Culture

"The Lusiads", by Luís de Camões

Gustavo Milano-October 29, 2022-Reading time: 2 minutes

Epics, with their characteristic grandiloquence, can sometimes seem boring to us. Not because we actually find men's great milestones contemptible, but rather because we doubt their full veracity. "It's very hard for them not to be exaggerating," perhaps we think. In our usually trivial routine, the heroic may sound like a fairy tale.

However, we must recognize that this is not always the case. If, in 1492, someone told you that sailors discovered a whole new continent, at first it might seem fanciful, but little by little the accumulation of evidence would end up constituting proof. The feat would be entirely true.

Content

Well, "The Lusiads", by Luís de Camões (1524-1580), is neither one nor the other. It is neither a fairy tale nor a history book, but a collection of real facts mixed with imaginary events narrated in the form of an epic poem. Its author seemed to intend to narrate the achievements of the Portuguese Empire overseas by introducing his work into the epic tradition that preceded it, namely that of Homer, Virgil and Dante.

Navigator and poet, Camões was the one who dedicated himself to tell it in a lofty way, worthy of the deed. "The Lusiads was published in 1572 and tells the story of Vasco da Gama's voyage to India from 1497 to 1499. Until then no one had succeeded in crossing the so-called "Cape of Storms" (today's Cape Town, in South Africa) by ship, because the maritime and climatic circumstances of the locality meant that all ships that tried to do so crashed on the rocks or had to turn back before this happened. In the poem, Camões personifies the Cape in a giant titan called Adamastor, who, in his inability to prevent the Portuguese from passing, limits himself to impotently threatening them from a distance. As a symbol of the victory in overcoming him, he is now called "Cape of Good Hope".

Lusitanos

Already in Melinde (in present-day Kenya), Vasco stops and tells the local king episodes of Lusitanian history, including that of Ines de Castro, a Galician noblewoman. The Portuguese prince Pedro I, a young widower, falls in love with Ines and has children with her. But King Alfonso IV learns that his son wants to officially marry her and legitimize those children. Fearing that his throne would fall to a legitimized son of Pedro and Ines and thus increase the Galician influence in Portugal, the king decides to have her killed. Tragically, Inés is assassinated and shortly thereafter the assassin king dies as well. When Pedro I takes over as king, he crowns his dead beloved as posthumous queen.

After reaching Calicut (India), the navigators enjoy success and then return victorious to Lisbon. Camões had set out to sing "the glorious memories of the kings who were expanding the faith, the empire, and conquering the vicious lands of Africa and Asia", and in fact, thanks to this voyage ordered by King D. Manuel I and led by Vasco da Gama, the foundations of the Catholic Church were laid in India, the country that next year will be the most populous in the world. To them we owe admiration, gratitude and memory.

The authorGustavo Milano

Scripture

Liar and father of the lie (Jn 8:31-59)

In the first large part of his Gospel, John intersperses a series of signs with dialogues and discourses that explain and confirm them.

Juan Luis Caballero-October 29, 2022-Reading time: 4 minutes

In the first large part of his Gospel, John intersperses a series of signs with dialogues and discourses that explain and confirm them. 

The so-called "sign of the Light", the healing of the man born blind at Siloam (Jn 9:1-17)The first of these is preceded by some controversies with some Jews about the celebration of the Feast of Tabernacles. Jesus presents himself as water and light of the world (= life) (cf. Jn 1:4; 8:12). In an encounter of faith with Jesus, a man born blind is baptized/enlightened. The passage shows the good dispositions of this man and his journey to the confession of faith: "I believe, Lord." (Jn 9:38). 

In Jn 7:14 - 8:59 we can identify seven dialogues between Jesus and various groups of Jews. In them, Jesus manifests himself as the one sent by the Father. In the last one (Jn 8:31-59), Jesus offers true freedom to those who have begun to believe, stay tuned to in his word. But, faced with the inability of some of the interlocutors to do so, Jesus directs the dialogue towards the deep cause of this inability.

The way of freedom (Jn 8:31-41a)

Jesus says that the one who remains in what he has preached is his disciple, and that this is the way to know a truth that free; that truth is what Jesus said about himself and about the Father (Jn 1:14,17-18; 8:32,40). But the Jews with whom he speaks tell him that they are descendants of Abraham (Gen. 22:17-18) and that they have always been free

Jesus tells them that offspring y affiliation are two different things: the son (= the free one), who is the one who remains in the house forever (here, he who receives the Father's blessing; cf. Mt 17:25-26; Gal 4:30; Heb 3:5-6), is the one who listen to the Father, and that listen is manifested in works, so that if one sins, it is because he has listened to sin, and through sin he has been made slave or, in other words, it is slave of sin (cf. Gal 5:1; Rom 6:17; 7:7 ff; 8:2; 2 Pet 2:19; 1 Jn 3:8). Only the Son of truth, Jesus, can dissipate the darkness and release of that slavery.

