own spirit," he added.

The Roman Pontiff then referred to Pentecost, and remarked that the proclamation of the Gospel, as happened to the Apostles, is carried out only by the power of the Spirit. "When Jesus says to his disciples - and also to us -: 'Go!', he does not communicate just a word. No. He communicates together with the Holy Spirit, because it is only thanks to him, to the Spirit, that Christ's mission can be received and carried forward (cf. Jn 20:21-22). The Apostles, in fact, remained locked up in the Upper Room out of fear until the day of Pentecost arrived and the Holy Spirit descended upon them (cf. Acts 2:1-13). With their strength these fishermen, the majority of whom were illiterate, will change the world. The proclamation of the Gospel, therefore, is realized only in the power of the Spirit, who precedes the missionaries and prepares hearts: He is 'the engine of evangelization'".

"Listening to the Spirit".

As we heard in the Gospel, the Holy Father noted, "the Risen Jesus sends us to go, to make disciples and to baptize. With his words, he communicates to us the Holy Spirit, who gives us the strength to accept the mission and carry it forward".

"The main objective of proclamation is to foster the encounter of people with Christ. Therefore, so that our evangelizing action may always foster this encounter, it is necessary for all of us - each one personally and as an ecclesial community - to listen to the Spirit, who is the protagonist," the Pope stressed.

Francis immediately warned that if we do not turn to the Holy Spirit, the mission is diluted. "The Church invokes the Holy Spirit to guide her, to help her discern her pastoral projects and to impel her to go out into the world joyfully transmitting the proclamation of the faith. But if she does not invoke the Spirit, she becomes closed in on herself, creating divisions, sterile debates and, as a consequence, the mission fades away".

The episode of the Council of Jerusalem

On every page of the Acts of the Apostles we see that "the protagonist of the proclamation is not Peter, Paul, Stephen or Philip, but the Holy Spirit". The Pope then recounted and commented on "a neuralgic moment of the beginnings of the Church, which can also say a lot to us. Then, as today, along with consolations, there was no lack of tribulations, joys were accompanied by worries. One in particular: how to behave with the pagans who came to faith, with those who did not belong to the Jewish people. Were they or were they not obliged to observe the prescriptions of the Mosaic Law? It was not a minor matter".

"Thus two groups were formed, between those who believed that the observance of the Law could not be renounced and those who did not. In order to discern, the Apostles met in what is called the 'Council of Jerusalem', the first in history. How to resolve the dilemma, the Holy Father asked.

"One could have sought a good agreement between tradition and innovation: some norms are observed, others are ignored. However, the Apostles do not follow this human wisdom, but adapt themselves to the work of the Spirit who had anticipated them, descending on the pagans as well as on them," he continued in his meditation.

"And so, removing almost every obligation tied to the Law, they communicate the final decisions, taken," they write, "by the Holy Spirit and by us" (cf. Acts 15:28). Together, without being divided, despite having different sensibilities and opinions, they listen to the Spirit".

When is "any religious tradition" useful?

Pope Francis pointed out in his catechesis on this episode that "He teaches one thing, which is also valid today: every religious tradition is useful if it facilitates the encounter with Jesus. We could say that the historic decision of the first Council, from which we too benefit, was moved by a principle, the principle of proclamation: in the Church everything must conform to the demands of the proclamation of the Gospel; not to the opinions of conservatives or progressives, but to the fact that Jesus comes into people's lives. Therefore, every choice, use, structure and tradition must be evaluated insofar as it favors the proclamation of Christ".

In this way, Francis added, "the Spirit illumines the path of the Church. Indeed, it is not only the light of hearts, it is the light that guides the Church: it enlightens, helps to distinguish, to discern. This is why it is necessary to invoke it often; let us do so today too, at the beginning of Lent. Because as a Church we can have well-defined times and spaces, well-organized communities, institutes and movements, but without the Spirit everything remains soulless".

"The Church, if she does not pray to him and invoke him, closes in on herself, in sterile and exhausting debates, in tiresome polarizations, while the flame of mission is extinguished," the Holy Father affirmed. "The Spirit, instead, makes us go out, pushes us to proclaim the faith in order to confirm us in the faith, to go on mission to find who we are. This is why the Apostle Paul recommends: 'Do not quench the Spirit' (1 Thess 5:19). Let us pray often to the Spirit, let us invoke him, let us ask him every day to enkindle in us his light. Let us do this before every encounter, so that we can become apostles of Jesus with the people we meet.

The experiences of the Spirit, before surveys

"It is certainly important that in our pastoral planning we start from sociological surveys, from analyses, from the list of difficulties, from the list of expectations and complaints. However, it is much more important to start from the experiences of the Spirit: this is the true starting point," said the Pope in the final part of his catechesis.

"It is a fundamental principle that, in the spiritual life, is called the primacy of consolation over desolation. First there is the Spirit who consoles, revives, enlightens, moves; then there will also come desolation, suffering, darkness, but the principle for regulating oneself in the darkness is the light of the Spirit (C.M. Martini, Evangelizing in the Consolation of the Spirit, September 25, 1997)" (C.M. Martini, Evangelizing in the Consolation of the Spirit, September 25, 1997)".

The Pontiff concluded his catechesis by raising a couple of questions for reflection: "Let us try to ask ourselves if we open ourselves to this light, if we give it space: do I invoke the Spirit? Do I allow myself to be guided by Him, who invites me not to close myself but to carry Jesus, to witness to the primacy of God's consolation over the desolation of the world?"

The authorFrancisco Otamendi

Resources

Lent, transfiguration of the heart

"The Church unites herself every year, during the forty days of Great Lent, to the Mystery of Jesus in the desert" (Catechism of the Catholic Church, 540). Ash Wednesday begins this penitential liturgical season which aims to purify the heart for the celebration of Easter.

Paloma López Campos-February 22, 2023-Reading time: 3 minutes

"The Lenten ascetical journey (...) has as its goal a personal and ecclesial transfiguration. A transformation which, in both cases, finds its model in that of Jesus and is brought about through the grace of his paschal mystery". The Pope's words in his message for Lent 2023 summarizes the mystery of this liturgical season.

Cyclical repetition cannot lead us to see this time as just another celebration. St. Josemaría Escrivá, founder of the Opus Deihe wrote in "It is Christ who passes"This moment is unique; it is a divine help to be welcomed. Jesus passes by our side and expects from us - today, now - a great change".

Ash Wednesday

There is indications that as early as the second century, the faithful were following practices to prepare for the feasts of EasterHowever, it seems that these preparations were observed only on Friday and Holy Saturday, through fasting and abstinence. Little by little, these customs were lengthened in time until reaching the period of forty days that we live today. That number, 40, is not accidental, since it recalls both Israel's pilgrimage through the desert and Christ's retreat before beginning his public life.

From the fourth century onwards, the structure of Lent began to be established and formed until it reached its present form. The entry into this liturgical season is marked by Ash Wednesday, a day on which ashes are imposed on the faithful and at the same time they are reminded: "You are dust and to dust you shall return".

With the palms of the previous year's Palm Sunday, the imposition of ashes helps the faithful to enter a liturgical season whose sobriety allows them to focus their gaze on Christ and his saving mystery.

Lent, a time of penance

The Church in the West asks Catholics to increase their spirit of penance during Lent and, as a guide, establishes two obligatory mortifications: on the one hand, fasting on Ash Wednesday and Good Friday; on the other hand, abstinence from meat on Ash Wednesday and on all Fridays during this liturgical season.

At eastThe tradition, however, is somewhat different. It is striking, for example, that during the Lenten season Holy Mass is celebrated only on Saturdays and Sundays. In addition, abstinence from meat is not limited to Fridays only, but Eastern Christians do not eat meat or dairy products on any day during this period.

What did the Pope say?

On January 25, Pope Francis issued his message for Lent 2023. In it he spoke of how "Lenten asceticism is a commitment, always animated by grace, to overcome our lack of faith and our resistance to follow Jesus on the way of the cross". Francis used the passage of the transfiguration as a clear image of this liturgical season. This episode teaches us that "we must allow ourselves to be led by Him to a deserted and elevated place, distancing ourselves from mediocrity and vanities".

For his part, Pope Benedict XVI, in the first message Lent, which he published, affirmed that this "is the privileged time of interior pilgrimage towards the One who is the source of mercy. It is a pilgrimage in which He himself accompanies us through the desert of our poverty, sustaining us on the way to the intense joy of Easter".

And St. John Paul II wished to stir the hearts of all the faithful in 1987 launching some very direct questions that serve as an examination both at the beginning and at the end of this penitential journey: "Shall we leave this Lent with a conceited heart, full of ourselves, but with empty hands for others? Or shall we arrive at Easter, guided by Our Lady of the Magnificat, with a poor soul, hungry for God, and with hands full of all God's gifts to distribute them to the world that needs them so much?"

Read more
Culture

Gorzkie Żale. A treasure of Polish spirituality and culture.

The beginning of Lent marks the beginning of the Gorzkie Żale in Poland. A deep-rooted popular devotion in a meditation on the Lord's Passion coupled with chants in the form of a sorrowful lament that is experienced on the six Sundays of Lent.

Ignacy Soler-February 22, 2023-Reading time: 6 minutes

In the Castilian language the word procession, and more specifically the expression "Holy Week processions" is something known, there is a general knowledge of what it is about, although other aspects of the Christian faith are ignored. The same can be said of the singing of the saeta. For those of us who have had the good fortune and grace to experience Holy Week in the streets of Seville, the memory of the pasos through the narrow streets of the Santa Cruz neighborhood and listening to a saeta, painful, moving and full of passion, a cry of faith and love from a balcony, is an unforgettable experience. The popular tradition continues to preserve forms of manifesting faith that are present by force of habit.

The Gorzkie Żale or Bitter Regrets

A popular way of living and expressing Christian faith in the Passion of Jesus Christ, in Poland, is the Gorzkie Żale which has been translated as Bitter Lamentations.

This popular devotion consists of a meditation on the Passion of the Lord together with chants in the form of a sorrowful lament. This pious practice is lived the six Sundays of Lent, always in the temples, before the exposition of the Blessed Sacrament, and lasts more than half an hour depending on the length of the passion sermon led by the preacher on duty.

Meditation on the Lord's Passion has been an uninterrupted practice since the beginning of Christianity.

The Eucharistic celebration, especially the anamnesis, the memorial, recalls and actualizes the paschal mystery, that is, the Passion, Death, Resurrection and Ascension of our Lord Jesus Christ. For this reason, some saints used to repeat that meditation on the Passion of the Lord, even for a very short time, is worth more than a rigorous fast of bread and water for a whole year.

St. John Chrysostom maintained that what he could not obtain by his merits was granted to him by the wounds of Our Lord Jesus Christ and he wanted to sing unceasingly the victorious sorrows of our King. "He, on the cross, has conquered his ancient enemy. Our swords are not bloodied, we were not in the fight, we have no wounds, the battle we have not even seen, and behold, we gain the victory. Theirs was the fight, ours the crown. And since we too have won, we must imitate what soldiers do in such cases: with voices of joy we exalt the victory, we sing hymns of praise to the Lord" (PG 49, 596).

This popular and pious meditation on the Passion, the Gorzkie Żale or Bitter Lamentations, was composed in the early 18th century with a structure similar to the liturgical office of Lauds.

The first time they were prayed was in 1707 in the church of the Holy Cross in Warsaw, on Krakowskie przedmieście Street.

For those who have ever seen photos of the destruction of Warsaw after the Second World War, surely have in mind the total ruins of a street with a church, and standing out the figure of Christ fallen among the rubble embracing with one hand the cross and the other raised towards the sky, with the inscription Sursum Corde.

Whoever walks along this famous Warsaw street today can see that Christ, with the cross and the inscription precisely in front of the Church of the Holy Cross.

The craft of the Gorzkie Żale

The Office of the Bitter Lamentations has three parts. The first part is sung on the first and fourth Sundays of Lent, the second part is celebrated on the second and fifth Sundays of Lent, and the third part is sung on the third and sixth Sundays.

The structure of each part is as follows:

1. Exposition of the Blessed Sacrament in the Monstrance.

2. Song of the "Invitation" (common to all three parts).

3. Recitation of the intention (different in each part)

4. Singing of the "Hymn" (different in each part)

5. Song of the Lament of the soul before the suffering Jesus" (different in each part but with a common refrain).

6. Song of the "Dialogue of the soul with the Sorrowful Mother" (also different but also with a common outline).

7. The chanting of the ejaculatory "For your painful passion" (three times and common to all three parts).

8. The sermon or meditation on the Lord's Passion.

9. Blessing with the Blessed Sacrament.

A moment of prayer

I have participated several times in the Gorzkie Żale and once I was invited to lead and preach. I can say that it is exciting, it is a devotion full of pietism and feeling, which moves and invites to pray and atone for our sins that have been and continue to be the reason for the Passion of our Savior.

The one who actively participates in the Bitter Lamentations easily, moved by grace, is filled with sorrow for one's sins and desires reparation.

I will quote some of the sentences in my own free translation only from the first part.

Singing of the "Invitation".

It can also be translated as Callin this first and common chant, which gives rise to the name - Gorzkie Żale, Bitter Lamentations - is prayed and sung more or less in this way: "Bitter lamentations penetrate our hearts, and let springs of living tears flow from our pupils. When contemplating your passion, Lord, the sun loses its warmth and is even covered with pain. And the angels also break into tears at such great suffering. The rock cracks, and the Lying One rises without a shroud! What is happening? All creation is trembling. Christ, seeing your Passion fills my soul with pain. Strike now without delay our hard hearts and may the blood of your wounds save us from falling. When I enter into your Passion, my heart breaks".

Recitation of the intention.

I now transcribe the intention of the first part.

 "With the help of divine grace we begin the meditation on the Passion of Our Lord Jesus Christ. Let us offer it to the heavenly Father to the praise and glory of His Divine Majesty, humbly thanking Him for His great and unfathomable love for the human race by deigning to send His Son to endure cruel torment by accepting death on the cross.

We also offer this meditation in veneration of the Blessed Virgin Mary, Mother of Sorrows, as well as the saints who have excelled in devotion to the Passion of Jesus Christ.

In this first part we will meditate on what Jesus Christ suffered from the moment of his arrest in the Garden of Olives until the accusations in his wicked trial.

These outrages and offenses towards the Lord, who suffers for us, we offer them for the Holy Catholic Church, for the Supreme Pontiff with all the clergy, as well as for the enemies of the Cross of Christ and for all the infidels, so that the Lord may grant them the grace of conversion and repentance".

The singing of the "Hymn".

There are five sung stanzas of which I translate the first one: "Sorrow penetrates the soul and the heart breaks with pain. The sweet Jesus on his knees in the Garden prays with sweat of blood and is ready to die. My heart breaks".

The Song of the "Lament of the Soul before the Suffering Jesus".

"Jesus, to a cruel death prepared, meek Lamb sought by all, Jesus my good beloved / Jesus for thirty coins delivered, for an unfaithful disciple betrayed, Jesus my good beloved/ ...'.

Thus we sing and pray up to ten stanzas to finish repeating: "May you be blessed and praised, Jesus incarnate and mistreated. Be forever adored and glorified, my good and beloved God!".

What sticks in my soul the most is the continuous repetition of "Jezu mój kochany!" Jesus my good beloved! A refrain, a refrain, which is repeated incessantly like lovers who tirelessly say to each other: I love you!

The Song of the "Dialogue of the Soul with the Sorrowful Mother".

In this sung dialogue between the Virgin and the Christian soul, Saint Mary begins the first verse and it is sung only by women. The second verse is the disciple's response and is sung only by the men. In this way the six verses alternate. "Oh, I am the suffering Mother, in agony of immense pain, with a sword piercing the heart / Why dear Mother do you suffer such great sorrows / Why is your heart so wounded / Why do you tremble with cold / ..." The canticle ends with the desire of the Christian soul: may I weep with you! This is the purpose of the canticle and meditation of the Bitter Sorrows: that the Christian may know how to look at Christ in pain and at his Mother, that he may move his heart to compassion, to conversion, to sorrow for his own and others' sins, to pious weeping, to tears of love.

Next comes the preaching on some mystery of the Passion.

According to the Polish custom it usually lasts between twenty and half an hour, but nowadays it is tried not to exceed fifteen minutes so that the whole ceremony of the Gorzkie Żale does not exceed the limit of one hour. It ends with the blessing with the Blessed Sacrament.

Music in the Polish liturgy

Logically, all chanting is always accompanied by organ music. In Poland, in any mass, even daily, there is always an organist who sings and plays. Music is very present in the Polish liturgy.

The Chair of the Hispanic World of the Catholic University "John Paul II" of Lublin has edited a Spanish version of the Gorzkie Żale, Bitter Lamentations, with all the texts of the three parts and adding musical scores. It has a prologue by Cardinal Omella and its third edition is from the year 2020. Logically what I have written is based on that edition, but the small parts of translations into Spanish of the Gorzkie Żale, present in this article, are my own, not those of the authors of that publication.

Integral ecology

Nuncio Auza: ecological conversion and "reservations" to Agenda 2030

Monsignor Bernardito Auza, Apostolic Nuncio to Spain, called for "a shared responsibility in the care of creation and sobriety in the use of goods" at the beginning of Lent. On the other hand, he explained that "the reservations" of the Holy See to points of the Agenda 2030 were produced by the terms "abortion" and "gender".

Francisco Otamendi-February 21, 2023-Reading time: 3 minutes

The Nuncio to Spain, Archbishop Bernardito Auza, reviewed and commented on the documents in which recent Popes have referred to integral ecology, from St. Paul VI to Pope Francis' encyclical Laudato Si'.