Jesus accepts that the Jews are lineage from Abraham (Jn 8, 37), but not that they are children (Jn 8:39), because the works that they do, and here they demonstrate their sin, are not those that Abraham did: to listen to God (to listen to the word of God; cf. Jn 5:38; 15:7), to act with faith and to welcome his emissaries (Gen 12:1-9; 18:1-8; 22:1-17; cf. Lk 16:19-31). This is an indirect allusion to their lack of faith (cf. Gal 3:6; Rom 4:3; Heb 11:8, 17; James 2:22-23). What they have done and do is that which have heard to your real fatherThis is what defines his sonship (Jn 1:12). Jesus has seen to the Father (with clarity; Jn 5:19) and from that truth Jews imitate what they have heard (with deception) to another parent.

Sons of the father of lies (Jn 8, 41b-47)

The Jews respond to Jesus, using an image typical of the Prophets (Jn 8:41; cf. Hos 1:2; 4:15; Ezek 16:33-34), that they are children of God because the covenant was sealed with them (Ex 4:22; Dt 14:1; 32:6). Jesus replied that if they were children of GodHis father would be the same as his father and, therefore, they would love him as a brother and listen to him. And then he speaks of provenanceJesus, is (comes) from God (Jn 7:28; 17:8; 1 Jn 5:20) and do his will (Jn 4:34; 5:36), but they are not from God because the desires they want to fulfill are not those of God, but they seek to kill him (Jn 7:19, 20, 25), and in this they show that they are children of the one who introduced murder into the world (thus, Cain killed Abel; Gen 4:8; 1 Jn 3:12-15) by means of lies (deceiving Adam and Eve; Gen 3:1-5): the devil.

Jesus' words address two crucial questions. The first is the identity of the devil, whom these Jews make a father when they imitate him. Jesus alludes to what is stated at the beginning of the Gospel: in the principle was the (true) word, which is the one he always utters (Jn 1:1; cf. 8:25), whereas the devil, who, before he fell, was in the realm of truth, has become home of all falsehood and death so that when he speaks, he does not speak the truth, but brings out from within himself what is proper to him: the lie (Jn 8:44). In seeking the death of Jesus, the Jews are doing the work (purpose) of the devil (cf. Wis 2:24; Si 25:24; Jn 13:2, 27). The other question is the mystery of why the Jews do not listen to him if he speaks the truth and in him there is no sin (cf. Jn 8:7-9; Heb 4:15; Is 53:9). The reason is that they are not from God: he who listens to lies cannot understand and accept the truth, because he is closed to it; indeed, the manifestation of the truth increases in him the rejection of that light, increasing his hardening and blindness (Jn 3:20; 1 Jn 4:6). And only Jesus can bring man out of this dynamic.

Jesus reveals his identity: "I am" (Jn 8:48-59).

The Jews accuse Jesus of being a schismatic and of having the devil inside him. But Jesus reaffirms that he has God as his Father, and that he honors him and does his will (Mk 3:22-25). Moreover, he does not seek his own prestige, and this ensures that he speaks the truth (Jn 7:18).

To the affirmation that he who abides in him will live and will not see death (Jn 5:24; 8:51), the Jews, misunderstanding this "death", take up the figure of Abraham saying that even the greatest people have died. Then Jesus speaks to them of his own death and of his glorification (Jn 12:23, 31; 13:31; 17:1), which will be the condemnation of the devil and his followers (Jn 16:11). But they do not understand. That life, the one given by the Father, is the true life, but since they do not know the Father and do not keep his word, they neither understand it nor will they receive it. With irony, Jesus tells them that Abraham, whom they call father, desired to see the "Day of Jesus" and that, in fact, he has already seen it. And that has filled him with joy. Abraham himself thus testifies to Jesus, who is before Abraham was born. Jesus is the true fulfillment of the history of Israel (Mt 13:17; Jn 5:46; Heb 11:13): "I am" (Jn 8:12, 58).

The authorJuan Luis Caballero

Professor of New Testament, University of Navarra.

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Culture

Jonathan RoumieI always start by praying to interpret Jesus".

In this interview open-heartedlyJonathan Roumie, the actor who plays Jesus in the hit series "The Chosen," notes that "God can redeem anyone who seeks redemption.

Jerónimo José Martín and José María Aresté-October 28, 2022-Reading time: 9 minutes

It has become a global phenomenon on a scale that neither the director nor the actors could have imagined when they began filming. The Chosen (The Chosen Ones). This series about Jesus of Nazareth and his first followers has made history in audiovisual production, due to the crowdfunding of the 26 episodes of its first three seasons - 8 conventional episodes in each one plus two Christmas specials - and also due to its 420 million views on the Internet in more than 140 countries and in 56 languages.

Jerónimo José Martín and José María Aresté, authors of this interview, were able to share, last August, days of filming and interviews in Midlothian, Texas, the production "base camp" of the series, created by Dallas Jenkins, a 47-year-old evangelical Christian, married since 1998 to writer and teacher Amanda Jenkins, and father of four children, the last of them adopted.

Jonathan Roumie plays Jesus. Aged 48, he is the son of an Egyptian father and Irish mother. Roumie was baptized in the Greek Orthodox Church, but converted to Catholicism when he moved from New York to the surrounding area. He has appeared in several TV series, dubbed several video games, scouted locations for blockbusters such as Spider-Man, The Quest and I Am Legend, and even recorded an original song, Outta Time, released in Europe for the album Unbreakable, which he co-produced.

Roumie has previously played Christ in a traveling multimedia project on the life of St. Faustina, entitled Faustina: Messenger of Divine Mercy, and also in Once we were Slaves / The Two Thieves. Roumie is also co-producer, co-director and lead actor in The Last Days: The Passion and Death of Jesus, a live performance of the Passion of Christ. In addition, the actor has been an extraordinary minister of Holy Communion within the Catholic Church, and is vice chairman on the boards of two non-profit companies: Catholics in Media Associates and GK Chesterton Theatre Company. Roumie has lived in Los Angeles since 2009, and in 2020 was nominated for the title of papal knight of the Order of St. Gregory the Great.

We have been told that you speak a little Spanish.ol...

- A little bit. Very little. But we will manage...

And we managed very well in English, which, for our part, is clearly improvable...

At The Chosen there are many interesting characters, but obviously yours is the most interesting.s diffIt is difficult to play and a challenge for any actor.Cow do you prepare to incarnate Jesus Christ?s of Nazareth?

- First of all, thank you for joining us. To interpret Jesus I always start by praying, reading and meditating on the Gospels and, as a Catholic, going to Mass, participating in it and in the other sacraments, and filling myself with that spirit. And then reading other books about the historical aspects of Jesus, about the social, political and economic context of first century Judea, and trying to document myself about the Judaism of that time and the traditions of the rabbis. In the series we have access to several experts in those fields, who help us to understand more in depth how these people must have lived in the first century. It's great. But I always start by praying...

HTell us about the evolution of your Jesus in this third season.

- In this third season, Jesus goes a step further. He begins to attract attention, the Pharisees begin to notice him and think: "Let's see if Jesus is going to be a problem". Last year we talked about stirring up the hornet's nest. This year he is not going to stir it up, he is going to go much further. We see that among the disciples there is beginning to be more confrontations, and Jesus has to control them and make sure they understand why he does what he does.

All aspects of the series go up a notch. Since several episodes are going to be shown in theaters, everything is much more cinematic and epic. People are going to be blown away by this third season. It's going to be fantastic. I can't wait for people to see it.

We would like to ask you about the humanity of Christ. Christians believe that Jesus Christ is both God and man. And perhaps one of the most original things about the series is the sense of humor, the jokes, the funny moments, and the humor of the series.micos...

- Yes. The Chosen (The Chosen) differs from other portraits of Jesus in that it allows his more human aspects to come to light. The human experience would not be complete without laughing, without crying, without winking an eye from time to time. That is what it is to be human. It's human reactions and behaviors. People joke. Jesus was not exempt from that part of humanity. He was fully human and fully divine.

And what is it to be fully human?

- Because we can afford to shoot quite a few episodes over several seasons, we can develop that part and show the audience the details of that humanity that he may have had. I think that has been the secret ingredient to the success of the series. People want to know what Jesus might have been like, and until now we haven't seen that. I am lucky, blessed and honored to be the actor to convey that image to them. And the impact has been enormous. The public response has been great, incredible.

¿Cow is this work influencing you on a personal level?

- Mostly it's influencing me through the impact the series is having on people's lives. The most impactful story I remember right now is of a young woman I met last year. I think she was 19 or 20 years old. She told me what her life was like a year earlier. She was severely depressed, so much so that she was going to commit suicide by hanging herself in her parents' house. He even had a goodbye note written. And someone, I think one of her friends, convinced her not to do it and put an episode of The Chosen (The Chosen), perhaps the first. And that episode moved her so much, that new vision of Jesus was such a great change for her, that she felt that her life was worth something, that God loved her and had a place in the world for her. And she decided not to kill herself. A year later she told me about it. Her family was with her. We all cried. About a month ago I spoke with the father and he told me that this girl is now working with other young people who are suffering from depression or who need psychological care. She is helping them to overcome their own problems. Her life is different. The series has changed her life completely. Just by having that impact on one person, it was worth it.

¿Qué les dirWhat would you do to encourage potential viewers, both Christians and non-believers, to watch the series? Because the Christian may think, "I already know this. I don't need to watch it again. And the non-believer may think: "I'm not interested in this"..

- I think I would quote one of the phrases from the series: "Come and see". There was a documentary recently made about Generation Z. They took nine kids from that generation, put them in a room, didn't tell them what they were going to see and they showed them the first season of our series. And the reaction of those kids... Many of them had had bad experiences in the past with churches of one kind or another. But watching the series opened up other possibilities for them. They saw that God, Jesus and faith didn't have to be tied to that negative experience, that building or that particular community, but that God is much more than a building, or more than one particular denomination over another. And it was because they found entertaining a television series that shows Jesus and his disciples as they had not imagined them before.

I think this series has the ability to influence people in ways they didn't know they needed. That's the real gift. People come and watch. In fact, if you download the app, you can watch the documentary I tell you, and see those reactions and the interactions I had with a couple of those guys.

And with respect to non-believers, agnóatheists, atheists...?

- The series is for everyone. We've gotten messages from people with no religion, from the most devout Christians... We even got a message from a guy who claims to be a devotee of the Church of Satan. He said something like this: "I love the series! I don't believe what happens in it, but I love the series itself". For me, that's a start. That's something.