The lecture of the Nuncio in Spain took place at the Francisco de Vitoria University (UFV), in the framework of the presentation of the VI Open Reason Congresswhich takes place every two years.

Reviewing "a concept used by John Paul II in 2001, which is also a central element of an integral ecology, ecological conversion," said Nuncio Auza, it can be seen that "integral ecology is for us, Catholic Christian believers, an ethical and moral question, and also a religious, spiritual one".

A conversion

"The foundation, the fundamental principle, because we have a shared responsibility, is the obligation to care for the environment, for creation. It is the moral and religious imperative. We are not going to take care of the environment because there is a problem. For us, whether there are more or less problems, we have a shared responsibility to take care of the environment, because we believe that this is the creation that the Lord has entrusted to us, to take care of, and also to enjoy, for our good. That is the foundation," he added.

"We can say," like St. John Paul II, the nuncio added, "that we have betrayed the Lord, who entrusted creation to us and we have not done well. This is the concept of conversion. With the awareness, already practically collective, that we have not done well, we have to go back, this is the concept of conversion, of this ecological conversion".

"We can say that we have to move away from certain behaviors, and convert to good behavior. The ecological crisis, for us, has to be considered also as a call to a profound inner conversion". "A conversion, and we are already in the moral and theological field as well", which "needs at least two actions: one of aversion, of fleeing, of turning away from behaviors".

What are we to be converted from? Nuncio Auza cited here some attitudes that the Pope offers us. "For example, rampant individualism, a culture of full and immediate gratification, greed, lack of moderation, lack of solidarity with those in need." 

The second action is "the action of conversion, of change," he continued. "A movement towards the good. The Holy Father mentions shared responsibility in the care of creation, sobriety in the use of goods, and an ever more active participation in actions for the care of the environment."

"I think this is very timely today, because tomorrow we will begin Lent, the spiritual period of conversion. May our conversion also be beneficial for our common home, the planet", added Monsignor Bernardito Auza. 

Holy See and Agenda 2030

The nuncio to Spain was introduced by the rector of the Francisco de Vitoria University, Daniel Sada, who asked the first question, on the Holy See and the 2030 Agenda. Monsignor Auza, in his lecture on integral ecology, had recalled the date of publication of Pope Francis' encyclical, Laudato sí', May 24, 2015.

"It was no coincidence that a document of such magnitude was published just in the last stages of the difficult intergovernmental negotiations of the 2030 Agenda.

The last few months were difficult, and Laudato si' came out, which was read by practically everyone. Its specific objective was in view of the Paris summit in December 2015". 

"This document," the nuncio revealed, "has had and continues to have a very large and very positive impact on international environmental debates and policy. I am a witness to this having been present at all the conferences around the world, before the Paris Agreement, and before the 2030 agenda, especially in the decisive phases of the intergovernmental negotiations," he said.

Recalling Pope Francis' Address to the United Nations General Assembly in New York on September 25, 2015, was perhaps one of the reasons why the Nuncio took a bit of time to reply on the 2030 Agenda. And also, naturally, because Monsignor Auza worked in the Secretariat of State of the Holy See and later was Permanent Observer of the Holy See to the United Nations (UN), from 2014 until his arrival in Spain. 

The Nuncio recalled that the Holy See has expressed its position on the 2030 Agenda on several occasions. It prominently includes the eradication of poverty and hunger, education, environmental challenges, and the promotion of peace, which the Holy See obviously shares. And there are two points (abortion and gender), on which it has expressed "reservations" in the process. 

The 2030 Agenda did not finally include the term "abortion or a right to abortion," the nuncio said. As for the term "gender," included in point 5, "the Holy See understands the term gender on its biological basis: male and female." "We prefer other terms that capture the idea of power as service, rather than empowerment and empowering.

For example, to talk about promotion, to promote". The nuncio also pointed out that Spain may be the only country in the world where there is a Ministry for the 2030 Agenda.

The authorFrancisco Otamendi

Read more
Resources

What does the Pope's new rescript on "Traditionis custodes" say?

The publication on February 21 of a rescript on the Motu Proprio Traditionis Custodes confirms, on the one hand, the limitation of the liturgy prior to Vatican Council II and, on the other hand, that the liturgy can only be changed in virtue of the service of faith and in religious respect for the mystery of the liturgy.

Juan José Silvestre-February 21, 2023-Reading time: 3 minutes

The bulletin of the Holy See Press Office of February 21, 2023, reports that in the audience that the Holy Father Francis granted to the Cardinal Prefect of the Dicastery for Divine Worship and the Discipline of the Sacraments last Monday, February 20, he confirmed two details of the motu proprio Traditionis custodes whose application could be encountering some resistance or confusion.

a) In the first place, the rescript refers to what was stated in article 3 §2 of the motu proprio ".Traditonis custodes". There it reads:

Article 3: The bishop, in the dioceses in which there is so far the presence of one or more groups celebrating according to the missal prior to the reform of 1970 must:

§ 2. to indicate one or more places where the faithful belonging to these groups can gather for the celebration of the Eucharist (not in parish churches and without erecting new personal parishes).

The rescript published today reads:

"These are dispensations reserved in a special way to the Apostolic See (cf. CIC can. 87 §1:

- the use of a parish church or the erection of a personal parish for the celebration of the Eucharist using the Missale Romanum of 1962 (cfr. Traditionis custodes art. 3 §2);

Reading both texts with a certain amount of attention, knowledge of the language and good will, one comes to the conclusion that nothing has changed, or at least that we are not facing new restrictions to the traditional liturgy, nor new obligations of the bishops. A point has simply been clarified.

That is, the bishop, as already stated in the motu proprio of July 2021, cannot designate a parish church or create new personal parishes as places for the celebration of the Eucharist with the Missale Romanum of 1962.

What is the novelty of the rescript?

The key is in canon 87 of the Code of Canon Law The diocesan bishop, whenever, in his judgment, it is for the spiritual good of the faithful, can dispense the faithful from both universal and particular disciplinary laws promulgated for his territory or for his subjects by the supreme authority of the Church, but not from procedural or penal laws, nor from those whose dispensation is reserved especially to the Apostolic See or to another authority.

Thus, according to the motu proprio "Traditionis custodes", the bishop could not designate a parish church or create a new personal parish as a place of celebration with the 1962 Missal, but some bishops had understood that they could dispense from this law for the spiritual good of the faithful. By reserving this dispensation in a special way to the Apostolic See, this dispensation by the bishop is no longer possible.

b) Secondly, it refers to article 4 of the Motu proprio which states:

Priests ordained after the publication of the present motu proprio, who wish to celebrate with the Missale Romanum of 1962, must present a formal request to the diocesan bishop, who will consult the Apostolic See before granting authorization.

The rescript confirms the above when it states:

"These are dispensations reserved in a special way to the Apostolic See (cf. CIC can. 87 §1:

- the granting of the license to priests ordained after the publication of the motu proprio "Traditionis custodes" to celebrate with the Missale Romanum of 1962.

Also in this case we can say that there is no variation and the same applies as we said before. The bishop could not grant the authorization without consulting the Apostolic See. Now it is made clearer that only the Holy See can grant such a license and this provision, now reserved in a special way to the Holy See, is not dispensable by the bishop.

In conclusion, we can affirm that the rescript does not add anything that was not already in the letter and above all in the mens of the motu proprio "Traditionis custodes". Some bishops may have understood that, for the good of the faithful, certain provisions of the motu proprio could be dispensed. By reserving these provisions in a special way to the Apostolic See, it is made clear to the bishops what they can and cannot do.

Today's rescript seems to confirm, at least for the time being, two points: firstly, the mens of the provisions concerning the liturgy prior to the conciliar reform, is that it should be limited as much as possible, possibly with the aim of its disappearance. Secondly, the Holy Father, by not prohibiting the traditional liturgy, maintains full respect for the Catholic faith, according to which an orthodox liturgy, such as that celebrated in the Missale Romanum of 1962 and in the other liturgical books prior to the liturgical reform, cannot be prohibited even by the supreme authority of the Church.

In fact, as the Catechism of the Catholic Church recalls, citing the Second Vatican Council, the liturgy is a constitutive element of the holy and living Tradition (cf. Dei Verbum8), nor can the supreme authority of the Church change the liturgy at will, but only in virtue of the service of faith and in religious respect for the mystery of the liturgy (cf. Catechism of the Catholic Church, n. 1124-1125).

The Vatican

Pastors and lay faithful, bearers of the one Word of God and builders of charity and unity

Priests, bishops, but above all, dozens of lay people participated in the Congress organized by the Dicastery for the Laity, the Family and Life on the theme: "Pastors and lay faithful called to walk together".

Antonino Piccione-February 21, 2023-Reading time: 8 minutes

"It is true that the laity are called primarily to live their mission in the secular realities in which they are immersed every day, but this does not exclude that they also have the abilities, charisms and competencies to contribute to the life of the Church: in liturgical animation, in catechesis and formation, in the structures of government, in the administration of goods, in the planning and implementation of pastoral programs, and so on. For this reason, pastors must be formed, already in the seminary, in a daily and ordinary collaboration with the laity, so that living communion becomes for them a natural way of acting, and not an extraordinary and occasional fact". This is how Pope Francis expressed himself during an audience in the Synod Hall at the Vatican, addressing the participants in the International Conference for Presidents and Presidents of Episcopal Commissions for the Laity, promoted from February 16-18 by the Dicastery for the Laity, the Family and Life on the theme: "Pastors and lay faithful called to walk together".

"It is time for pastors and laity to walk together, in all areas of the Church's life, in all parts of the world! The lay faithful are not 'guests' in the Church, they are in her house, so they are called to take care of their own house. The laity, and especially women, must be more valued in their competencies and in their human and spiritual gifts for the life of parishes and dioceses".

Bergoglio went on to speak of the lived co-responsibility between laity and pastors to overcome dichotomies, fears and mutual distrust, in order to be able to give Christian witness in secular environments such as the world of work, culture, politics, art, social communication. "We could say: laity and pastors together in the Church, laity and pastors together in the world," said the Pope, highlighting what he considers the greatest problem of the Church, "clericalism is the ugliest thing that can happen to the Church, even worse than in the times of the concubine Popes. Clericalism must be 'expelled'. A priest or bishop who falls into this attitude does great harm to the Church. But it is a disease that infects: even worse than a priest or bishop who has fallen into clericalism are the clericalized laity: please, they are a plague on the Church. Let the laity be laity".

I would like us all to have in our hearts and minds this beautiful vision of the Church: a Church committed to mission and where forces are united and we walk together to evangelize; a Church where what unites us is our being Christians, our belonging to Jesus; a Church where among laity and pastors there is true fraternity, working side by side every day, in all areas of pastoral work".

In his opening address, Cardinal Kevin Farrell, Prefect of the Dicastery, explained the objective of the conference: "To sensitize both pastors and laity to the sense of responsibility that is born of baptism and unites us all, and to the need for adequate formation - for both pastors and laity - so that this co-responsibility can be lived effectively.

The perspective, he added, is that of "integrated pastoral care" and of "positive collaboration and co-responsibility within the Church, in all the areas of its competence: in the area of family pastoral care, in the area of youth pastoral care and, more generally, as this conference proposes, with reference to the lay faithful."

At the base, according to the prefect, is the "overcoming of the logic of 'delegation' or 'substitution': the laity 'delegated' by the parish priests for some sporadic service, or the laity 'substituting' the clergy in some positions, but also moving in isolation". All this seemed reductive.
According to https://www.laityfamilylife.va/the Conference has its roots in the Dicastery's Plenary Assembly of November 2019: in those days, the Cardinal explained, "we seemed to perceive a renewed call from the Lord to 'walk together', assuming the common responsibility of serving the Christian community, each according to his or her own vocation, without attitudes of superiority, uniting energies, sharing the mission of announcing the Gospel to the men and women of our time."
Reinforcing the intention, the Synodal Journey that has meanwhile begun, placed the conference in the context of the commitment of the whole Church to "walk together".

The Church, he continued, is a "communitarian subject" that knows that it has the same spirit, the same sentiment, the same faith and the same mission and, therefore, constitutes a true unitary body: in this sense it is not a federation. But in this single subject, individual personalities are not annulled. On the contrary, everyone in the Church must be an active subject: all are called to make their original contribution to the life and mission of the Church, all are called to think for themselves and to make their original charisms bear fruit".

After citing excerpts from Lumen Gentium, which already contained "a whole program of formation for pastors in relation to the laity, as well as some very important practical indications", the Prefect stressed that "there are many areas in which the laity are often more competent than priests and consecrated persons" and that "the presence and action of the lay faithful is of great use in the Church even in more properly 'ecclesial' activities such as evangelization and works of charity" because "even in these contexts the laity often show a zeal, an inventive capacity and a courage to explore new ways and try new methods to reach the distant that are often lacking in the clergy, accustomed to more traditional and less "uncomfortable" methodologies and practices".

The first day, dedicated to reflection on co-responsibility in pastoral service, began with a Eucharistic celebration presided over by Cardinal Marc Ouellet, Prefect of the Dicastery for Bishops. In his homily, the Cardinal invited us to meditate on "a new covenant" that is "taking shape on the path of synodality, a restorative and mobilizing covenant". Significant advances are emerging from the search for better participation and collaboration between pastors and lay faithful".

Luis Navarro, Rector of the Pontifical University of the Holy Cross, offered the participants a reflection on the foundation and nature of the co-responsibility of the lay faithful, as well as their vocation and mission in society. "The laity are members of civil society: but not a passive member of it, but a builder of it, in the family, at work, in culture, in the boundless world of human relations, in short, that being alter Christus, another Christ because they are living members of the Church: called to be the soul of the world, as the letter to Diognetus expressed," he said.

The four testimonies that opened the plenary debate were offered by: Jorge and Marta Ibarra from Guatemala, coordinators of the National Commission on Family and Life of the Bishops' Conference; Paul Metzlaff, an official of the Dicastery with experience in the German Bishops' Conference in the area of youth and WYD and as director of the Commission for Clergy, Consecrated Life and Lay Pastoral Ministry; Sergio Durando, director of Migrants in Turin (Italy); and Ana Maria Celis Brunet from Chile, a consultant to the Dicastery who spoke about her experience in the National Council for the Prevention of Abuse and Accompaniment of Victims.

The second part of the day began with a talk by Carmen Peña García, professor of Canon Law at the Comillas Pontifical University of Madrid. Reflecting on the areas and modalities in which the co-responsibility of the lay faithful is exercised, she recalled that "from the affirmation of lay ministry derived from Baptism and the principle of synodality, it is necessary to continue advancing in the co-responsible participation of the laity in the life and mission of the Church, in a capillary manner: from the active involvement of the laity in the life of parishes to their normalized participation in the structures of ecclesiastical service, passing through the performance, according to their formation and competence, of ecclesiastical offices in the diocesan curia or in the Roman Curia itself, bringing to ecclesial activity the specifically lay aspect and style, cooperating in the progressive "conversion - pastoral and missionary - of ecclesiastical structures and helping to avoid "the temptation of excessive clericalism" (EG 102).

The plenary dialogue continued with the testimony of His Exc. Paolo Bizzeti, Apostolic Vicar of Anatolia, who recounted the terrible experience being lived by the Turkish and Syrian people as a result of the earthquake. The painful experience, however, is also an opportunity, perhaps incomprehensible at the immediate moment, to understand "what in life is not fragile, what does not collapse; and what, on the contrary, is fleeting, what passes.

Dario Gervasi, Auxiliary Bishop of Rome, spoke about co-responsibility in the pastoral care of the family. Aleksandra Bonarek, member of the Dicastery, on her experience as a lay judge in the ecclesiastical court of Poland.

The broad participation of the laity in the life of the local Church in Papua New Guinea was underlined by Helen Patricia Oa: "Through our collaboration and openness, starting with the clergy and religious, we ensure a fuller participation of the Catholic faithful so that they can recognize themselves as active members of a living Church in Christ."

Finally, Frenchwoman Leticia Calmeyn spoke of the importance of male-female collaboration for the mission, insisting on the notion of co-responsibility not only in a relationship of baptismal and ministerial priesthood, but from the triple baptismal vocation: priestly, prophetic and royal.

On the second day of the Conference, the central theme was the importance of ongoing formation to accompany all the baptized in the rediscovery of their vocation and charisms so that co-responsibility becomes real. After the celebration of Holy Mass in St. Peter's Basilica, presided over by Cardinal José Tolentino de Mendonça, Prefect of the Dicastery for Culture and Education, the work began with a talk by Prof. Hosffman Ospino, who addressed the theme of the day from the perspective of the lay faithful: for co-responsibility to be effective, adequate formation of the laity is necessary.

Gérald Lacroix, Archbishop of Quebec, also recalled the need for a formation that helps to walk together towards the Lord, and in particular to "rediscover the priesthood of the baptized so that all, Catholics, ordained ministers, members of the consecrated life can participate effectively in the life of the Church".

Shoy Thomas, of the international Jesus Youth movement, spoke about the formation of young people: "If formation plays an important role in the pastoral journey, equally important is the process of accompaniment, the presence of families who open their homes to young people, the freedom given to make mistakes and learn from them, encouraging and supporting them, offering them opportunities".

Next, Benoît and Véronique Rabourdin, French members of the Emmanuel Community, spoke of formation as a transforming act that gives missionary impetus to couples among themselves and to families toward other families. "There is no way to reach the hearts of others if we remain closed in on ourselves. Formation is also lifting up our eyes, knowing how to see and respond with compassion to so many needs": this is how Andrea Poretti, an Argentinean from the Community of Sant'Egidio, expressed herself on the ongoing formation of all those who work in the social field.