If God, with a series, can reach a person who would never in a million years identify with something like that and that person says he likes it... If that happens, anything is possible.

The Chosen, the female figure in The Chosen

We like that in The Chosen women have relevant roles.

Certainly, we have very powerful female characters in the series. In fact, many of the most memorable lines are spoken by women. And women were very influential in Jesus' ministry. He revealed himself publicly as the Messiah to a woman. The first person he revealed himself to after the resurrection was Mary Magdalene. I believe Jesus empowered women at a time when the culture did not. For that culture, women were secondary, and Jesus gave them prominence even though they had no role in society or in the priestly ministry. For example, the woman of Samaria. Jesus chose to reveal his identity to a Samaritan woman. The Samaritans, at that time, went to the killing with the Jews. And yet, he seeks out this woman and reveals to her his role, his mission. To her, who is a woman. Jesus' ministry gives prominence to women. The series has emphasized many of these examples and will continue to do so.

The chosen_women

HTell us about a specific woman. Your mother, the Virgin Mary. Who, by the way, you have on your back (I was wearing a white T-shirt with a modern recreation of the Virgin of Guadalupe).

You mean this one, don't you? Right. It's the Virgin of Guadalupe. Well, she is the mother of all mankind. When Jesus was on the cross, he entrusted his mother to his disciple John. To all mankind, in fact.

What about the scenes in the series with your mother?

- The actress who plays Maria is called Vanessa Benavente. And well... Wait until you see the third season... With some of our scenes together from the third season you'll be left with... Vanessa is great. Bue-ní-si-ma. I love working with her. I don't have to do any acting, I just look at her and think of my mother. Besides, she and my mother are about the same size.

In the first season, at the wedding at Cana, the first time I see her, I hug her, I lift her up and I give her a twirl, like this [she makes the gesture]. It's something I usually do with my mother. I asked Dallas if it was okay with her, and she said yes. So we did it. Rolling with her is a breeze.

¿Chat is Dallas Jenkins like as a director, especially with you?

- Fantastic. He's one of the most collaborative directors I've ever worked with. He's great.

¿Cuhat is your favorite scene from the first two seasons of the series?

- That meeting with my mother in Cana -which we have discussed- is one of my favorite scenes. Usually, they are scenes that I share with actors with whom I get along very well. Also the scenes with Mary Magdalene are among my favorites.

If I had to choose one, perhaps I would choose the first appearance of Jesus with Mary Magdalene. I think it's a great way to introduce Jesus - in a bar, no less! And then, how he follows Mary Magdalene.

When I see her, it's like I'm seeing another actor. It's like it's not me. But it gets to me anyway. I don't quite understand it. There's something mystical about it. And I think it's because of the truth of what happens in the scene and what it means. That God can redeem anyone who seeks redemption. That's the strength of that scene. That's why it's a fan favorite from the beginning.

"The Chosen" in Spain

The distributor A Contracorriente has made a strong commitment to the series. They have undertaken the dubbing of the series into Spanish, something that all the fans were demanding and, in addition to the original subtitled version, the first season of the series can now also be seen dubbed on the AContra+ channel, and is scheduled for release on DVD and Blu-ray on November 29.

In addition, there will be limited exclusive releases in Spanish theaters, following in the wake of the United States: its first season can be seen in Spanish theaters in a premiere that will be divided into three parts: December 2, The Chosen: I've called you by your name (pilot and episodes 1 and 2); December 9, The Chosen: The stone on which it is built (episodes 3, 4 and 5) and on December 16th The Chosen: Indescribable Compassion (episodes 6, 7 and 8).

The Chosen is the first multi-season film adaptation of the life of Jesus. A series that will be offered in 7 seasons, with over 50 episodes, and is entirely donor-funded.

This is the largest crowdfunding in the history of audiovisual productions: for the first season, more than 19,000 people donated $11 million, and for the second and third seasons (now in post-production) more than $40 million has been raised.

Over the course of its first two seasons, the series has received critical and public acclaim for its historical and biblical accuracy and playful spirit, and for being a heartwarming drama with touches of genuine humor and a great impact.

It is also backed by several awards, such as the Most Inspiring Performance on Television at the MovieGuide Awards for Jonathan Roumie, or the Film & TV Impact Award at the K-Love Fan Awards. In Spain, it won the award for Best Series on Religion at the XXVII Alfa y Omega 2022 Awards.

The authorJerónimo José Martín and José María Aresté

The Vatican

A Venetian nativity scene and an Abruzzo fir tree for the Vatican

A wooden nativity scene in which the Holy Family will appear accompanied by very symbolic figures and a 30-meter white fir tree will be the Christmas decorations to be seen this year in St. Peter's Square.

Maria José Atienza-October 28, 2022-Reading time: 3 minutes

The Governorate of the Vatican City State has made public the details of the Christmas decorations that, as every year, will give St. Peter's Square a special charm during the Christmas holidays.

The nativity scene to be installed in St. Peter's Square for Christmas 2022 comes from Sutrio, in the province of Udine, in the region of Carnia, Friuli Venezia-Giulia.