For his part, José Prado Flores, from Mexico, focused his testimony on the importance of the first proclamation of the mystery of Christ, Savior and Lord, in order to begin again in the formation of the baptized who have distanced themselves from the Church. In his intervention, Cardinal Matteo Zuppi, President of the Italian Episcopal Conference, stressed that it is necessary to initiate a profound formation of pastors so that they learn to move away from a paternalistic attitude, because "we all have something to learn from the communion between us, laity and pastors".

Finally, Undersecretary Linda Ghisoni assured those present that the dialogue - on the part of the Dicastery - will certainly continue in ordinary relations with the particular Churches, encouraging conference participants to become multipliers of this exchange in their own local realities. Throughout the three days, there was no lack of prayer for the victims of the earthquake in Syria and Turkey.

The authorAntonino Piccione

Cinema

Evangelization on the big screen

Catholic cinema, although not the most popular in the country, has the support of many priests and faithful in Puerto Rico.

Alberto Ignacio Gonzalez-February 21, 2023-Reading time: 4 minutes

The year 2022, by the grace of God, was a good year for Catholic cinema in Puerto Rico. The films "Corazón de Padre", "Amanece en Calcuta", "Vivo", "La Divina Misericordia", "Esclavos y Reyes" and "Tengamos la Fiesta en Paz" were an opportunity for us, through the seventh art, with the name of the Holy Catholic Church, Mystical Body of Christ, to have an experience of faith and community through the parishes.

Given the failure of the documentary "Hospitalarios" (Jesús García, 2019) due to the lack of promotion and screening in only five movie theaters throughout the island, "Cine Fe, Puerto Rico" refocused its promotion, not so much in social networks, Catholic radio stations and the Catholic television channel, but in parishes, which is where the base of the parishioners is located.

Father Alberto Ignacio Gonzalez in front of a Catholic movie poster

"Cine Fe, Puerto Rico" is a group of lay people who put their gifts, skills, work and money to acquire, market and distribute Catholic films in theaters in Puerto Rico, under the spiritual direction of a presbyter who evaluates the films. As I mentioned before, the great challenge for the organization was to regain a respectable position with the movie suppliers in Puerto Rico, since the permanence of a movie is always measured by the dollars and cents it generates in sales.

St. John Paul II said in his apostolic exhortation Christifideles Laici that "ecclesial communion, while always preserving its universal dimension, finds its most visible and immediate expression in the parish.... The same Church lives in the homes of his sons and daughters" (n. 26). Therefore, because the parish is where the base of the sons and daughters of God is found, promotion must always be from the base.

Thanks to the Bishop of the Diocese of Mayagüez, Ángel Luis Ríos Matos, who allowed the distribution of promotional posters for the films in the 30 parishes, a grassroots movement was created in the parishes where the seventh art became not only an experience of parish life, but also a moment for evangelization. After all, if parishioners fill the pews of parish churches, can't they fill a movie theater? Of course, the challenge is always to make it evangelization and not to fall into the folklore.

The support of the presbyters

This has motivated several priests of the aforementioned particular church to support the project. It is not only a matter of announcing the films in the parish bulletins and putting the poster on the bulletin board, but of personally inviting the parish community to see the film, even to see it with their father and pastor.

For example, the pastor of the San Miguel Arcángel parish in Cabo Rojo, Father Wilson Montes, has invited the faithful to support this initiative and invites them to accompany him to the Excelsior Theater, just steps away from the parish church, to see the Catholic films coming to Puerto Rico. This is also thanks to the manager of the establishment, who is a parishioner of his parish. Julio Echevarría, parochial vicar of San Sebastián Mártir Parish in San Sebastián, mobilized 60 people to Western Plaza in Mayaguez for the movie "La Divina Misericordia". This server did the same in a "party bus" for the premiere of "Tengamos la Fiesta en Paz," since in the parish community where I work there are many elderly people who do not drive in the dark of night.

A group of parishioners who went to see a Catholic screening with Father Alberto Ignacio González

For the Director of "Cine Fe, Puerto Rico", Danny Nieves, who is a parishioner of Maria Madre de la Misericordia parish in Guaynabo, the support of the presbyters has been crucial for these films. "We are a small film provider. We will never compete with production companies like Disney, Warner Brothers, Paramountamong other major producers in the Hollywood film industry. The film industry is driven by ticket sales volumes and that puts us at a disadvantage. The important thing is to show that these films have support so that we can continue to maintain our space," said Nieves.

Because of these efforts, Caribbean Cinemas, the largest cinema provider in Puerto Rico, increased the number of theaters where movies are shown, allowed private screenings for the presbyter who guaranteed the sale of 50% of the theater's seats and admitted that the branches located in the Western Plaza in Mayagüez and Aguadilla Mall in Aguadilla, both on the grounds of the Diocese of Mayagüez, have been among those with the highest number of ticket sales.

St. John Paul II was a great promoter of this instrument for the "New Evangelization." Twenty years ago, while at the plenary assembly of the Pontifical Commission for the Cultural Heritage of the Church, the Roman Pontiff expressed that "the Church has always considered that, through art in its different expressions, the beauty of God is reflected, in a certain sense, and orients, as it were, the mind towards Him." Citing the Second Vatican Council, he referred that the knowledge of God is manifested in a transparent way to the intelligence of the human person.

Currently, a collaborative project is being developed with Caribbean Cinemas to offer private screenings in Catholic schools in Puerto Rico. In this way, the arts are integrated into the curricula of teaching the faith and the students are given not only a space to make and build community, but a space where the gospel is made accessible in movie theaters. Among the premieres projected for the year 2023 are "The Gospel of the Gospels" and "The Gospel of the Gospel".Lourdes"and "Heaven Cannot Wait" from the life of Blessed Charles Acutis.

The authorAlberto Ignacio Gonzalez

Read more
The World

Msgr. Kodithuwakku: "Women are natural peacemakers".

Last January, an international conference was held in Rome, entitled "Women build a culture of interfaith encounter". It was clear to see that "women shape this peace process" necessary for interreligious dialogue.

Federico Piana-February 21, 2023-Reading time: 4 minutes

Women are playing an increasingly important role in the development of interreligious dialogue. Concrete proof of this revolution, which has been underway for several years, is the recent international conference entitled "Women build a culture of interfaith encounter.". It was held in Rome at the end of January and was organized by the Vatican's Dicastery for Interreligious Dialogue, in collaboration with the World Union of Catholic Women's Organizations.

Msgr. Indunil Janakaratne Kodithuwakku, secretary of the Dicastery for Interreligious Dialogue, considers it an unprecedented event. He explains that the Rome conference was historic because "30 women from 23 countries and belonging to 12 religions participated. Moreover, the conference was specifically designed to listen to the stories of women, especially those from the peripheries who are involved in interreligious and intercultural dialogue. All the speakers were women and it was a new and enriching experience to hear, from their female perspectives, all the important work they are doing in so many different areas of society."

This event, however, was not the only one organized by the ministry in this sense....

-Yes. The conference was the culmination of a series of events organized by this Dicastery to promote the role of women in interreligious dialogue. For example, the 2017 Plenary Assembly of the Dicastery had as its theme. "The role of women in education towards universal fraternity".". "Contemplative action and active contemplation: Buddhist and Christian nuns in dialogue." was, on the other hand, the theme of the first joint international conference between consecrated women of the two religions, held in Kaohsiung, Taiwan, in October 2018. Finally, the message for the 2019 Buddhist holiday of Vesak was entitled. "Buddhists and Christians: promoting the dignity and equal rights of women and girls."

Why did you feel the need to organize last January's conference dedicated to the role of women in interfaith dialogue?

-First, to enhance the role of women in the field of interreligious dialogue: dialogue of life and action, theological and spiritual dialogue. Then to emphasize that dialogue is a journey that men and women must undertake together, and to stress that women's equal dignity and rights must also be reflected in interreligious dialogue: more women must have a place at the tables of discussion and decision-making, where they are still outnumbered by men. In addition, the conference also heard the presentation of the image of women in different scriptures and religious teachings. In essence, all of this serves to promote the "culture of encounter," a concept dear to Pope Francis.

What were the objectives of this conference?

-The objectives were to celebrate women and their achievements; to rediscover how the specifically feminine elements of our religious traditions can awaken spiritual energy to heal our wounded world; to listen and learn from the ongoing efforts of women around the world to create more fraternal societies through dialogue.

What were the concrete results?

-I believe the conference achieved its objectives: the women were recognized and supported in their important work; they made excellent presentations on their respective religious traditions and the ways in which religions uphold the dignity of women. Together with the other conference participants, the women also named and combated the elements of discrimination against women and their causes. They recounted their concrete work in education, healthcare, human rights advocacy, law and cultural preservation. They shared testimonies about building bridges between different cultural and religious groups in their local contexts. The results were ultimately enriched understanding and relationship building.

What is the role of women today, each in her own religion, in building a culture of encounter?

-Many women highlighted the specifically feminine characteristics that contribute to building a culture of encounter and that transcend religious differences: maternal nurturing and protection of others, especially the most vulnerable; the balance that women offer to men; their ability to create spaces for dialogue even in the midst of conflict; and their peaceful action against injustice. These characteristics must be present in various aspects of society, including leadership, for the construction of a more fraternal world. Of course, they also offered living testimonies of a feminine way of doing dialogue, which leaves more room for the full range of human discourse, including narratives, emotions and relationality.

Why is women's action today crucial for the development of interreligious dialogue?

-There is a need to learn more about the experiences and concerns of all, which implies the inclusion of women in the dialogue. One of the main objectives of interreligious dialogue is peace, and women are natural peacemakers, thanks to their innate understanding of the dignity of every human being and the harm caused to them by situations of discrimination and violence.

How can women be more involved in interfaith dialogue?

-Women have always participated in the dialogue of life, whereby people of different religious traditions live together and peacefully resolve tensions arising from differences. They are also taking the initiative to participate more in interfaith dialogue at the formal and theological levels. While gender-segregated dialogues can be fruitful, there is a need for more dialogues composed of men and women, especially when making important decisions about how people of different religious traditions can work together to build a culture of encounter.

How can interfaith dialogue among women positively influence the path to peace in an increasingly belligerent world?

-Women often shape a way of listening and speaking that is open to a path of peace. As Pope Francis often says, dialogue is the way forward, while war is a loss for all. Because of their natural capacity to welcome the diversity of the other, women shape this peace process, which is ongoing and never ending. Women also have a certain perseverance and patience in the face of difficulties, qualities necessary to build peace.

After last January's conference, will the speakers form a network to continue discussing these issues?

-Yes, they are delighted to meet other women who are striving to make a difference for peace and justice in their local contexts.

How will the Department help them network?

-We are still discussing how we will do this concretely, but both we and the women have many ideas about the work we can do together and how to keep in touch through this work.

The authorFederico Piana

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

The Vatican

Lent, a "synodal journey" for Pope Francis

Rome Reports-February 20, 2023-Reading time: < 1 minute
rome reports88

"Lenten Penance, the Synodal Way" is the title of the Pope Francis' message for Lent 2023.

The message, which revolves around the transfiguration of Jesus, points out that the Church is called to imitate the apostles in that episode, because they climbed the mountain together, not alone.


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.
United States

Los Angeles auxiliary bishop murdered

On Saturday the auxiliary bishop of Los Angeles (USA) was murdered. The motives for the crime have not yet been clarified.

Gonzalo Meza-February 20, 2023-Reading time: 2 minutes

Los Angeles Auxiliary Bishop David G. O'Connell was found dead in his home in a Los Angeles suburb on Saturday afternoon, February 18. The Los Angeles Sheriff's Office said it was a homicide due to a gunshot wound. The clergyman was pronounced dead at the scene. The unfortunate news sent shockwaves through the Catholic community in Los Angeles. "I have no words to express my sadness," said Archbishop Jose H. Gomez, Archbishop of Los Angeles. Bishop O'Connell, 69, "was a sower of peace with a great heart for the poor and immigrants. He passionately sought to build a community that honored and protected the sanctity and dignity of every human life. He was a great friend," said Bishop Gomez.

Bishop David G. O'Connell was born in County Cork, in Ireland in 1953. He studied at the seminary All Hallows College of Dublin. In 1979 he was ordained to the priesthood to serve in the Archdiocese of Los Angeles. He carried out his priestly ministry as a pastor in several churches in South Los Angeles, an area affected by poverty. He focused his pastoral efforts on communities affected by violence, gangs, and racial tensions, which culminated in the Los Angeles riots of the early 1990s and were triggered by the brutal beating of African-American Rodney King in March 1991 by police officers. O'Connell worked tenaciously to restore trust between law enforcement and the Los Angeles community.

In 2015 Pope Francis appointed him auxiliary bishop of Los Angeles and assigned him the pastoral region of San Gabriel. In his episcopal ministry he worked hard on evangelization, immigrant ministry and Catholic schools. "Parishes and schools are powerful instruments of transformation in the lives of individuals and communities" noted O'Connell. He also served as chairman of the U.S. Conference of Catholic Bishops' Subcommittee on the Catholic Campaign for Human Development. 

Despite his various accomplishments, O'Connell distinguished himself as a simple, down-to-earth priest with an Irish accent that he did not hide. He greatly enjoyed working with the humblest people of South Los Angeles: "It has been the great joy of my life to be the pastor of those communities, especially those suffering from poverty or other hardships."

Read more
Culture

Trinità dei Monti, the beautiful unknown of Rome

In Rome there is a church of incalculable artistic value known as "Trinità dei Monti". Some of its characteristics are explained in this article, in order to encourage everyone to visit it.

Stefano Grossi Gondi-February 20, 2023-Reading time: 4 minutes

Rome is full of places to visit, some more well-known and others less so. "Trinità dei Monti" certainly deserves to be known.

It is located on a viewpoint called the "PincioThe church, the cloister, two anamorphosis frescoes in the corridors of the cloister, a sundial (the so-called astrolabe), the refectory painted by the Jesuit Andrea Pozzo and the chapel of the "The Sundial of the Lord", the "The Church of the Holy Spirit" and the "The Church of the Holy Spirit".Mater Admirabilis".

The building was built between 1530 and 1570 by King Charles VIII of France for the Minims, a religious order founded by Francis of Paola (1416-1507).

Church

The church of "Trinità dei Monti".which dominates the Plaza de España with its two bell towers, was consecrated in 1594.

Like the convent It owes its origin to the spiritual help given by St. Francis of Paola to the King of France, Louis XI, who had called him to join him in Plessis-Lès-Tours (France).

In fact, in 1494, his son Charles VIII, grateful for the support received from his father, inaugurated on Mont Plessis the construction of a building intended to accommodate the French religious of the Order of the Minims.

The works lasted throughout the 16th century. From then on, this place would be considered "the Roman church of the Kings of France". In the year of the canonization of Francis of Paola (1519), the construction of the church and the convent was largely completed.

The church was initially built in Gothic style, with stones from the Narbonne region, with a single nave bordered on each side by a succession of six chapels, to which are added the two chapels of the transept. In the 18th century, some modifications were made and the original Gothic structures were removed.

Today, the church has 17 chapels, each of which bears the name of one of the families that were granted patronage in the 16th century. Its rich decorations make the church a "Trinità dei Monti"an extraordinary testimony of "Roman Mannerism".

Interior of Trinità dei Monti (Wikimedia)

An excellent example is the Altoviti chapel, named after the Florentine banker Gian-Battista Altoviti. The wooden altarpiece depicts the baptism of Christ and the frescoes on the vault, some scenes from the life of St. John the Baptist. There is also the Simonetta chapel, dedicated to St. Francis de Sales the year after his canonization (1665).

The scenes of his life have disappeared over time and today the dedication is to St. Francis of Paola and commemorates the founder of the Minims, the first inhabitants of the town. "Trinità dei Monti".

Another chapel is dedicated to Lucrezia della Rovere, as it was given to the niece of Pope Julius II in 1548. In the Bonfil chapel you can admire the famous "Deposition of the Cross" by Daniele da Volterra, a pupil of Michelangelo.

The convent

It is the seat of the community of the Sacred Heart and of the Monastic Fraternity of Jerusalem. The convent is a veritable treasure trove of works of art. A cloister houses a cycle of frescoes dedicated to the life of St. Francis of Paola and a gallery of portraits of the kings of France; while in the refectory, where the mendicant friars ate their frugal meals, there are frescoes with illusionistic effects created in 1694 by the Jesuit Andrea Pozzo, with the scenographic Wedding at Cana.

The large trompe l'oeil occupies all the walls of the room, while the vault is supported by false beams that seem to incredibly support its weight.

Anamorphosis

Two anamorphoses were painted on the walls of the cloister corridors. These are frescoes that, thanks to a surprising optical effect, change their appearance depending on the location.

Anamorphism is an optical illusion whereby an image is projected onto the plane in a distorted form, making the original subject recognizable only if the image is observed under certain conditions, for example, from a precise point of view or through the use of deforming instruments.

The authors were the Minim Fathers Emmanuel Maignan and François Nicéron and they represented Saint Francis of Paola. Moving in a straight line along the wall, the figure of the saint dilates and deforms until it disappears, to become a landscape animated by the story of Francis' crossing of the Strait of Messina.

The second anamorphosis, on the other hand, represents St. John trying to write the Apocalypse. But if you look at the painting from another point of view, it becomes a landscape with plowed fields and villages!

Chapel of the "Mater Admirabilis".

In the 19th century, the Sisters of the Sacred Heart, founded by St. Madeleine Sophie Barrat, obtained ownership of Trinità dei Monti. In 1844, a young novice, Pauline Perdreau, painted a fresco of the Virgin Mary in a corridor. This place was quickly transformed into a chapel as a result of the numerous graces received, as attested by the votive offerings that cover the walls.