The life-size wooden figures will show, in addition to the traditional scene of the Holy Family, common characters performing symbolic works or gestures.

The figures have been made in an environmentally friendly manner and executed with the classic "levare" technique, using mechanical equipment for roughing (chain saws), chisels, gouges and rasps for the various manual finishes.

Among them, the Baby Jesus stands out with the classic features of the little one wrapped in swaddling clothes and lying in a manger; the Virgin, placed to the left of the Baby Jesus, will be kneeling with her head covered by the mantle and her arms outstretched to indicate the Savior.

Next to them, St. Joseph is depicted standing to the right of the Child: with one hand he holds a staff and with the other a small lantern to illuminate the Grotto. The mule and the ox are also present, as well as the angel over the manger inside the Grotto.

Characters of the Nativity Scene

Among these diverse characters that will be shown in this particular Bethlehem, a carpenter stands out, as a tribute to the artisans of the village of Sutrio, where these images come from, as well as a weaver, one of the traditional trades of the Carnia area.

We will also be able to see the "Cramar", representative of an ancient profession of itinerant merchant who, leaving his village on foot and carrying a wooden chest on his shoulders, went from village to village to sell the few handcrafted products created by his community.

Another typical figure of the nativity scene, the shepherdess, also symbolizes the mountain, which with its resources provides food for the animals. The shepherdess kneels with two sheep and a "gerla", the classic basket, at her side.

Other figures of special symbolism will be the family composed of a man, a woman and a child embracing each other standing in front of the Grotto; the two children representing the hopes of life and the world and, finally, one man helping another to get up to return to the Grotto as a reminder of solidarity.

A Nativity Scene in the Paul VI Hall

In addition to the decorations typical of St. Peter's Square, the Paul VI Hall, where the papal audience is held, will have a nativity scene donated by the Guatemalan government. It is the Holy Family and three angels, handmade by artisans according to the Guatemalan tradition, with large colorful fabrics, in which the golden color predominates, and wooden statues.

A 30-meter fir tree

As for the fir tree that will be displayed in St. Peter's Square, it comes from Rosello, a village located in the center of the Sangro and which preserves the best core of fir trees in Italy. This year it will be a majestic white fir (Abies alba) of 30 meters.

Rosello, a small village of just two hundred inhabitants, is an ancient village of medieval origin, which according to tradition owes its birth to the Benedictine monks of the Abbey of San Giovanni in Verde in the early Middle Ages.

The tree ornaments were made by the young people of the residential psychiatric rehabilitation center "La Quadrifoglio".

Opening and duration

The traditional inauguration of the Nativity Scene and the lighting of the Christmas tree will take place in St. Peter's Square on Saturday, December 3 at 5:00 pm.

The ceremony will be presided over by Cardinal Fernando Vérgez Alzaga, President of the Governorate of Vatican City State, in the presence of Sister Raffaella Petrini, Secretary General of the same Governorate.

In the morning, the delegations from Sutrio, Rosello and Guatemala will be received in audience by Pope Francis for the official presentation of the gifts.

The tree and the nativity scenes will remain on display until Sunday, January 8, 2023, the feast of the Baptism of the Lord.

The World

Michael McConnellRead more : "Roe v. Wade was one of the most poorly reasoned rulings in the history of the Supreme Court".

We interviewed Michael McConnell, one of the foremost experts on the U.S. Constitution. We asked him about the ruling on abortion, woke culture, education and religious freedom in modern states.

Javier García Herrería-October 28, 2022-Reading time: 3 minutes

Michael W. McConnell is Professor of Constitutional Law at Stanford University and specializes in Church and State issues. A few weeks ago, he was one of the keynote speakers at the 6th Congress of the ICLARS ("International Consortium for Law and Religious Studies"), of which we recently discussed in Omnes. More than 400 congress participants gathered to reflect on "Human Dignity, Law, and Religious Diversity: Designing the Future of Intercultural Societies".

In European countries, some people think that politicians with Christian convictions should not be allowed to hold public office because of the bias of their beliefs. What do you think of this argument?

In a free country with separation of church and state, citizens of all religions, or none, have the same right to hold public office and to defend their conception of the common good on the basis of whatever belief system they find convincing. This applies to Christians as well as to Jews, Muslims, atheists and all others. In the United States, this openness to all faiths is specifically reflected in Article VI of the Constitution: "no religious test shall ever be required as a qualification to any office or public trust under the United States." As for claims of "bias," some people need to look in the mirror.

Is it possible to separate the private and public spheres, and to what extent is it a good thing to do so? 

Civil liberties law necessarily subjects the public sphere to a different set of rules than the private sphere. For example, the state is obliged to be neutral in respects that private individuals are not. This is especially true with respect to religion. We are all entitled to regard certain religious views as true and others as false. The state has no such role.

Michael Sandel argues that in Western societies there has been no real public debate on many controversial moral issues (abortion, euthanasia, surrogacy, same-sex marriage, etc.). Do you agree with this idea? 

Certainly not, although some people on both sides are so sure of their positions that they try to silence dissenters. I do agree with Sandel that the public discussion on some of these issues is less robust and less informed than I would like.