The image took the name of "Mater Admirabilis"The image of the Virgin Mary dates back to the time of Pope Pius IX, who liked to come here to pray. The devotion to this image has made it present in all the schools of the Sacred Heart in the world.

Astrolabe

At "Trinità dei Monti" was not only art, but also science. Between the two anamorphoses is a complex and fascinating catoptric astrolabe, a sundial with a reflecting sphere. A small mirror in the window reflects sunlight, creating a luminous sphere that moves on the wall during the day. Four Latin inscriptions serve as "instructions for use", explaining the complex operation of the sundial.

The authorStefano Grossi Gondi

Read more
The Vatican

God asks us for "an excess" in love, Pope Francis encourages

At the Angelus, the Holy Father commented on the words of the Gospel in which Jesus asks us to love our enemies. "God's love is a love always in excess, always beyond calculation, always disproportionate, and today he asks us also to live in this way", and to follow "the logic of gratuitousness", "not that of profit".

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

Pope Francis recalled once again this Sunday the "so many victims of the earthquake" in Syria and Turkey; and also, as he has been doing with insistence, "the daily dramas of the beloved Ukrainian people, and of so many peoples who suffer because of war, or because of poverty, lack of freedom or environmental devastation: so many peoples... In this sense, I am close to the New Zealand population hit in recent days by a devastating cyclone". "Let us not forget those who suffer, and let our charity be attentive, let it be a concrete charity," he said. 

"The words that Jesus addresses to us in this Sunday's Gospel are demanding and seem paradoxical: He invites us to turn the other cheek and to love even our enemies (cfr Mt 5:38-48)," the Pope began by saying before praying the Marian prayer of the Angelus and giving the Blessing to the faithful in St. Peter's Square.

"For us it is normal to love those who love us and to be friends with the one who is our friend; however, Jesus provokes us by saying: if you act in this way, 'what are you doing extraordinary?' (v. 47). What do you do that is extraordinary? This is the point to which I would like to draw your attention today", was the Pope's reflection.

"Extraordinary" is that which goes beyond the limits of the usual, which exceeds the usual praxis and the normal calculations dictated by prudence", Francis added. "In general, however, we try to have everything quite in order and under control, so that it corresponds to our expectations, to our measure: fearing not to receive reciprocity or to expose ourselves too much and then be disappointed, we prefer to love only those who love us, to do good only to those who are good to us, to be generous only to those who can return us a favor; and to those who treat us badly we respond with the same coin, so we are in balance."

But "the Lord warns us: this is not enough!" he exclaimed. "If we remain in the ordinary, in the balance between giving and receiving, things do not change. If God had to follow this logic, we would have no hope of salvation! But, fortunately for us, God's love is always 'extraordinary,' that is, it goes beyond the usual criteria by which we humans live our relationships." 

Living the imbalance of love

The Holy Father said that "the words of Jesus challenge us. While we try to remain in the ordinary for utilitarian reasoning, He asks us to open ourselves to the extraordinary of a gratuitous love; while we always try to match the counter, Christ encourages us to live the imbalance of love".

We should not marvel at this, the Pope continued. "If God had not become unbalanced, we would never have been saved: Jesus would not have come to look for us while we were lost and far away, he would not have loved us to the end, he would not have embraced the cross for us, who did not deserve all this and could not give him anything in return." 

At this point he quoted the Apostle Paul, when he wrote that "the proof that God loves us is that Christ, while we were yet sinners, died for us" (Rom 5:7-8). 

"That's right, God loves us while we are sinners, not because we are good or capable of giving something back to him. God's love is a love that is always in excess, always beyond calculation, always disproportionate. Today he also asks us to live in this way, because only in this way will we truly bear witness to him," he said to the faithful.

"Logic of profit or of gratuitousness?"

At the end of his brief speech, Francis further specified God's requirements. "The Lord proposes to us to leave behind the logic of profit and not to measure love in the scales of calculation and convenience. He invites us not to respond to evil with evil, but to dare to do good, to take risks in giving, even if we receive little or nothing in return. For it is this love [that] slowly transforms conflicts, shortens distances, overcomes enmities and heals the wounds of hatred". 

Then we can ask ourselves: "Do I, in my life, follow the logic of profit or that of gratuitousness? The extraordinary love of Christ is not easy, but it is possible, because he himself helps us by giving us his Spirit, his love without measure," he concluded, before referring to St. Mary: "We pray to the Virgin, who, responding to God's 'yes' without calculation, has allowed him to make her the masterpiece of his grace."

The authorFrancisco Otamendi

Vocations

Aurora, a Chilean nun in Scotland: "We are there and it is God who acts".

Sister Maria Aurora de Esperanza is a member of the Institute of the Incarnate Word. She currently lives in a small religious community based in Scotland and spoke to Omnes about her vocation, discernment, and the work they do.

Bernard Larraín-February 19, 2023-Reading time: 6 minutes

It is not always your turn to interview a person you knew as a child and then God leads you to venture off the beaten path. Sister Aurora has a more or less precise place in my childhood memory.

In fact, one of my earliest memories goes back to a summer vacation in southern Chile: camping in a park full of cherry blossom trees, on the shores of a lake at the gates of the mythical Chilean Patagonia, with a family friend of my parents and Aurora's family. The camp became, years later, a somewhat more stable settlement because both families decided to be pioneers by building cabins, on the shores of that same lake, to spend the summers away from civilization.

Sister Aurora was always around: at the beach, at Mass, on a walk or event, somewhere. A few years older than me, Aurora is the big sister of a friend and part of those families close to mine. One of those people who are always there, close to you, without knowing that God had a plan for her: to be a nun, to leave everything to be a missionary, many thousands of kilometers away from the Chilean land where she was born. A nun, in the 21st century. That is impressive.

An impressive reunion, after many years and many kilometers away from our country. The name by which we knew her is now a thing of the past: her name is now Maria Aurora de Esperanza. If you call her by her old name, she corrects you without hesitation.

The blonde hair has given way to a blue veil and the style of a modern young woman became a nun's habit: a simple, elegant, stylish blue. The smile and the lively and cheerful look remain, but have been enhanced.

The always striking Chilean accent, if this is possible, has been softened, neutralized, and "Argentinized" a little, perhaps due to the contact with her sisters of that nationality in the Incarnate Word Institute.

The adventurous spirit of Aurora, the globetrotter, has also been strengthened, or channeled, or found its raison d'être: the one who went from Chile to India to spend a few days with the sisters of Mother Teresa, the Chilean who traveled through Africa, where she had an accident where she lost two travel companions and was hospitalized in a country where there is no Chilean diplomatic representation.

The young woman who spent her weekends in prisons, a lively twenty-something approaching her thirties and watching her friends get married. Everyone wondered what she was waiting for, or rather, who she was waiting for.

How was your vocation to be a nun born?

-The truth is that the vocational restlessness was born when I was very young, it was a kind of secret that I had no intention of revealing to anyone.

I did not want to be a nun. I always felt that God was asking me for something else. As if I wanted to "listen to him" but did not want to give a "yes" to what he was asking of me, I channeled my concerns into social aid, I wanted to change the world... But that was not enough, deep down I knew that God wanted me all for himself.

In my desire to change the world, the world was changing me, the ideals I had as a child, the desire to do something great, what I dreamed of being, were fading... My faith was darkening, the criteria of the world, the "party" -not in its positive sense- and everything that surrounds it, the empty enjoyment, the lack of convictions...

I was nothing like I had dreamed of being. And I felt that gaze from above questioning me, "What are you doing with your life? By God's grace I saw the need to order my life back to Him and part of that order was to make a discernment about my vocation.

And here I am, very happy and infinitely grateful to God for having given me the gift of vocation to religious lifeI am about to profess my perpetual vows this March 4, committing myself to Him forever... In passing, I take this opportunity to recommend myself to your prayers.

What role has your family played? Or other people?

-My family has played a key role. There, and in the school I studied, linked to Opus Dei, was where I received my education in the faith.

At home, the subject of vocation was always treated very naturally - in the most positive sense -.

My mother always said that, for her sake, she would be happy if all her children had a vocation. This meant that I always had a very positive view of giving myself to God.

I have, thanks to God, a very beautiful and large family, who have supported me and have become part of this new life to which God has called me.

They say that God speaks through people and events. What things do you think were a special sign from God for you?

-The various accidents I had in my travel adventures helped me: living death closely makes you question the direction you are taking in life. However, if you don't want to change, that's not enough. You could say that they were wake-up calls, but the decision has to come from within, there may be many events or people who come close to us and we will not redirect life.

These accidents were small events that accumulated, and God used them to give me a "yes" to His action, which opens the door to so many other graces that lead us to Him.

There was also a phrase, quoted by a philosophy teacher in college, that marked me very much: "that the person you are does not sadly greet the person you could have been". That phrase stuck with me and I think God made use of it because it reminded me of it when I was reordering my life to God.

What does it mean to be a missionary today in a country like Scotland, with strong Christian roots, but de-Christianized?

-Our community, made up of three sisters, arrived a year ago to found Scotland.

We work helping in four small towns, all very close together, each with its own church, in the diocese of St. Andrews and Edinburgh. Here Catholics make up approximately 7.7% of the population of which only 10% practice the faith.

Even after a year and a half, it is impressive to see how many graces we have received!

vocation

I could concentrate on the "doing" and list the various activities we carry out: our work in the schools, the operation of our children's club, visits to the sick and to the inhabitants of the parish, catechesis, the organization of spiritual retreats, etc. All this is, without a doubt, very beautiful, but the essential thing is that "we are here", it is the first and unquestionable fruit. In these lands the importance of this "being here" is so evident.

There are not exorbitant numbers in our apostolates, here the Catholic is a minority, but each story is a miracle. This is not to say that in the rest of the world they are not, but the tangibility of these is what is most evident here.

God works uninterruptedly, we know that. Here in Scotland, that work, that hand of God is so clearly seen!... A world, an environment where nothing leads you to God and God is moving hearts against all that is humanly expected. Seeing what he is doing, one can only exclaim "it is a patent miracle".

Do you have any examples?

-I'll tell you a couple.

A woman was in a difficult situation in her family. She felt she had to go to church. She went, talked to the priest and started attending Mass, having no idea what it was. Today he is receiving catechesis in our community. Everything surprises him and at the same time he sees so much logic in the faith. She will be baptized along with her children. She is so happy that she thanks God for all the difficulties she is going through because they led her to God.

Here's another one. A man, faced with the suggestion of his non-practicing partner to baptize his children, decided to study what his children would hypothetically receive. He read the entire Catechism of the Catholic Church! Everything pointed him to the Truth and he began to come to Church. He wanted to receive catechesis, was baptized, made his first communion and received confirmation and marriage. His wife returned to the life of grace, his two children were baptized: a whole family in grace in less than a week.

What do these cases show us? God at work. Us just "being".

When we told our bishop some of these stories he commented, very happily: "if they were not here they would not have happened".

Being. That's what we've been doing. Being. God is doing. It is Him acting, we have received the fruit of His work, we give catechesis, we beautify the Church, we play with the children, we celebrate with the people, we share with all its fruits ..., but He is the one who works; we are simply "being" here!

What would you say to a person considering a vocation?

-I would invite her to be generous because God does not allow himself to be outdone in generosity! We know that God is the one who loves us the most in the world and therefore he is the one who wants our happiness the most. He gave everything for us on the cross!

If we are aware of this reality, how can we doubt that if He is calling us to follow Him more closely, it will not be the best thing for us? If He is the great counselor, knows everything and shows us the way.

Come on, let's go!

Vocation is a gift!

The authorBernard Larraín

Cinema

February movie suggestions: The Durrelrells and Avatar

We recommend new releases, classics, or content that you have not yet seen in theaters or on your favorite platforms.

Patricio Sánchez-Jáuregui-February 19, 2023-Reading time: 2 minutes

THE DURRELLS

A still from the series "The Durrells" (RTVE Play)

Creator: Steve Barron

Actors: Keeley Hawes, Josh O'Connor, Daisy Waterstone, Callum Woodhouse and Milo Parker

Movistar+, Filmin

Based on naturalist Gerald Durrell's books about your experience as a child on the Greek islands ("My family and other animals", "Bugs and other relatives" y "The garden of the gods"), The Durrells is an endearing four-season British sitcom that conveys a love of life and nature through the routine of an English family looking to rebuild their lives in small, paradisiacal Corfu in the 1930s.

The series has been nominated for four BAFTA awards (including best drama series) and has a record audience in the United Kingdom. In addition, the cast includes Josh O'Connor (Prince Charles in the third installment of "The Crown") and Keeley Hawes ("bodyguard"). In short, a pleasant entertainment for all audiences.

AVATAR 2: THE MEANING OF WATER

Kate Winslet and Cliff Curtis in a scene from Avatar (OSV News photo/20th Century Studios)

Director: James Cameron

Screenplay: James Cameron, Rick Ja a and Amanda Silver

Cast: Sam Worthington, Zoe Saldana and Sigourney Weaver Music: Simon Franglen

AT THE MOVIE

Jake Sully lives with his new family on the extrasolar moon Pandora. Together they will witness the return to their world of a familiar threat that may end their world once and for all. Jake will have to work with Neytiri and the race. Na'vi to protect your home.

Sequel to the blockbuster Avatar 1, and a box-office record in its own right since its first weeks, this is a film that is far from perfect - it has problems with the origin of the conflict and its villain, above all - but, in its simplicity, it recovers the adventure films of the 50s and 60s. Among its other virtues are its strong defense of the traditional family, its spectacular nature and its incredible 3D. The perfect opportunity to go to the movies with the family, even if the footage is a bit bloated (3 hours and 12 minutes).

The authorPatricio Sánchez-Jáuregui

The Vatican

Pope Francis: "I wish to come to an agreement for Easter" with the Orthodox

Pope Francis confirms the path of unity with the Orthodox in view of the 1700th anniversary of the first Council of Nicaea. The ecumenical impulse will characterize the work of the Synodal Assembly and the next Jubilee of 2025.

Giovanni Tridente-February 18, 2023-Reading time: 3 minutes

"We are preparing ourselves" and "we want to celebrate this Council as brothers." Pope Francis confirmed, in his recent trip to Congo -during the meeting he held with the Jesuit community active in the country and reported in the latest issue of 'La Civiltà Cattolica' - that the work to celebrate the 1700th anniversary of the first Council of Nicaea, scheduled for 2025, is going ahead.

One of the Pontiff's "dreams" is to "reach an agreement on the date of Easter" with his Orthodox brethren, which will coincide with the Jubilee Year of 2025 in the two Churches. The most immediate and also the most open interlocutor is evidently the Ecumenical Patriarch of Constantinople Bartholomew. Among other things, he is the first - after so many centuries - to have participated in the inauguration of the ministry of a Pontiff, in this case that of Pope Bergoglio.

Moment of reconciliation

Already last May, in an audience to the participants of the plenary of the then Pontifical Council for Promoting Christian Unity, Pope Francis mentioned the ongoing "reflection" between the two Churches on how to ecumenically celebrate the important anniversary. And he recalled that already that first event of the whole Church was a moment "of reconciliation", "which in a synodal way reaffirmed its unity around the profession of its faith".

That experience, that "style" and those "decisions", the Holy Father reflected in May, "must illuminate" today's journey and bring to maturity new and concrete steps towards the restoration of the definitive unity of Christians.

Listening to other confessions

In this same line is inserted the invitation that the Dicastery for Promoting Christian Unity, together with the General Secretariat of the Synod, has addressed to the Episcopal Conferences to find a way to listen to the voices of brothers and sisters of other Confessions on questions concerning faith and diakonia in today's world: "if we truly want to listen to the voice of the Spirit, we cannot fail to hear what He has said and says to all who have been born again 'of water and the Spirit' (Jn 3:5)".

And also, in the same direction, it is framed the Ecumenical Prayer Vigil Pope Francis has called for September 30 in St. Peter's Square. The Vigil, whose protagonists will be the young people animated by the Taizé community, is intended to be a moment to entrust to God the work of the Ordinary General Assembly of the Synod of Bishops, which begins in October.

The Ecumenical Footprint of the Jubilee

The other aspect is the Jubilee of 2025. In this case, the value and ecumenical imprint of this important appointment for the universal Church is expected, while the path of preparation wants to focus on the conclusions of another Council, Vatican II, through its four Constitutions (liturgy, revelation, the Church in itself and in its relationship with the world).

Precisely in these days a series of books promoted by the Dicastery for Evangelization entitled "Jubilee 2025 - Notebooks of the Council" has been launched, in whose introduction the Pontiff invites bishops, priests and families to find "the most appropriate ways to make the teaching of the Council Fathers up to date". The time has come, Pope Francis reiterates, "to rediscover the beauty of that teaching, which still today provokes the faith of Christians and calls them to be more responsible and present in offering their contribution to the growth of all humanity".

Prayer

Prayer will therefore be the fixed appointment for the entire year 2024, as a reason to "recover the desire to be in the presence of the Lord, to listen to him and adore him," as well as to thank him for "the many gifts of his love for us and to praise his work in creation," which therefore concerns all humanity.

Church, be yourself

If the Church is not faithful to herself, if she accepts the postulates and objectives set by the world, she will cease to be salt and light.

February 18, 2023-Reading time: 3 minutes

Reading the Dossier of Omnes on the German synodal path I was reminded of those words that St. John Paul II addressed Europe from Santiago de Compostela at the close of his first apostolic visit to Spain on November 9, 1982.

'I, Bishop of Rome and Pastor of the universal Church, from Santiago, I send you, old Europe, a cry full of love: Find yourself again. Be yourself. Discover your origins. Revive your roots. Revive those authentic values that made your history glorious and your presence in the other continents beneficial. Rebuild your spiritual unity.

– Supernatural Church in Germany is at a key moment in which these words of the holy Polish pope could guide it. There may be good faith, something that is not in doubt, in the initiative launched with the synodal path, but there is an evident risk of going astray and even of involving other episcopates in the search for alliances proposed by the promoters of the German synodal path.

Beyond the problem at the origin of this process (that of analyzing the origin of the problem of the sexual abuse) and of the various agendas that are to be implemented (optional celibacy, female priesthood, change in sexual morality, redefinition of the bishop's service of authority...) it seems to me that the issue at stake is the relationship between the Church and society.

What must change in the Church in order to reach out to a society that is increasingly secularized and, therefore, more distant from God? What signs of the times must we listen to, through which the Spirit is also speaking to us? How can we be faithful and at the same time creative in evangelization?

The German episcopate through this synodal journey approaches these questions, he claims to want to listen to the signs of the times. But the end result is that they seem to accept postulates of our society that can lead them away from the sense of the Catholic faith. Disconcerted by the abandonment of the faithful of their churches, they believe that the solution is to change and come closer to the thinking of today's society. But precisely therein lies the biggest mistake.

'For wanting to be who I am not, I am not even me' said a song by the group 'Brotes de olivo'. That is the risk of the Church in Germany, and in some way of Christians all over the world. To stop being ourselves to be like the world, to be 'normal'.

That is why the words that St. John Paul II addressed to Europe seem to me to be timely for the Church in Germany and for all of us.

Church, find yourself again. Be yourself. Discover your origins. Revive your roots. Rebuild your spiritual unity.

We will only be fruitful if we are faithful to Jesus Christ. It is time to turn our eyes to the Crucified One and place him before the eyes of those with whom we live. We have to show Jesus Christ, dead and risen, to the world, to raise him on high so that when they look at him they may find salvation in him. Jesus crucified will be today, as he was in Paul's time, scandal and folly. But only in him will our Church find the strength to continue walking in the midst of the desert we have to cross.

If the Church is not faithful to herself, if she accepts the postulates and objectives set by the world, she will cease to be salt and light.

The road ahead goes precisely in another direction. Because in our relationship with the world we have to recover that prophetic dynamism that is essential to Catholicism. We have to show the beauty of life in Christ, even if this scandalizes a society that is moving in a different direction.

Because today, as always, prophets are needed to change the course of those who have gone astray.          

The authorJavier Segura

Teaching Delegate in the Diocese of Getafe since the 2010-2011 academic year, he has previously exercised this service in the Archbishopric of Pamplona and Tudela, for seven years (2003-2009). He currently combines this work with his dedication to youth ministry directing the Public Association of the Faithful 'Milicia de Santa Maria' and the educational association 'VEN Y VERÁS. EDUCATION', of which he is President.

The Vatican

Pope Francis: "Lent is a journey of personal transfiguration".

Pope Francis on Friday morning launched his message for Lent 2023. In it, he focused on the passage about the Transfiguration of the Lord, narrated by Matthew, Luke and Mark. "In this event," the Pope said, "we see the response that the Lord gave to his disciples when they manifested incomprehension toward him."

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

 Pope Francis invited in his message for the Lent 2023 to contemplate the passage of the Transfiguration of the Lord. This episode shows Christ's response to the incomprehension of the disciples. In fact, it is preceded by "a real confrontation between the Master and Simon Peter, who, after professing his faith in Jesus as the Christ, the Son of God, rejected his proclamation of the passion and the cross".

The passage of the Transfiguration is read every year on the second Sunday of Lent. This is a liturgical season during which "the Lord takes us to himself and leads us to a place apart". The Pope recalled in his message that "even when our daily commitments oblige us to remain where we usually are, living an often repetitive and sometimes boring daily life, during Lent we are invited to "climb a high mountain" together with Jesus, to live with the Holy People of God a particular experience of asceticism".

Lenten ascesis

This experience of asceticism, Francis continued, "is a commitment, always animated by grace, to overcome our lack of faith and our reluctance to follow Jesus on the way of the cross". It is a necessary path "to deepen our knowledge of the Master, to fully understand and accept the mystery of divine salvation, realized in the total gift of self out of love".

The Pope also mentioned the relationship between this ascent and the synodal experience. Thus, he said that "it is necessary to set out on a journey, a journey uphill, which requires effort, sacrifice and concentration, like a mountain hike. These requirements are also important for the synodal journey which, as Church, we have committed ourselves to undertake".

Sharing life experience

Francis invited the faithful to see in the passage of the Transfiguration a symbol of shared experience. "In the "retreat" on Mount Tabor, Jesus took with him three disciples, chosen to be witnesses of a unique event. He wanted that experience of grace not to be solitary, but shared, as is, after all, our whole life of faith."

Again, the Pope took the opportunity to apply these same ideas to the Synodal Way that the Church is living. He pointed out that "analogously to the ascent of Jesus and his disciples to Mount Tabor, we can affirm that our Lenten journey is "synodal" because we walk it together along the same path, disciples of the one Master. We know, in fact, that He himself is the The Way And so, both in the liturgical journey and in that of the Synod, the Church does nothing but enter ever more fully and profoundly into the mystery of Christ the Savior".

Synodal Way and Lent

On Mount Tabor, the hopes that appear throughout the Old Testament are fulfilled. The Pope said that "the newness of Christ is the fulfillment of the Old Covenant and the promises; it is inseparable from God's history with his people and reveals its profound meaning. In a similar way, the synodal journey is rooted in the tradition of the Church and, at the same time, open to novelty. Tradition is a source of inspiration to seek new paths, avoiding the opposite temptations of immobility and improvised experimentation".

Francis indicated that this liturgical season has a very concrete objective: "the Lenten ascetical journey, like the synodal journey, has as its goal a personal and ecclesial transfiguration. A transformation that, in both cases, finds its model in that of Jesus and is realized through the grace of his paschal mystery".

Pathways to personal transformation

With the aim of helping in that change that must occur both within ourselves and in the Church, the Holy Father proposed two ways "to ascend together with Jesus and arrive with Him at the goal".

The first of these is related to the "imperative that God the Father addressed to the disciples on Tabor, as they contemplated Jesus transfigured. The voice that was heard from the cloud said: "Listen to him". Therefore, the first indication is very clear: listen to Jesus. Lent is a time of grace to the extent that we listen to the One who speaks to us".

To listen to Jesus, we must go to the liturgy, but "if we cannot always participate in the Mass, let us meditate on the daily biblical readings, even with the help of the internet. On the other hand, the Pope indicated, "listening to Christ also involves listening to our brothers and sisters in the Church; that mutual listening which in some phases is the main objective, and which, in any case, is always indispensable in the method and style of a synodal Church".

The second key offered by Francis was that of "not taking refuge in a religiosity made up of extraordinary events, of suggestive experiences, for fear of facing reality with its daily hardships, its difficulties and its contradictions. The light that Jesus shows to the disciples is a foretaste of the Easter glory and we must go towards it, following "Him alone".

The Pope concluded his message by asking "that the Holy Spirit may encourage us during this Lenten season in our climb with Jesus, so that we may experience his divine radiance and thus, strengthened in faith, we may continue together on the way with him, the glory of his people and the light of the nations."

Poster for Lent 2023 by the Dicastery for the Service of Integral Human Development
The World

What happened at the Continental Stage of the Prague Synod?

Listening to each other, taking up challenges, looking to the future. From February 5-12, the Synod on Synodality stopped in Prague, bringing together some 200 delegates representing 39 bishops' conferences from 45 countries, and just over 300 delegates who participated online.

Andrea Gagliarducci-February 17, 2023-Reading time: 4 minutes

There were no conclusions, nor were there intended to be. The objective was to listen to one another, and to bring to the table of the General Secretariat of the Synod a faithful synthesis of what had emerged from the work of the assembly.

Not even the final document of the bishops-only meeting, held at the end of the assembly behind closed doors, provides any conclusions or interpretative guidelines. Only the commitment to "a more synodal Church"which confirms the final document.

However, among the folds of the bishops' considerations are several issues that are likely to be central to the next synodal assembly to be held in October 2023 and then in October 2024.

Therefore, it is necessary to understand how the process is developing, starting precisely from what has happened in Europe, one of the most diverse continents in terms of language and history.

The European continental stage

Transforming the Synod from an event to a processPope Francis also established continental stages, that is, moments in which the Churches of a specific geographical area meet to define challenges and possibilities. In addition to the stage of PragueIn addition, one was held in Oceania, one is underway for North America and another in the Middle East for the Churches of the Eastern Rite, while preparations are underway for Asia, Africa and Latin America.

Each continent has followed its own methodology, taking into account size and other practical problems. Europe decided to meet in person, but to maintain a broad representation online, leaving it to the 39 Bishops' Conferences of the continent to choose the representatives of the delegations.

From February 5 to 9, 39 national reports and hundreds of brief interventions were heard, offering a very precise vision of the challenges facing the Churches of the continent.

The final document has not yet been published, but has already been accepted by the assembly. Drafted during the working days, and not prepared in advance, the document was intended to be as faithful a snapshot as possible of the interventions.

It was read to the assembly, which made its observations, and the reason why it has not yet been published is that it is necessary to incorporate some observations and also to edit the text, to make it more homogeneous; a work that will touch the linguistic style, but not the content.

From this document, however, the final considerations were released, which contained some of the commitments of the European delegates to create a so-called "more synodal Church".

Some noted that the eight points of commitment were not mentioned at any point in the eight points of commitment. abuse in the Church and its crisis. But the aim was not to address all the issues, but to focus on the perspectives that really emerged from the debate.

The working document of the continental stage demanded, in its item 108, that the bishops meet after the synodal assembly, and so it happened from February 9 to 12. At the end of this bishops-only meeting, the "final considerations" of the bishops were published. 

Again, it was decided not to address specific issues, but to seek a common compromise. Issues such as the war in Ukraine or the 26-year prison sentence of Nicaraguan Bishop Rolando Àlvarez were left out of the bishops' document, with the intention of having pastoral but not political documents.

In this regard, the February 14 statement on the situation in Nicaragua by Archbishop Gintaras Grušas, Archbishop of Vilnius and chairman of the Council of European Bishops' Conferencesshould be considered as a continuation of the assembly.

The statement, which speaks harshly of an injury to the rule of law and calls on the presidents of the Bishops' Conferences of Europe to take a stand before their governments, is a mandate arising from the meeting following the synodal assembly.

Topics of the debate

The documents have a purely pastoral character. The document discussed in the assembly, about 20 pages long, received several suggestions from the assembly: the request to better specify the position on the war in Ukraine; the request to avoid too much sociological language (as progressives and conservatives) and to use more ecclesial language; the need to better define the role of women in the Church; the specification that the synodal journey should go "with Christ", not without him.

It is a four-paragraph document, the conclusions of which were made in the evening. We read in it that "once again we have felt the pain of the wounds that mark our history, beginning with those inflicted on the Church by the abuses perpetrated by some people in the performance of their ministry or ecclesial office, and ending with those caused by the monstrous violence of the war of aggression that bloodied Ukraine and the earthquake that devastated Turkey and Syria.

In any case, there is a positive reception of the assembly, considered "a form of Pentecost", and a commitment to "deepen the practice, theology and hermeneutics of synodality", and to "address tensions in a missionary perspective", experimenting ways for a "synodal exercise of authority", taking care of "a formation to synodality", and listening to the "cry of the poor".

Sometimes they seem vague considerations, but one can find some of the issues that came up in the assembly. Among them, the gap between East and West Europe, to which must also be added the unexplored gap between North and South, the differences in the management of charisms, even the role and authority of the bishop and the priest.

And it was striking, in an assembly that also seemed to be an exaltation of the role of the laity, how it was precisely in the most secularized places where there was a call to reinterpret the role of the priest, to put him back at the center, to start again from the mission.

The bishops' document

The final document of the bishops should also be read with nuances. The bishops have meditated on the results of the assembly. Their final considerations "accompany" the assembly, but do not replace or comment on the text.

There is, in these considerations, a commitment to "support the indications of the Holy Father, successor of Peter, for a synodal Church nourished by the experience of communion, participation and mission in Christ". But it is also a text that puts back at the center the role of the bishops, called to guide the people of God.

One of the underlying fears was precisely that the synodal process would dilute the role of the bishops. For this reason, prior to the continental stage, Cardinals Mario Grech and Jean-Claude Hollerich, secretary general of the synod and synod rapporteur respectively, sent a letter reaffirming the importance of the role of the bishops. As expected, the letter was printed in several languages and made available to the delegates in Prague.

It is, in a certain sense, a new path, bumpy as all new things are. What is certain is that the common belonging to Christ, established from the beginning of the assembly, remains firm. And this is a fact not to be underestimated.

The authorAndrea Gagliarducci

Culture

The Armenians. A genocide of more than a century

The Armenian genocide and the Jewish holocaust are related, to the extent that the former set the models that Hitler used for the extermination of the Jewish people.

Gerardo Ferrara-February 17, 2023-Reading time: 6 minutes

The term "genocide" was coined by a Genocide expert. ArmenianRaphael Lemkin, a Polish Jewish jurist, who uses this term in his book "Axis Rule in Occupied Europe". According to Lemkin, it was necessary to invent a new word to describe the horrors of the Holocaust and to get the international community to enact laws to prevent further genocides. His goal was achieved when the Convention on the Prevention and Punishment of the Crime of Genocide (UN Genocide Convention) officially entered into force in 1951, defining, in its Art. II genocide as "any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical heritage or a national, ethnic, racial or religious group:

(a) murder of members of the group

(b) serious injury to the physical or mental integrity of the members of the group;

(c) deliberately subjecting the group to living conditions intended to bring about its total or partial physical destruction;

(d) measures to prevent births within the group;

(e) the forcible transfer of children from one group to another;".

This conclusion, therefore, was reached not only with the sacrifice of the Jewish people in the Holocaust, but also that of the Armenian people, decimated in the first great genocide of the twentieth century.

Hitler and his accomplices conceived and carried out Hitler's own Holocaust precisely because German officials (Germany was an ally of the Ottoman Empire in World War I) witnessed and actively participated in the methods by which the systematic extermination of Armenians was perpetuated.

Once back home, they reported this to the future Führer, who, in 1939, declared: "Who is still talking today about the annihilation of the Armenians? Already in 1931, in an interview with the Leipziger Neueste, Hitler had said, "Everywhere, people everywhere expect a new world order. We intend to introduce a great repopulation policy... Think of the biblical deportations and massacres of the Middle Ages... And remember the extermination of the Armenians."

Germans (there were thousands of officers stationed in the Ottoman Empire during World War I) thus witnessed - and not only - the deportations and massacres (including trains leaving full and returning empty) and provided details of them to Hitler and his collaborators. For example, one officer, Max Erwin von Scheubner-Richter, described the massacres in the eastern provinces where he was vice-consul, in a 1915 report: "with the exception of a few hundred thousand survivors in Constantinople and the big cities, the Armenians of Turkey were, so to speak, completely exterminated".

All this enabled the Führer to devise and carry out the Final Solution for the Jews, convinced that, as with the Armenians, the world would look the other way and he could carry out his criminal plan to annihilate an entire nation.

The Medz Yeghern

In a previous articleWe are talking about the Hamidian massacres, carried out against the Armenian population at the end of the 19th century under the rule of Sultan Abdül Hamid II.

Well, precisely during the Hamidian era, in 1908, there was a coup d'état in the Ottoman Empire, through which a nationalist movement, known as the Young Turks, came to power and forced Abdül Hamid to re-establish a multi-party system of government that modernized the state and the army, making them more efficient.

The ideology of the Young Turks was inspired by European nationalisms, but also by doctrines such as social Darwinism, elitist nationalism and pan-Turanism, which erroneously viewed eastern Anatolia and Cilicia as the Turkish homeland (Turks, however, are a race of Mongol and Altaic origin).

According to their visions, they aspired to build an ethnically pure nation and get rid of those elements that were not fully Turkish. In the same article mentioned above, however, we also pointed out that the Ottoman Empire was not founded on an ethnic basis, but on a religious basis. Consequently, belonging to one ethnicity and not to another was based on the system of millet defined.

The logical conclusion was that whoever was not a Muslim was not a Turk: to achieve a Turkish State purified of disturbing elements, it was necessary to eliminate the Christian subjects, that is, Greeks, Assyrians and above all Armenians, the latter considered all the more dangerous since, from the Caucasian zone of the Russian Empire, at the beginning of the First World War, Armenian volunteer battalions were formed to support the Russian army against the Turks, also involving Armenians from this side of the border.

As early as 1909, there was an extermination of at least 30,000 people in the Cilicia region. In 1913, the Committee of Union and Progress founded the Special Organization (a kind of Ottoman SS formed by prisoners convicted of the worst crimes such as murder, rape and robbery who obtained their freedom in exchange for joining this unit, as well as Kurdish tribes: this resulted in a very high incidence of rape during the Genocide) who were responsible, under the rule of the Committee of Union and Progress and, above all, the Three Pashas (the dictatorial triumvirate that ran the Ottoman Empire between 1913 and the end of World War I, composed of Mehmed Tal'at Pasha, Ismail Enver and Ahmed Cemal) for the worst crimes.

On the evening of April 23-24, 1915 (April 24 is commemorated each year as Medz YeghernThe arrests and deportations among the Armenian elite of Constantinople began, resulting, in just one month, in the death of more than a thousand intellectuals, journalists, writers and poets. Subsequently, the Young Turk government ordered the systematic elimination of ethnic Armenians and their subsequent deportation, in forced marches to the desert of Mesopotamia, under the supervision of German army officers.