In many countries, some laws considered "morally progressive" do not receive sufficient parliamentary support, but are approved in constitutional court rulings. What do you think of this approach?

I believe that courts are properly limited to enforcing the constitutional norms that have been adopted by the people through the various processes of constitutional formation. Courts have no right to usurp the legislative function by imposing legal standards solely on the basis that judges deem them "progressive" (or normatively attractive in any other sense). Roe v. Wade is the most conspicuous example in the United States.

Speaking of Roe v. Wade, as an expert on the U.S. Constitution, what is your opinion of the new Supreme Court ruling?

Roe v. Wade was one of the most poorly reasoned opinions in the history of the Supreme Court. It was not based on any plausible reading of the constitutional text, nor on the Court's precedents, nor on the longstanding traditions and practices of the American people. 

What is your opinion of the woke culture and cancellation with respect to its impact on academia?

I disapprove of all extremism, including woke extremism, and all efforts at mass censorship. Homogeneity of opinion within academia in the United States is a serious threat to liberal education. This would also be true if academia were unilateral and intolerant in support of any other ideology. 

The gender vision is receiving more and more social and legal approval in the legislation of many countries. Gradually, those who do not agree with these ideas find it more and more difficult to educate their children according to their convictions or to develop a professional work (for example in the medical field) according to their anthropological vision. Do you think that the freedom of thought and expression of people who have a more conservative vision is respected?

Clearly, no. People's thinking about gender and sex flows rapidly, and one extreme view should not be treated as the only authoritative one. People have a human right to have a different view, and parents have a human right not to have public institutions impose a particular ideology on their children.

The World

Building peace: the public presence of religion

The Pontifical University of the Holy Cross in Rome hosted a day of reflection on the role of religion in modern states.

Antonino Piccione-October 28, 2022-Reading time: 7 minutes

Religion, whatever it may be, tends to permeate all dimensions of existence, both the most personal aspects and those linked to the political and social sphere. With the effect, among others, of fostering the formation of social groups, among the most relevant components of civil society that help define the identity of a people and influence relations between countries.

Building peace: the public presence of religion is the theme of the Study and Professional Training Day for Journalists promoted by the ISCOM AssociationThe aim is to promote - through seminars and publications - excellence in communication on religion and spirituality in the media, and to promote the understanding of the religious factor in the social context and in public opinion, together with the "Journalism and Religious Traditions" Committee, the working group active at the Pontifical University of the Holy Cross (PUSC), which includes journalists, academics and representatives of different religious realities.

An opportunity to reflect on the role and function of the different traditions (Judaism, Islam, Christianity, Hinduism), with special attention to geopolitics, education, places of worship, legal systems and cultural and political pluralism. With the aim of fostering a fruitful dialogue of peace and freedom.

Speakers

The Conference - which took place this morning in Rome at the PUSC, with the participation of more than 100 people, including media professionals and experts in the field, and which was introduced by the greetings of Marta Brancatisano (professor of Dual Anthropology and member of the Commission "Journalism and Religious Traditions") and Paola Spadari (Secretary of the National Order of Journalists) - was divided into two parts.

The first, moderated by Giovan Battista Brunori (editor-in-chief of RAI), addressed both the topic of how to build peace: formative paths in sacred texts and religious traditions, as well as that of the teaching of religions in public schools. Principles and applications.

"In the Hebrew scriptures," noted Guido Coen (Union of Italian Jewish Communities), "concrete life choices are the indispensable premises for peace to be bestowed from above. Peace is therefore the result of cooperation between human beings and the Divinity". But do religions favor or hinder peace? "The founding texts of the various traditions - is Coen's answer - contain passages that are problematic: the canons certainly cannot be changed, but what can be changed is the interpretation of those passages. Dialogue between religions is one of the conditions for peace in the world". 

Oriental religions

From the point of view of the Hindu tradition, according to Svamini Shuddhananda Ghiri (Unione Induista Italiana, UII), the theme must be read in the light of the sacred texts. "In the 'sanatana dharma` everything leads to the One: the substratum from which everything arises and to which everything returns. However, manifestation is based on duality, symbolized by the continuous struggle between dharma, order, goodness, and adharma, selfishness. The more one's thoughts, actions and words adhere to the dharma, the more one becomes a "sukrita", "doer of good". 

The realization of "ahimsa" or "shanti", peace, is the guiding thread of the Hindu scriptures, from the Vedas to the higher texts, of which the Bhagavad Gita is the ultimate emblem. Figures such as R. Tagore or Mahatma Gandhi were able to give voice to the non-violence praised by the texts, becoming living models of it. 

On the role and function of the teaching of religion, Antonella Castelnuovo (professor of Linguistic-Cultural Mediation in the Master of Religions and Cultural Mediation at the Sapienza University of Rome) pointed out how "its reappearance in the public space, which often witnesses a return to fideistic values but also the presence of a function of religious identity especially for immigrant subjects, should take into account transversal themes approached in an interdisciplinary way. In this task, disciplines such as anthropology, social sciences and history can make fundamental contributions".