Millions starved to death in the desert or were massacred, tortured and raped by Kurdish militias and the Turkish army. On the other hand, it was almost impossible for people to intervene to help these people (a decree was passed punishing those who did so with the death penalty).

The few who survived settled in Armenia, France, the United States, but also in Syria and Lebanon (where they constitute a large minority of the population).

Historians estimate that the total number of Ottoman Armenians killed in the Genocide ranges from 1,200,000 to 2,000,000 killed, although the most widely accepted figure is 1,500,000 (between 300,000 and 900,000 victims of the Greek Genocide and between 275,000 and 750,000 victims of the Assyrian Genocide). It is also estimated that between 100,000 and 200,000 Armenians were Islamized and that up to two million Turkish citizens may have at least one Armenian grandparent, often without knowledge of it.

To this day, Turkey continues to deny the facts, to the point that when, on several occasions, Pope Francis openly described it as genocide, the Turkish government and Erdogan himself were quick to react vehemently and offensively.

After the genocide: the birth of Armenia and the Nagorno-Karabakh issue

After the Medz Yeghern, Armenia declared itself independent in 1918. The 1920 Treaty of Sèvres had assigned it a considerable part of eastern Anatolia, but the founder of modern Turkey, Kemal Atatürk did not accept it and militarily occupied that region. It was another

extermination: there is talk of 70,000 Armenians massacred after 1920 in eastern Anatolia, of another 50-100 thousand in the Caucasus, where the Turks had reached as far as Azerbaijan, creating the Islamic Army of the Caucasus, under the command of Enver Pasha.

From 1922 to 1991, the Republic of Armenia was part of the Soviet Union, which froze the conflict between Armenians and Turkic-speaking Azeris with the methodologies carried out by Stalin: state atheism, forced displacement of hundreds of thousands of people and totally improper allocation of territories to one republic of the USSR instead of another.

This created a schizophrenia of borders that did not reflect the ethnic composition of the territories. Armenians, as we have seen, were not only present in present-day Armenia, but constituted a conspicuous minority, sometimes even an actual majority, in territories such as the aforementioned Eastern Anatolia, Naxiçevan ( an autonomous region of Azerbaijan), Javachezia (now part of Georgia), Artsakh (also known as Nagorno Karabakh).

The latter territory was always officially part of Azerbaijan but, in 1993, with the help of Armenia, it gained independence. The international community did not recognize this independence and the recent history of the territory is unfortunately well known.

In conclusion, the Armenian Empire mentioned in the previous article, once so vast and culturally rich, was dismembered over the centuries by various interests.

Their people suffered the worst humiliations, to the point of being decimated by a genocide, which some still do not recognize, and are today under constant threat of annihilation, even in places where the survivors of that same genocide found refuge, by dictatorial regimes (such as that of Aliev in Azerbaijan) or by Islamic extremists (such as ISIS in Syria, which even destroyed the Armenian Genocide memorial in the city of Deir ez-Zor, the destination of the forced marches and in whose desert lie the bones of millions of Armenian dead).

The authorGerardo Ferrara

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

Read more
Father S.O.S

Priestly celibacy and sexual abuse

Is celibacy the cause of sexual abuse in the Church? Do these unfortunate cases also occur in other religious denominations? What is the origin of the abuse?

Carlos Chiclana-February 17, 2023-Reading time: 3 minutes

Some see priestly celibacy as an unhealthy repression of sexual impulses, and consider that this would encourage a tendency among clergy to abuse sexually. But sexual abuse is no more frequent among celibate Catholic clergy than in other lifestyles.

Most child sexual abuse happens in the family and at home (70-90 %), committed by family members. The extra-familial (around 20 %) are perpetrated by babysitters, teachers, therapists, monitors, coaches, group or spiritual leaders of any cult and friends of the family.

– Supernatural ANAR foundation in his studio Sexual abuse in childhood and adolescence according to those affected and its evolution in Spain (2008-2019) shows that only 0.2 % of the abuses correspond to priests, compared to 23.3 % for parents. Most child molesters are heterosexual males with a partner, from the family or social circle of the abused, and act in the middle stage of life (30-50 years). 

The motivation for the abuse would be pedophilia in 25-50% of the cases. It is also related to problems of psychological or social origin: stress, relationship problems, lack of availability of an adult partner, depression, alcohol or drug abuse, increased sexual desire, antisocial personality traits, impulsive lack of control and mild mental retardation.

There is no evidence of a higher prevalence of sexual abuse in Church activities compared to other institutional contexts involving minors. This is not to downplay the importance of inappropriate behavior by some clergy, but to point out that there is no data to indicate that celibacy is the source of the problem. It cannot be affirmed that celibacy and pedophilia have a causal relationship. We can affirm that when a priest abuses, the gravity is greater because of his responsibility and because of the consequences of the fact that it is precisely a minister of Christ who is the abuser.

The abuses committed by clerics are especially sonorous and produce a media scandal that is painful and necessary to generate a change, and that many victims can finally communicate the pain, anguish, anger and shame after so many years.

The risk factors for pedophilia are temperamental, antisocial behavior, lack of relationships with peers, interest in younger people because they are weaker, passive personality traits, closed, dependent, falsely docile and remiss, but in reality concerned with pleasing superiors and keeping one's own insecurities secret. It is also influenced by traumatic experiences, genetic and physiological factors due to neurodevelopmental alterations. 

According to the John Jay Report (JJR), the percentage of accused priests is similar to that of clerics of other religions who do not live celibacy and, those who had committed sexual abuse, did not live chastity. 50-70 % of the accused priests had had sexual relations with adults after ordination (JJR). 

The second edition of the JJR (2011) concluded that only "confused" sexual identity was correlated with an increased likelihood of committing abuse, homosexual behaviors were not. The report prepared by Sullins (2018) for the Ruth Institute, noted that there is indeed a strong correlation between homosexuality in the clergy and clergy abuse. Also Prusak (2020) suggests that the perpetrators of abuse among Catholic clergy are often homosexuals.

The indications of the Catholic Church regarding the non-admission to holy orders of persons with paraphilias, disordered sexual behavior, personality disorders or other pathologies that may hinder their service to people, are clear and firm. 

According to various studies on sexual abuse in the Catholic Church, the abusers are men; the majority of priests are between 29 and 72 years old; average age is 50 years; the highest percentage of victims and aggressors were men. Abusers showed the following psychological characteristics: emotional and/or sexual immaturity (29.6%), personality disorder (21.6%), pedophilia (17.7%), alcohol abuse (13.1%), deviant behaviors (9.8%), passive behavior (5.8%), others such as anxiety, panic attacks, paranoia and hypochondria (3.4%). There are no comparable data on these characteristics in other institutions.

It seems, therefore, that priests who abuse are those who do not live their celibacy coherently and that a well-integrated celibacy would prevent abuse. Thus, the investment would be to promote that priests, like married people, live in a congruent way, their own decisions.

Spain

Omnes Forum focus: religious leaders encourage mutual understanding

The Madrid headquarters of the University of Navarra hosted the Omnes forum on interreligious dialogue, a path to fraternity. The event was coordinated by the magazine together with the Episcopal Subcommission for Interreligious Relations and Interreligious Dialogue and the CARF Foundation.

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

The issue of forum Omnes was inspired by the Human Fraternity Day, which is celebrated on February 4. The event was preceded by the signature of the Interreligious Declaration on the Dignity of Human Life. Representatives of the Islamic Commission of Spain, various Orthodox patriarchates, the Spanish Reformed Episcopal Church, the Federation of Evangelical Entities of Spain and the Catholic Church participated.

Some representatives of these confessions are those who participated in the Omnes Forum. The guest speakers were the Chief Rabbi of Spain, Moshe Bendahan, the Secretary of the Spanish Islamic Commission, Mohamed Ajana El Ouafi, and the President of the co-organizing Episcopal Subcommission, Francisco Conesa. The interventions were moderated by María José Atienza, editor-in-chief of Omnes.

You shall love your neighbor as yourself.

The first to speak was the Chief Rabbi of Spain, Moshe Bendahan, who focused his presentation on a biblical verse: "You shall love your neighbor as yourself". This phrase is essential since, as the rabbi pointed out, "any human being has the inner value of love", and that is precisely the "divine essence" that unites us all.

The Chief Rabbi of Spain, Moshe Bendahan

However, Bendahan soon warned that "love requires work" and therefore it is necessary to discern the quality with which this essence is lived. To explain this, the Chief Rabbi used the metaphor of a cab in which there are two passengers, on the one hand our divine identity, and on the other, our ego. The vehicle is our own body and the driver, our mind.

This cab driver must have clear beliefs, among which is that "love of neighbor should govern our lives". To concretize his idea, Bendahan provided listeners with a definition of love, which is "the capacity to seek the good of others".

This is where, said the Chief Rabbi, the path of fraternity in interreligious dialogue must be sought. In such a way that we can "focus not on what differentiates us, but on what unites us", being able to "see the neighbor close to oneself".

God is Father of all

After Bendahan, it was the turn of Francisco Conesa, President of the Episcopal Subcommission for Interfaith Relations and Interreligious Dialogue. The first thing he emphasized was the characteristic of religions as "promoters of fraternity", especially taking into account that the three participating confessions recognize a "God who is the Father of all".

Francisco Conesa, President of the Episcopal Subcommission for Interconfessional Relations and Interreligious Dialogue

This universal fraternity is also linked to a second significant feature immediately pointed out by Conesa, which is that "in all our religions the essence is in the practice of mercy".

Knowing these characteristics, the bishop indicated that "among believers there should be particularly this fraternity because we all seek the face of God, we all pray and share the same experience". This allows us to "seek in our own tradition what moves us to dialogue".

As examples of this "culture of encounter", the President of the Sub-Commission mentioned the efforts made by the three confessions to "defend the right to be heard in the midst of society"; to become "sentinels of the poor"; the work aimed at "working for the care of the Earth, which is the Creator's work"; or the promotion of "the sacred meaning of all human life and the value of the family".

Finally, Conesa called on all representatives of the different religions to set an example of this dialogue.

God as Creator and Lord of all

Mohamed Ajana El Ouafi, secretary of the Spanish Islamic Commission, began his speech by pointing out that "the Koran begins and ends with the idea of God as Creator and Lord of all," which allows us to see humanity as a great tree.

Through this metaphor, the secretary pointed out the importance of not becoming obsessed with the small place we occupy in that tree. On the contrary, it is essential to recognize that "plurality is a characteristic of our society".

Mohamed Ajana El Ouafi, Secretary of the Spanish Islamic Commission

"Uniqueness," stressed El Ouafi, "is only proper to the Creator. In everything else we find differences", which is not bad in itself, but allows us to practice "mutual knowledge to build bridges of coexistence".

Mohamed then went on to enunciate some proposals to boost interfaith dialogue, including "favoring and promoting mutual knowledge; presenting oneself to others (members of other faiths and the media) to avoid misunderstandings; raising awareness to foster a culture of encounter among members of different religions, focusing on what unites us; and cooperating, not settling for mere coexistence."

To conclude his presentation, El Ouafi pointed out that "it is important to avoid useless discussions. What we must do is to work so that "religions can do their bit in relation, for example, to the care of the environment or the organization of human resources".

After the speakers' interventions, the moderator opened the floor to questions from both the audience and the listeners for the following reasons streaming.

The full video of the forum can be seen below:

The World

Narrating migration: stories, faces and hopes

The Pontifical University of the Holy Cross is hosting a conference on journalistic reporting on the reality of migrants and refugees with academics, journalists and heads of humanitarian organizations.

Antonino Piccione-February 16, 2023-Reading time: 8 minutes

The conference "Communication on migrants and refugees, between solidarity and fear", promoted by the ISCOM Association and the School of Communication of the Pontifical University of the Holy Cross, together with the "Information, Migrants and Refugees" Committee, provided a new opportunity for academics, journalists and heads of humanitarian organizations to discuss critical aspects of the media system and to contribute to truthful information that is more respectful of human dignity.

With special attention to ethics and professional ethics in information and communication on migrants and refugees, the conference was attended by more than 100 people, including journalists, communication workers from organizations working on the issue and those responsible for ecclesiastical and educational institutions.

A little less than 10 years ago, the first Francis' pontificate trip to Lampedusa10 years or so later, the Russian invasion of Ukraine. These two facts, above all, have contributed to changing the perception of the migratory phenomenon and, especially, the way of reporting on it, especially from a journalistic point of view.

Ten years ago, the world's press gathered in the heart of the Mediterranean to listen to Francis' denunciation of the "globalization of indifference".

Today, the new humanitarian crisis caused by the conflict in Ukraine - which has been going on for a year now - conditions the political reading and the journalistic representation itself, to the point of affecting substantive choices, for example in terms of reception with the application of a new exceptional right of asylum.

The impact of the terrible earthquake tragedy in Syria and Turkey must also be assessed.

Describing the complexity of the reality of migration and helping to understand the interdependencies and the necessarily international dynamics of the phenomenon: this is the commitment and the challenge of a journalistic narrative that wants to be truly respectful above all of the dignity of the people involved and at the same time of the substantial truth of the facts, to which the constitutive law of the Order of Journalists of Italy, which celebrates in these very days its 60th anniversary, reminds us.

They come from neighboring countries, fleeing wars that also distress us. We have become somewhat accustomed to them, to immigrants. We see them above all for their usefulness, beyond the risks they entail and the fears they arouse.

Those who used to make instrumental use of them for electoral or propaganda purposes now have to resort to other arguments and invent new bogeymen. Immigrants are no longer "others among us", but "others among us", to be "integrated".

Humanitarian crises, along with looting, kindle pity and awaken the solidarity of peoples who are at their best in misfortune.

"Let refugees be protagonists of their own representation, so that they can speak with authority, political intent and collective voice. And participate in the decision-making process". This is how Chiara Cardoletti, UNHCR Representative for Italy, the Holy See and San Marino, opened the day's proceedings, highlighting how the United Nations Refugee Agency "has been working for 10 years to support ethical journalism, so that immigration and asylum issues are the subject of training and professional development. Reporting on asylum seekers, refugees, victims of trafficking and migrants must be based on the correct use of language and adequate safeguards for all those who have sought and obtained protection, without undermining the right to information".

The migratory phenomenon has been one of the areas in which Italian journalism (and not only) has been able, at least in part, to correct its approach. Starting from this premise, Vittorio Roidi, master of journalism and professor of ethics and professional deontology, observed how "the men and women who died in the waters of the Mediterranean in a desperate attempt to escape to a fate of poverty and despair represented one of the great themes of the last part of the last century. We realized that we could not treat them as numbers, but that they were the protagonists of one of the most shocking dramas of our time. And we tried to change the language, to give a more human and less superficial dimension to our stories".

The Charter of Rome, the deontological document adopted by Italian journalists on information and migrants, was the first concrete result of this reflection, "even if," according to Roidi, "the results of this work are perhaps not the desired ones".

Cardinal Augusto Paolo Lojudice, Metropolitan Archbishop of Siena and member of the Migrants Commission of the Italian Bishops' Conference, pointed to the words of Pope Francis - "It is not enough to welcome migrants: we must also accompany them, promote them and integrate them" - as a clear outline "also to be able to narrate migration correctly and far from any form of pietism and instrumentalization".

Their work, their capacity for sacrifice, their youth and their enthusiasm enrich the communities that welcome them. "But this contribution could be much greater if it were valued and supported through specific programs."

Gian Carlo Blangiardo, president of ISTAT, reflected on the migration phenomenon according to statistical data, referring to the growth recorded in Italy in recent decades: "We have gone from a few hundred thousand units in the 1980s to over 5 million at the last census count in 2021, so the foreign population has undergone major transformations, both in terms of inflows and in the structure of presences: from workers to families, from foreigners to citizens".

Among the positive effects, the functionality found in the labor market and the significant, although not decisive, contribution on the birth rate front. A contribution to the development of our country", in Blangiardo's opinion, "that must be valorized within the framework of appropriate government initiatives, in full awareness of a world demographic panorama in which population growth is totally concentrated in the poorest countries".

During the first panel -The war in Ukraine and conflicts in the world: effects on the migration phenomenon-, discussions were held, moderated by Father Aldo Skoda (Pontifical Urbaniana University), Matteo Villa (ISPI), Valentina Petrini (Il Fatto Quotidiano) and Irene Savio (El Periódico).

The latter focused in particular on the effects of the Russian military offensive in Ukraine, which has caused "the flight of 8 million people, in addition to 5.4 million internally displaced persons, according to UN figures. Many are forced for the second or third time to flee their homes, leave everything behind and go to live in a new place".

On the unprecedented response of the EU countries, the analyst of El Periódico acknowledged "the adoption of policies in favor of refugees very different from those used in other parts of the world, as well as various programs to help the Ukrainian population and to speed up the bureaucratic procedures for the recognition of refugee status". And yet, some 5 million Ukrainians have decided to return to their country in recent months."

Questioned on the subject of propaganda and manipulation in times of war, Petrini dedicated his reflection: "Today, keeping one's own population in the dark about what is really happening in Ukraine is a priority for Putin. Fostering European discontent with the Ukrainian war refugees was one of the first manipulative strategies he undertook, through disinformation: machines that are recycled on the topic of the moment and that have in common the victim, in this case the migrants, the refugees, and the macro-objective of destabilizing entities such as the European Union. Putin is no stranger to such operations. He has been trying for years to corrupt Western democracies, financing nationalist movements, giving money to parties without euro, trying to contaminate elections and political debate."

Among forced migrants, people forced by wars to leave their homes, two out of three remain displaced in their country of origin. "Of the last third who leave the country," observes Matteo Villa, "the vast majority remain in neighboring countries, hoping to return home sooner or later." Of course, the increase in protracted crises around the world makes it more likely that those who have left the country will then make a second migration to more distant places. "In the case of Ukrainian refugees (the words are important: refugees, not displaced, because they are protected on a temporary rather than permanent basis), the proportions are not the same because Europe has taken steps to welcome Ukrainians on an unprecedented scale, and has even allowed them to choose their country of destination within the EU."

"But the risk for them" - in the opinion of the ISPI researcher - "is that this kind of 'time-bound' reception comes to an end, and that the views of European societies and governments change. We have to work to narrate these forced migrations, especially to underline their successes, which there are: in some European countries, up to 40% of Ukrainian refugees have already found work."

Integration or inclusion: the challenge of welcoming. This was the title of the second session, moderated by the notary Vincenzo Lino and opened by Ida Caracciolo (University of Campania Luigi Vanvitelli), with the fundamental and clear distinction made by international law between the status of refugee and that of migrant.

"While the sovereignty of States" - Caracciolo pointed out - "knows important and consolidated limits with regard to the reception and integration/inclusion of refugees, the treatment of migrants is still largely left to the discretion of States. Only the corpus iuris The general human rights framework (the two United Nations Covenants of 1966 on civil and political rights and on economic and social rights, the European Convention on Human Rights of 1950 and the Charter of Fundamental Rights of the European Union of 2000) applies to both categories, being centered on the individual as such".

Regarding the valuable work of Centro Astalli, Donatella Parisi, its Communications Officer, drew attention to the gradualness and complexity of the process of integrating asylum seekers and refugees. "A process," she said, "that involves different spheres: economic, legal, social, cultural. For this reason, Centro Astalli carries out projects of social accompaniment and cultural awareness. From the first day of reception we work with refugees to improve their opportunities for inclusion and combat racism and xenophobia. Immigrants, with their demand for integration, have been at the heart of the Community of Sant'Egidio since the late 1970s, when they began to be a significant presence in Italian society. Over the years, the commitment to welcome and integration has been growing, in Italy and around the world. Language and culture schools were born. With the humanitarian corridors, a legal and safe immigration route has been created". 

Massimiliano Signifredi (press office of the Community of Sant'Egidio) highlighted some of its particularities: "Thanks to the collaboration with the Italian Protestant Churches and the Italian Bishops' Conference, the humanitarian corridors project, based entirely on civil society and replicated also in France and Belgium, has already allowed more than six thousand vulnerable refugees to reach Europe safely, becoming a model of integration. Those who have been accepted have immediately learned the language and found work. The humanitarian corridors have inaugurated a different narrative of immigration, rescuing this epochal phenomenon from instrumentalization and fear."

Raffaele Iaria (Fondazione Migrantes) coordinated the closing debate - The care of words and respect for people: the ethics of those who report -, animated by the testimony of some journalists who have been reporting on the migration phenomenon for years.

"We remain concerned about the consequences of the flows while there is a constant depersonalization of the migrant," warned Angela Caponnetto (RAI), questioning "European governments increasingly divided on the issue, 8 Member States have even asked to review the right of asylum, considered a push factor for those who try to reach Europe hoping for a better life, with the risk of increasingly locking themselves in a 'fortress'." In this context, the role of the reporter is fundamental in shaping thousands of human lives that risk remaining only soulless shadows."

Anna Meli (Carta di Roma Association) evoked the words of Valerio Cataldi (president of the Association), for whom "in the last ten years the "fear machine" has been consolidated, starting in spring with the alarm of "a million people ready to leave from the coasts of Libya" and continuing with the count of arrivals in Italian ports. An anxiogenic dynamic, a trickle of figures that arouses anxiety and produces fear. Where reality, real life, the substantial truth of the facts are something else".

'Emergency', 'indiscriminate reception', 'invasion'. What terms do we use to talk about immigration? To what extent do the words we choose correspond to reality? Are we really able to contextualize the migratory phenomena that affect our country and Europe? These are the questions that Eleonora Camilli raised at the end of the conference. For the Social Editor journalist, "we are confronted with the often distorted narrative of immigration. And about the double standards of protection, reception and narrative between different migratory flows: in particular between the arrivals via the Mediterranean or the Balkan route and the extraordinary flow of refugees from Ukraine".

The authorAntonino Piccione

Read more
Evangelization

Angel MirandaIn sports we discover traits of ecclesial service".

The celebration of the I Jornada Sports and Faith highlights the Church's commitment to a specific pastoral approach in this area, which Pope Francis himself especially encourages.

Maria José Atienza-February 16, 2023-Reading time: 6 minutes

On March 9 and 10, the headquarters of the Salesian school in Pamplona will be hosting the I Conference Sports and faith. A meeting organized by Salesianos Pamplona, in collaboration with the Archbishopric of Pamplona and Tudela and that it wants to be "the starting point to take advantage of sport as an instrument of evangelization", as pointed out Litus Ballbe, priest and responsible for the Pastoral of Sport of the Spanish Episcopal Conference at the presentation of this event.

Ángel Miranda, director of Salesianos Pamplona, has talked to Omnes about this day in which will participate, among others, professional athletes such as Enhamed Enhamed, Paralympic athlete, directors of sports schools such as Ignasi Talo, Director Brafa Sports Center o Angelo De Marcellis, director of the Pastoral Sports Ministry in Teramo and president of the Italian Sports Center of the province of Teramo.

The Salesian Family has always paid great attention to sports as an area for the development of human and Christian virtues. How is the practice of sports conceived within this vision of faith?

-The question posed has two implicit questions, one more focused on the Salesian approach to the subject and the other on a general vision of sport.

When the Salesian family considers the identity of any of its presences, it refers to the original focus of the pastoral proposal of the Salesian Family. Don Bosco which is synthesized in four words to define each work as "house" for those who do not have one, "school" for those who do not have one, "church" for those who do not attend it, and "courtyard" where to meet and live with friends.

It is clear that the practice of sports is easily framed within the Salesian "courtyard" (some ecclesial documents place it, curiously enough, within the "courtyard of the Gentiles" as a great clue to the believing conception of the practice of sports.

When it comes to contemplating sports practice from the perspective of faith, perhaps someone will try to take a look at it from the perspective of faith. middle way proposing Jesus in long "athletic marches" or nautical sports on the lake, more or less "underwater" fishing, or perhaps mountaineering, supposedly at the service of the mission.

The meeting that is being prepared is not so much along these lines as in an approach more oriented to the "dialogue" between the practice of sports and faith. A dialogue that assumes an anthropological vision of the person who practices, who directs, who animates or who in one way or another approaches the practice of sports.

In other words, the conference was born from a double question. On the one hand, if in the practice of sport your "doing" qualifies and enhances the "being" of the people who enter your field. On the other hand, if, as a practitioner or user of sport, you are able to discover or find in sport some keys that open you to a vision and meaning of life where the believing dimension of the person has a space. That way it is possible to open the way to a reading of the practice of sport, if not better, at least different.

What does sport bring to young people in their Christian life? 

-First of all, it is important to emphasize that the design of our day is perceived more as an opportunity for an open dialogue between the practice of sports and faith, also for any young person, of any confession, of any experience and level of development of the transcendent dimension of his or her life.

Nevertheless, speaking from our Christian perspective, it does not hurt to remember that the Church serves the extension of the Kingdom in four ways: the proclamation of the Kingdom, the encounter in the community, the celebration of faith and life, and the service to our brothers and sisters.

Without pretending to develop this reflection, and sticking to the meaning of the question, it is easy to discover in sports practice traits of these four dimensions of ecclesial service insofar as it announces and transmits values of encounter, coexistence, help, availability; it is a place of encounter, collaboration, ability to share goals, coexistence; it makes possible the integral development of the person in the environment of concrete values and, in addition, it becomes a time and space for joy, celebration and improvement of coexistence.

Another thing is to remain in the external signs, ... the sign of the cross in its infinite varieties of speed and gesture when going out to the field, the protective stamps inside the luggage, the sending to heaven or to the unknown infinity of the triumph and so many and many ... evocations of a "something" or of a "someone" more or less close that surpasses us and raises deep questions to the life and to do of our day to day. As you will understand, this opens a whole track to that double reading of what sport brings to the person who is in the process of contemplation, openness, socialization, projection of one's own existence and the possibilities of a sport practice that favors the physical, social ethical development and, why not! the opening to the transcendence of individuals and groups.

sport and faith
Litus Ballbe, Ángel Miranda and Javier Trigo at the presentation of the I Conference "Sport and Faith".

We often get to know incomplete sides of sport: either the top stardom or the "underworld" of different disciplines. How can we avoid these two slanted views of sport and get to know it and experience it in a holistic way?

-I place this question in the look. The "look" belongs to the person. It is the person who, in different ways, perhaps in different ways, looks, sees, contemplates, admires, celebrates, and shares or practices the sport activity.

It is or are the people who applaud, shout, comply or not comply with regulations, hire, pay, reject or collaborate, with more positive or negative visions of the practice of sports. As the Gospel says, what "comes out" of us, from the heart, is what stains, not what enters...

That is why our perspective towards young people is fundamentally educational. Enabling young people and, why not older ones, practitioners to learn to win and lose, to be the most brilliant or the good collaborator, to value their own success and that of others, to be a starter or a bench player, to accept or reject the other, the different, to strive to improve, to respect the rule and the law, ... We can go on! Only in this way, although we will not "avoid" the "slanted" looks, we will be helping the growth of generations of people with healthy critical approaches to so many ethical, economic, social and not only sporting "slants" that we discover in our environment.

What role do educators and families have in the growth of virtues through sports practice? 

-I think it is pointed out in the tone and content of the conversation we have been having. And here, the social vision and the plural praxis of the family reality will require an almost kaleidoscopic view of the role that all of them can and should play.

Assuming the family as first and foremost responsible for the education and integral development of their children, it is clear that, to the extent that sport is part of their reality and life, it will be necessary to admit functions of support, control, adaptation to reality, establishment of educational priorities and positive channels of socialization through sport, harmonization of ideals and goals, etc. and all within the horizon of a sport practice that, in the process of integral development of the person, is a "means" and not an "end" determining the meaning of life of young people.

And here, a complementary question arises that has to do with the "education of parents" who, beyond the environment, the media, personal or group images or criteria of educational and social integration, need to "learn to choose and accompany" the processes of growth and integral development of their children.

Transferring this approach to the activity of educators, coaches, monitors, sports organizations, sports policy makers, companies providing financial support, etc. to the frame of reference of our meeting, we will discover that we are more in a phase of search than of response, of project than of results, of dialogue than of debate, and all with that which we normally understand as "sports spirit".

In the case of this Sport and Faith Day, how was the proposal born? What were the inspirations for the different presentations? 

-Last October, a meeting of people and institutions related to sports took place in the Vatican under the slogan "....Sports for all"The event was attended by entities from different levels of the Spanish Church and was subsequently echoed in the proposal for a specific national conference on the subject, which has been crystallizing under the organizational support of several entities of the Church in Navarra.

For this purpose, we count on an environment and a rich local history of people and organizations close to the professional and amateur sports activity, generating over time the identity traits of the people and the town in the environment of a popular sports activity with undeniable fruits of social integration.

In this frame of reference, the group of educational-cultural entities has not been lacking in coherence with its believing reflection on the pastoral care of or through sporting activity, which proposes the convenience of making a reflection open to dialogue between two realities that form an indivisible part of its ordinary activity.

We are therefore talking about a day of creative and imaginative dialogue on the possibilities of generating processes of integral growth of people through a sporting activity where there is no lack of values and experiences of development of a sense of life open to transcendence. A very concrete activity of dialogue between faith and culture, where sport is made present as "good news" for our recipients and the practice of sport as an aid to the growth of people in their level of openness to the "Good News" of Jesus and the Church.

A day that has tried to harmonize different contents and messages around the idea of a Church open to the world of sports, personal experiences of living the faith in the practice of sports, the organization and development of sports according to the educational-religious identity, if any, of the organizations and the exchange of lines of social commitment from sports. The day will also close with a more group and assembly work on proposals for pastoral action in the environment of sports activities.

Progressives vs. abortionists

It is necessary to go a step further, as some sisterhoods have already done, creating help centers for pregnant women or collaborating in some way with other social initiatives with the same purpose.

February 16, 2023-Reading time: 3 minutes

 The short news is that the Constitutional Court has rejected by majority the appeal of unconstitutionality, filed 13 years ago, against the Organic Law 2/2010, of March 3, on sexual and reproductive health and the voluntary interruption of pregnancy, better known as the Abortion Law. 

The aforementioned Organic Law is declared fully constitutional and may be enacted in the same terms in which it was approved by Congress.

In this matter, I believe that it is not enough to proclaim a rejection, a simple opposition. It is necessary to go into detail in order to substantiate this opinion.

The Court has rejected, as we have said, the appeal filed in 2010 by the PP against the aforementioned law, approved under the government of José Luis Rodríguez Zapatero, by not endorsing the draft sentence proposed by Judge Enrique Arnaldo, in response to that appeal.

In this draft, the rapporteur understood that the aforementioned law was compatible with Article 15 of the Constitution ("....Everyone has the right to life..."), although it had reservations regarding the regulation of the information to be provided to the woman before making the decision (Art. 17.5), by not obliging her to receive it verbally, and the protection of the right to conscientious objection of healthcare personnel (Art. 19.2), as it was felt that the wording of the regulation in the proposed terms left a margin of interpretation that left objectors unprotected.

Beyond these clarifications, there are some points that should be emphasized, the most decisive of which, perhaps, is the recognition of abortion as a "fundamental right that protects the right to life..., to ideological freedom and to non-discrimination" (art. 12).to ideological freedom and non-discrimination" (art. 12), thus contrasting the supposed right to abortion, or the right to the life of the unborn, with the right to life of the woman, and also considers that the acceptance or not of abortion is an ideological question, and that respect for life becomes relative, depending on the opinion of each individual. It is also striking that abortion is approved so that women do not feel discriminated against, discriminated against whom?

Article 15.b), which establishes the authorization of abortion within the first twenty-two weeks of pregnancy whenever there is a risk of serious anomalies in the fetus, is ambiguous, as it leaves a wide margin of discretion to interpret what "serious anomalies" are and whether they are irreversible.

While the TC was ruling, the Congress has already modified the law in an even more radical sense, by eliminating the three-day period of reflection before abortion and allowing young women to have an abortion from the age of 16 without parental permission, in addition to prohibiting any activity, near abortion centers, aimed at offering alternative information to women who go to these centers.

We have expanded on the content of the law in order to have a clear, albeit succinct, idea of the current state of the matter.

In view of this situation, it is no good to think that this is a personal matter that concerns those who abort or perform abortions; but this is not so, the deterioration of society affects us all and it is the responsibility of all, not only of Christians, to intervene to correct this drift.

The brotherhoods are public associations of the faithful of the Catholic Church that have among their missions, entrusted by the Church, "the sanctification of society from within" (cfr. c.298 CIC). Thus the participation of the brotherhoods in the defense of the life of the unborn is not a minor matter, nor is it optional, it is part of their mission.

A defense that goes beyond institutional declarations. It is necessary to go a step further, as some sisterhoods have already done, creating help centers for pregnant women or collaborating in some way with other social initiatives for the same purpose.

It is also decisive to enter into the battle of public opinion, with well-founded opinions, dismantling the idea that those who deny individual liberties and the right to life are progressives; no, progressives are those who are committed to the recognition of the dignity of the person and the defense of his fundamental rights, as stated in the Universal Declaration of Human Rights (United Nations 1948), among them "the right of everyone to life" (art. 3) and "to legal protection, without discrimination" (art. 7). This opens up a field of work for the sisterhoods that urgently needs to be explored.

The authorIgnacio Valduérteles

D. in Business Administration. Director of the Instituto de Investigación Aplicada a la Pyme. Eldest Brother (2017-2020) of the Brotherhood of the Soledad de San Lorenzo, in Seville. He has published several books, monographs and articles on brotherhoods.

Sunday Readings

The greatness of forgiveness. Seventh Sunday in Ordinary Time (A)

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

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

Today’s first reading calls on the people to share in God’s own holiness: "Be ye holy, for I, the Lord your God, am holy." And what does this holiness consist in? Not in displays of power, nor in sublime wisdom; not even in miracles. It consists in the firm rejection of resentment while also making any necessary reprimands. No grudges but open correction Essentially, holiness is love of others: “You must love your neighbour as yourself. I am the Lord.” And God himself, in his inner life, is love. 

I wrote last week that "the Old Law focused more on social morality – at least as it came to be understood’." It actually also spoke of inner attitudes but all too often ancient Israel limited righteousness to outward observance. Jesus merely insisted that holiness involved interior transformation and raised the bar to an even higher level. And we see this particularly in the two antitheses we read today, which are the last two of the six famous antitheses he gave in the Sermon on the Mount.

Our Lord refers to a command given by God on Mount Sinai: "an eye for an eye, a tooth for a tooth". If we consider this brutal today, it is because we are seeing it with Christian eyes. In its time it was a step forward, introducing a basic sense of justice: a crime must be paid for by a proportionate punishment, not violent revenge. But Jesus, without repealing this command justice is still required), adds the new dimension of Christian meekness. Evil is overcome through a response of meek generosity more than through equivalent retribution. "But I say unto you..."Don’t resist evil; turn the other cheek; if they take your coat, give your cloak too; give to one who begs and borrow to one who asks. In other words, evil is smothered when suffered with generous meekness – as we see Our Lord doing on the Cross.   