Public schools

Teaching in public schools can be a vehicle of richness for diversity and pluralism, however - was the reflection of Ghita Micieli de Biase (UII) - "it is necessary to avoid the temptation of a mere historical-religious treatment in which the mixture with social and power aspects would run the risk of cloaking creeds in stereotypes. Even the wording of school texts should be approved by the various religious communities to ensure their correct transmission". 

It would also be desirable that educators receive a secular training, guaranteeing objectivity and non-proselytizing, and transmitting the beauty of the various faiths through direct contact with religious communities. "Religions are living matter and so should be proposed to children, not as archaeological relics!".

With particular reference to Italy, the normative evolution of religious education in public schools has represented an element of continuity in its historical development, "configuring a model of secular but open and inclusive public school, where the current normative framework that regulates the matter must be measured against the urgent challenges of our time, such as the growing religious pluralism of Italian society, the process of European integration and that of globalization". This was underlined by Paolo Cavana (Professor of Canon and Ecclesiastical Law, LUMSA).

Public dimension

Among the many manifestations of the public presence of religious traditions, one cannot fail to include and therefore reason about places of worship, in the context of the much broader and more complex issue of religious symbolism and from the perspective of the neutrality (others would say impartiality) of public institutions, with effects on the principle of secularism that underlies our European and Italian legal systems. But with the intention of also looking beyond our cultural, geographical and juridical frontiers. The topic was entrusted to the joint reflection of Ahmad Ejaz (Islamic Center of Italy), Marco Mattiuzzo (UII) and Giovanni Doria (Professor of Private Law at the University Tor Vergata). 

Emphasizing that Islam and its adherents have always been in the public sphere since its inception, Ejaz recalled the peculiar nature of the Muslim tradition, according to which "Islam is not a religion but a Din, that is, the code of life. I was born in Pakistan into a Sunni Muslim family that understood the importance of Islamic laws, the centrality of the individual in the umma (the Islamic community), the extended family and the difference between the private and the public. Islam and coexistence with other religions, the mosaic of cultures and languages in the Islamic world. Our relationship with nature and the concept of the afterlife".

In an increasingly pluralistic society, "the State," according to Mattiuzzo, "has the burden and the honor of fostering the life of religions and their mutual integration in order to avoid ghettoization processes. The ideal crossroads for this encounter is the place of worship. A space where the faithful perform a service for the common good of the community, where they act for the social inclusion of the most fragile, to help and support each other spiritually and materially. To approach and overcome the innate fear of the other, knowledge is absolutely necessary".

Secularism

Within the framework of the principle of secularism, which postulates the equal co-presence, even symbolic or external, of every religious belief, ethical orientation or agnostic conviction (when it is concretely co-present in a given social community and as long as it is in line with its fundamental ethical-legal values), Doria also brought "the presence of the crucifix in a classroom (or other public place). A crucifix that also represents absolutely fundamental human values for society: the love of those who gave their lives for others, the sacrifice to serve and love, freedom and justice. Values that, from a properly human and social aspect, are undeniably shared by all".

The last session of the Conference was dedicated to the legal systems themselves: do "Shastra", "Halacha", "Sharia" and Canon Law represent instruments of positive law to protect religious freedom or obstacles to pluralism? "Halacha", pointed out Marco Cassuto Morselli (President of the Federation of Jewish-Christian Friendships of Italy), "includes the entire Jewish legal system, whose sources are, first of all, the written Torah (the Pentateuch), then the Neviim (the writings of the prophets) and the Ketuvim (the hagiographers), and the oral Torah, i.e. the Talmud and the Kabbalah". Is Halacha an obstacle to pluralism and religious freedom? To answer this question, I take up the thought of two rabbis who are also philosophers: Rav Elia Benamozegh (Livorno 1823-1900) and Rav Jonathan Sacks (London 1948-2020). Both emphasize that both a particularistic and a universalistic dimension are present in the Torah.

India

Indian law is one of the most complex systems for understanding the evolution of law in general, at least from a comparative perspective. Starting from this premise, Svamini Hamsananda Ghiri (Vice-President of the Unione Hinduista Italiana) stated that "the law is a multifaceted graft whose purpose is, yes, the good coexistence between social partners, but it is also an instrument to ensure the ultimate purpose of life. Hence in law, strictly speaking, heterogeneous levels converge, from the theological to the priestly, passing through family structures, political institutions, etc.". 

What then is the origin and purpose of Indian law? "The principle is the 'dharma`, the code, the norm, which in addition to indicating the code of conduct is itself the path and the goal. The force of the legality that binds the individual is the moral authority of 'dharma` interposed at the same time to the eternal law that maintains the equilibrium of the universe (sanātana-dharma), to the civil law for the common good, 'loka-kshema`, and to the life of each individual, 'sva-dharma`. Therefore, the authority of 'dharma`, as the law governing society, is directly related to the universal order. If illumined by the light of 'dharma`, law, at least in its ideal aspirations, can never be an obstacle to the freedom of others, but will become a storehouse of wealth and harmony for good and peaceful coexistence`.

Canon Law

Finally, with reference to Canon Law, Costantino-M. Fabris (Professor of Canon Law at the University of Roma Tre) clarified that "the Church protects the right to religious freedom in a double dimension: external and internal. In the first, it asks the States to guarantee to all men the right to freely profess their faith. From another perspective, canon law protects, through a system of rights and duties, the correct development of the Christian life of the baptized in view of the salus animarum, the ultimate goal of the Church, thus becoming a positive instrument of protection for those who profess to be Catholics".