And the final antithesis is the most demanding and God-like of all. "You have heard that it was said, 'You shall love your neighbor and hate your enemy.'But where does God say ‘hate your enemy’? He actually doesn’t. ‘It was said’ by Jewish tradition, not written in divine Scripture. It was a good example of how God’s law had been diluted, even corrupted, over time. And so Jesus, while confirming and elevating what was true in Israel’s law, corrects what was false.

He then calls on us to "love your enemies and pray for those who persecute you.", just as God the Father blesses all, evil and good, with rain. There is no merit in loving only those who love us: even pagans and the hated tax-collectors do that. But in order to share in God’s holiness, we must love all without distinction. "Be ye therefore perfect, even as your heavenly Father is perfect." And so once again we see, holiness – perfection – is love.

Homily on the readings of Sunday 7th Sunday in Ordinary Time (A)

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

The Vatican

Pope Francis: "The proclamation must give primacy to God".

In his catechesis on "the passion to evangelize, apostolic zeal", Pope Francis stressed this morning in the Paul VI Hall packed with faithful that "only those who are with Jesus can bring the Gospel", and that the main message is: "He is close to us".

Francisco Otamendi-February 15, 2023-Reading time: 4 minutes

During the general audience, the Holy Father resumed the cycle of catecheses on the apostolic zealThe proclamation of "the joy of the Gospel," which is born of a relationship with God. After "having seen in Jesus the model and the master of proclamation, we move on today to the first disciples," the Pope said. Last Wednesday, Francis synthesized and commented on his recent apostolic journey to the Democratic Republic of Congo and South Sudan.

As usual, a summary of the catechesis was translated into several languages, including Arabic. Before giving the Blessing, the Pope invited everyone to "bear witness to the Gospel every day", and recalled "the beloved and martyrized Ukraine"He prayed that "his cruel sufferings would soon come to an end". Earlier, he had also prayed in a special way for the sick.

"This is what must be said, first and foremost: God is near. We, preaching, often invite people to do something, and that is fine; but let us not forget that the main message is that He is close to us," began the Pope, who divided his catechesis into three parts: why announce, what to announce, and how to do it, commenting on chapter 10 of the Gospel according to St. Matthewwhich he invited to read.

"The proclamation must give primacy to God, and to others the opportunity to welcome Him, to realize that He is near," Francis stressed as he reflected on the first disciples. The Gospel tells us that 'Jesus appointed twelve to be with him and to send them out to preach' (Mk 3:14). This means that 'being' with the Lord and 'going out' to proclaim him - we could say, contemplation and action - are two dimensions of Christian life that always go hand in hand.

In the final synthesis, the Pope pointed out that "the gift of knowing Jesus, which we have received freely, we are also freely called to share with others. What we proclaim is the love of God, which transforms our lives. And the way to transmit it is with simplicity and gentleness, without attachment to material goods and together, in community. No one goes alone, the Church is missionary, and in mission she finds her unity".

"I encourage you to read the Gospel often and to confront our lives and our apostolates with the words of Jesus, which show us the way to be disciples and missionaries after the measure of his Heart. May God bless you," the Pope said.

"The announcement is born from the encounter with the Lord".

In the introduction to his message, the Pope affirmed that "There is no going without being", and neither is there "being without going". First of all, there is no going without being: "Proclamation is born of an encounter with the Lord; all Christian activity, especially mission, begins there. Witnessing to him, in fact, means radiating him; but, if we do not receive his light, we will be extinguished; if we do not frequent him, we will carry ourselves instead of him, and all will be in vain. Therefore, only he who is with Jesus can carry the Gospel of Jesus".

"But, equally, there is no being without going," he added. "In fact, following Christ is not an intimate fact: without proclamation, without service, without mission, the relationship with Him does not grow."

The Holy Father noted that, in the Gospel, the Lord sends the disciples before they have completed their preparation. "This means that the experience of mission is part of formation. Let us remember then these two constitutive moments for every disciple: to be and to go. He called the disciples before sending them out, Christ addresses a discourse to them, known as the "missionary discourse". It is found in chapter 10 of the Gospel of Matthew and is like the 'constitution' of the proclamation".

In relation to the three aspects mentioned above, these were some of the Pope's words:

1) Why proclaim. "The motivation lies in five words of Jesus that will do us good to remember: 'Freely you received it; freely give it to others' (v. 8). The proclamation does not start from us, but from the beauty of what we have received freely, without merit: to meet Jesus, to know him, to discover that we are loved and saved. It is such a great gift that we cannot keep it to ourselves, we feel the need to spread it; but in the same style, in gratuitousness". "The joy of being children of God must be shared with our brothers and sisters who do not yet know it! This is the reason for the proclamation.

2) "What to announce? Jesus says: 'Go and proclaim that the kingdom of heaven is at hand' (v. 7). It has been related at the beginning.

3) How to announce. "This is the aspect on which Jesus elaborates the most; 'I send you out as sheep in the midst of wolves' (v. 16). He does not ask us to know how to face the wolves, that is, to be able to argue, counterattack and defend ourselves. We would think like this: we become relevant, numerous, prestigious and the world will listen to us and respect us. No, I send you like sheep, like lambs. He asks us to be like this, to be meek and innocent, ready to sacrifice; in fact, the lamb represents this: meekness, innocence, surrender. And He, the Shepherd, will recognize His lambs and protect them from the wolves".

On this aspect, added the Pope, who is the Pastor of the universal Church, as indicated in point 882 of the Catechism of the Catholic Church, "it is striking that Jesus, instead of prescribing what to take on mission, tells us what not to take"; "that we should not rely on material certainties, that we should go into the world without worldliness. This is how it is announced: showing Jesus more than speaking about Jesus". "And finally, going together: the Lord sends all the disciples, but no one goes alone. The apostolic Church is entirely missionary and in mission she finds her unity," he concluded.

The authorFrancisco Otamendi

Spain

Leaders of different denominations remind that human dignity "does not depend on social consensus".

Representatives of different religious denominations present in Spain have signed the Interreligious Declaration on the Dignity of Human Life in the face of laws in which, in some cases, human life is seriously unprotected, such as abortion or euthanasia.

Maria José Atienza-February 15, 2023-Reading time: 4 minutes

The Spanish Bishops' Conference has hosted the signing of the Interfaith Declaration on the Dignity of Human Life and the Dignity of the Human Persona. The text has been signed by representatives of the Islamic Commission of Spain, different Orthodox patriarchates, the Spanish Reformed Episcopal Church, the Federation of Evangelical Entities of Spain and the Catholic Church.

The statement responds, as Rafael Vázquez, secretary of the Episcopal Subcommission for Interconfessional Relations of the EEC, to the "common concern about "the approval of laws in which human life is left unprotected". Among them, Vázquez specifically pointed to the law of euthanasia and that of the abortionratified a few days ago by the Spanish Supreme Court.

Mohamed Ajana, secretary of the Islamic Commission of Spain, Bishop BessarionTimotei, Metropolitan of the Orthodox Church of the Ecumenical Patriarchate, Msgr. Patriarchate of RomaniaAndrey Kordochkin, Orthodox Church of the Moscow Patriarchate; Carlos López, Spanish Reformed Episcopal Reformed Church and Carolina Bueno, executive secretary of the Federation of Evangelical Entities of Spain were the signatories of this declaration together with the Secretary General of the Spanish Bishops, Francisco César, EEC Secretary General.

The debate on life "must respectfully welcome everyone's opinion".

"With respect for the representatives of the three branches of government and their democratic legitimacy," the representatives of the various denominations stressed, "we want to offer a voice to the debate on life, which must respectfully welcome the opinion of all. Also of those who make this reflection on the basis of their religious convictions".

Before the signing, Carolina Bueno and Mohamed Ajana were in charge of reading several verses from the Bible and the Koran in which the commitment to the protection and defense of life, especially the most defenseless, is firmly expressed.

– Supernatural Interreligious Declaration on the Dignity of Human Life specifically reflects the concern of the faithful and religious leaders about laws that go "not only against the principles of the Creator, but also against the most essential of human rights: the right to freedom of thought and conscience. right to life"and recalls that "human dignity does not depend on life circumstances or social consensus, but is an intrinsic quality of every human being, whose rights must always be respected".

Caring for life, a sign of progress

In this line, the text underlines the duty to protect life "from the beginning to the end" and that this defense and care "especially of the weakest, are signs of the progress and prosperity of a society and such respect cannot be considered a step backward or contrary to freedom".

The different denominations are not unaware of the "complex situations, of apparent conflicts of rights, which are difficult to resolve" and which often surround the "reasons" for these laws, but recall that these "profound ethical and moral dilemmas cannot be resolved in a generic way by sacrificing one of the fundamental rights affected (in this case, the right to life) by making the other prevail".

In addition, they ask the faithful, society in general and the political community "to reflect once again and make a commitment to cooperate and work together so that all human life may be protected".

Text of the Interreligious Declaration on the Dignity of Human Life

From respect for the representatives of the three branches of the Spanish State, Legislative, Executive and Judicial; from recognition of their democratic legitimacy as public servants to dictate laws, administer justice and exercise delegated power in representation of popular sovereignty; not doubting that they work in good conscience and in good faith for the common good; we the undersigned wish to state the following:

  • That, as representatives of the main religious denominations: Islamic Commission of Spain, Federation of Evangelical Religious Entities of Spain (FEREDE) Orthodox Church of the Ecumenical Patriarchate, Orthodox Church of the Patriarchate of Romania, Orthodox Church of the Patriarchate of Moscow, Spanish Reformed Episcopal Church (IERE) and Catholic Church, we observe with growing concern how for decades, in our country, laws have been promoted and approved in which, in some cases, human life is seriously unprotected, legislating not only against the principles of the Creator, but also against the most essential of human rights: the right to life.
  • That life is a gift of God for the whole of creation and humanity.
  • That human dignity does not depend on life circumstances or social consensus, but is an intrinsic quality of every human being, whose rights must always be respected.
  • That every human life, therefore, in its inviolable dignity, must be protected from beginning to end.
  • That respect for the dignity of life of all human beings and their fundamental rights, especially of the weakest, are signs of progress and prosperity of a society and that such respect cannot be considered a step backward or contrary to freedom.
  • That we understand that there are complex situations, of apparent conflicts of rights, which are difficult to resolve; but we understand that profound ethical and moral dilemmas cannot be resolved in a generic way with the sacrifice of one of the fundamental rights affected (in this case, the right to life) by making the other prevail.

For all these reasons, as representatives belonging to different religious confessions but united in the defense of life, human dignity and human rights - especially of the most vulnerable - we ask our faithful, society in general and the political community to reflect once again and assume the commitment to cooperate and work together so that all human life may be protected and safeguarded as a gift from God, endowed with the highest dignity.

In Madrid, on February 15, 2023

Sign the Declaration

- Dr. Mohamed Ajana, Secretary of the Islamic Commission of Spain

- Bishop Bessarion, Metropolitan of the Orthodox Church of the Ecumenical Patriarchate

- Timotei, of the Orthodox Church of the Patriarchate of Romania.

- Rev. Andrey Kordochkin, Orthodox Church of the Moscow Patriarchate

- Bishop Carlos Lopez, Spanish Reformed Episcopal Church

- Ms. Carolina Bueno, Executive Secretary of the Federation of Evangelical Entities of Spain.

- Francisco César, Secretary General of the EEC

Why can't we get along?

In the relationship with others, in marriage, we need to recover the "we" as opposed to the "I", and that requires effort, because you and I have a natural resistance to donate ourselves, to lose so that we all win.

February 15, 2023-Reading time: 3 minutes

The bad guy is always the other. It happens in international politics, in parliaments, in institutions, in marriages and even within the Church. Why can't we get along? There is an explanation: it is called sin and, although it is a term that today has lost much of its meaning, in reality it is the explanation for most of the evils of our world.

Sin, in common language, is related in a childish way, with what is forbidden, not with what is bad, that is why we even see it as an advertising hook in slogans and commercial brands.

The word refers us to pleasure, to adventure, to transgression or to leaving the established. The loss of innocence has become a value because, by erasing God from our lives, we convince ourselves that we are free.

The problem is that, as in those parties that teenagers organize, believing themselves to be older, when their parents are not at home; in the end, freedom ends in disorder and, sometimes, with the police or the ambulance at the door.

To speak of sin today, in our secular and apparently adult and self-sufficient societies, is an anachronism because we live in the belief that there is no one above us, that we are accountable only to our own conscience -which curiously enough is usually a merciful and understanding judge of ourselves and demanding and inquisitive with everyone else-.

To ignore sin, or rather, the concupiscence or inclination to evil that all human beings have, distances us more and more from reality and submerges us in a world of unrealizable fantasies.

That is why many couples get married really thinking that they will do it forever, but eventually see that it is impossible; that is why many politicians convince themselves that their ideas will put an end to the world's problems and then cannot help but spoil it more and more; that is why national politics is increasingly polarized and lacking in consensus; that is why the major international blocs sharpen their knives or rather ready their nuclear briefcases.

Since "I" am the measure of all things, the only just judge who knows right from wrong, the bad guys are always the others. It does not cross my mind to think that the person, or the political party or the nation in front of me might also be legitimately seeking good in their own way.

We magnify their defects and mistakes, and minimize their virtues and successes. And I am not only talking about knowing, as any intelligent person knows, that we can all humanly fail (the best soccer players miss a penalty), but also about realizing that behind my intention there is easily hidden, unconsciously, a certain selfishness. And selfishness (economic, emotional, power, group...) is the natural enemy of the common good.

A marriage is not the cohabitation of two individual interests; a people or a nation is not the sum of small individualities.

We need to recover the "we" in front of the "I", and that requires effort, because you and I have a natural resistance to donate ourselves, to lose in benefit of all of us winning.

Ignoring sin does not make us freer, but more slaves to our selfishness, a force that begins by destroying those closest to us, but that spreads like a virus and ends up killing us ourselves because we are made to live in family, in community, to be a people. Hence the suicidal drift of the West, ever older and without generational replacement.

The "know thyself" of the Delphic oracle was missing a fundamental premise: God. Without knowing God and his message, we cannot fully know ourselves and will continue to sin - yes, that old word - or, in other words, to destroy the ties that bind us to our neighbor and give us meaning.

The men and women who work for the common good are those who do not remain on the surface, but who discover, behind the layer of makeup with which we all face the world, a weak being capable of being dragged down by evil at the first sign of change.

He who knows himself, discovers a root wound that inclines him to seek his own interest over that of others and fights against it. And he who is able to reach there, does not remain in the sadness of discovering his own failure; but finds much lower, in the depths, a desire for good, for truth, for beauty, for love.

St. Augustine, for example, a great sinner, discovered this and left us this phrase with which I would like to close this article, leaving the sweet taste of hope. And the fact is that, in spite of our sins, which are many, "God is closer to us than we are to ourselves".

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.

Culture

Galileo: a convinced Christian

Galileo Galilei was an Italian astronomer, engineer, mathematician and physicist, closely related to the scientific revolution, he was also a convinced Christian. And no, he was not killed by the Inquisition.

María José Hernández Tun-February 15, 2023-Reading time: 3 minutes

It has been heard that science and faith cannot share a common place, since the sciences are "the certain knowledge of things by their causes," according to the Aristotelian view.

On the other hand, faith, the truth of which is revealed, or, as it indicates that Catechism of the Catholic Church (CCC), is that which comprises an adherence of the intelligence and will to the Revelation that God has made of himself through his works and words.

However, throughout the history of science there were scientists who presented themselves as convinced Christians, such as Copernicus, KeplerNewton and Galileo himself.

Thanks to theological thinking, as the expert Mariano Artigas points out, they obtained a path suitable for the realization of "systematic works that led to the consolidation of the experimental method".

Galileo has around him a series of theories that many confused scientists or those who do not know the story, have decided to tell, so that he is a martyr of science oppressed and killed by the Holy Church.

Galileo and the Inquisition

The truth is that Galileo was not killed by the Inquisition Tribunal. In 1610, Galileo was convinced of the theory of the heliocentric system, which he defended without having foundations; however, the problem does not lie in the belief that the sun is the center of the universe, but in the biblical interpretations he made based on that theory.

In the book of Joshua (10:12-13), it indicates that he requests Yahweh that the sun and the moon stand still. This indicated that the earth remained still, while the sun and the moon were the ones revolving around it. The heliocentric theory clearly contradicted this.

Galileo reveals this truth, which he does not substantiate, and the Holy Office, which at that time was not open to interpretations that did not come from theologians endorsed by them, admonishes Galileo and orders him not to propagate this thought again, since it could cause confusion.

For 16 years Galileo remains silent; however, in 1632 he publishes his work Dialogue on the two great world systems, the Ptolemaic and the Copernican..

In this one the figure of Pope Urban VIII is humiliated, since he is represented as the character who disagrees with Copernicus' theory and always loses the discussions.

In this year Galileo is accused of failing to keep his promise and pleads before the court in Rome.

He was sentenced to prison and forced abjuration. His time in prison was spent in various palaces of his friends in Tuscany and Florence.

He died of illness, but it is clear that in life he received all kinds of attention.

Ultimately, Galileo is not killed or tortured in any way. He remained faithful to his belief and faith. Thanks to his case, the Second Vatican Council deplored the trial of Galileo, in the Constitution on the Church and the Modern World, stating that: "in this regard, certain attitudes are to be deplored which, not understanding well the meaning of the legitimate autonomy of science, have sometimes occurred among Christians themselves; attitudes which, followed by bitter polemics, have led many to establish an opposition between science and faith" as Mariano Artigas recalls.

Similarly, Pope John Paul II deplored the process in a famous speech of November 10, 1979, noting that the scientific and Catholic Galileo objectively taught a remarkable harmony between science and faith.

This harmony was one of the main drivers of the scientific creativity of the great pioneers of modern science, including Galileo.

The authorMaría José Hernández Tun