The breadth and depth of the reflections offered by each of the protagonists of the October 26 initiative encouraged the organizers to continue in the coming weeks with the publication of the proceedings, with the intention of offering a new contribution to the debate on the subject of Religion, in continuity with the volume "Freedom of expression, right to satire and protection of religious sentiment", fruit of the Study and Formation Day of February 26, 2021. Starting from the conviction that religious sentiment, expression of the most intimate spiritual and moral dimension of man, and corollary of the constitutional right to religious freedom, integrates the just claim of the believer to the protection of his dignity.

And in the spirit of the Appeal "Follow the path of peace" launched yesterday, October 25, jointly by the International Olympic Committee with the Dicasteries for Culture and Education, for the Laity, the Family and Life and for the Service of Integral Human Development. The invitation to the leaders of the earth "to promote dialogue, understanding and fraternity among peoples and to defend the dignity of every man, woman and child, especially the poor, the marginalized and those who suffer the violence of war and armed conflict. God wills peace and the unity of our human family".

The authorAntonino Piccione

Cinema

The ChosenIn the skin of the apostles and the holy women

The series created by Dallas Jenkins focuses on the apostles and the people who coincided with Christ in first century Palestine, giving rise to a story that could have been. However, it is fully grounded in the Gospels and invites the viewer to become another character in the Gospels.

Pablo Úrbez-October 27, 2022-Reading time: 4 minutes

Through a micro-patronage project, as ambitious as it is risky, a group of American filmmakers decided to recreate the Palestine of the time of Jesus Christ through a long-running dramatic series, outside Hollywood and the major production companies.

The result was, back in 2018, a true revolution in the audiovisual panorama, both from the point of view of its production and distribution and, especially, from its content. It was not released on usual platforms or in North American cinemas, but was allowed to be viewed completely free of charge, through a website, relying on the gratitude by way of donations and diffusion through word of mouth.

Several years later, The Chosen has been seen in more than 100 countries and has literally changed many people's vision of Jesus of Nazareth and his twelve apostles. Of the seven seasons planned, two have been released to date, and the third will soon be available.

On the initiative of the distributor "A Contracorriente", the series has been dubbed into Spanish and begins its distribution in Spain. On the one hand, it will be available on DVD and Blu-Ray, and it is also scheduled for release on December 2 in movie theaters, in three screenings of several chapters at a time. Subscribers to the distributor will also be able to watch the chapters via Internet.

The innovation of The Chosen consists of placing the focus not on the figure of Jesus Christ, but on that of his apostles and the people who coincided with him in first century Palestine.

It is, therefore, an audiovisual product far removed from films such as King of kings (Nicholas Ray, 1961), The Gospel according to St. Matthew (Pasolini, 1964), The greatest story ever told (Stevens and Lean, 1965), the miniseries Jesus of Nazareth (Zeffirelli, 1977) or The Passion of Christ (Gibson, 2004). We do find precedents, in a reduced format, in Barabas (Fleischer, 1961), Paul, the apostle of Christ (Hyatt, 2018) or the unfortunate. Mary Magdalene (Davis, 2018).

Director Dallas Jenkins, co-author of the screenplay with Tyler Thompson and Ryan Swanson, meticulously recreates the space and time in which Jesus lived, relying scrupulously on historical sources in terms of costumes, setting, social and religious customs, and, in short, on how daily life in those lands of the east developed. But, once these foundations are laid (very firm, I insist), the screenwriters let their imagination run wild to configure a possible world, a story with endless possibilities that concerns the apostles, the Romans, the Pharisees, the publicans, the Sadducees and everyone whose name appears in the Gospels.

The Chosen is very clear that it does not want to explain history, since that is not the function of the Gospels either. The series intends to tell us a story that could have happened this way, as it could have happened in another way. Taking the Gospel story as a starting point, characters with problems, dreams, worries, joys, virtues and defects are configured.

We only know about St. Peter's impulsiveness, his bravado and his condition as a fisherman, which is respected and reflected in the story. But, from there on, wide is Castilla to imagine how he related to his neighbors, how he subsisted to earn his bread and what was his relationship with his wife and his brother Andrés.

The same happens with Matthew, of whom Sacred Scripture only tells us that he was a tax collector. But why did he dedicate himself to this and not to any other occupation? How did the contempt of the Jewish people affect him?

And so also with Mary Magdalene (how much she suffered from being possessed by seven demons), and so on and so on with the string of evangelical characters.

Without a doubt, the series shows great affection for its characters, who exude authenticity from the very first minute.

Through the staging of daily conflicts, of the real problems they suffer, The Chosen It exudes a fresh air, without indoctrination or sanctimonious sentimentality.

The viewer is challenged by the characters' own actions, their way of life and, especially, their evolution, which in many cases is the result of their encounter with Jesus.

In this sense, when we pointed out earlier that Jesus Christ is not the protagonist of the story, but that those who knew him more closely are placed in the foreground, it is important to clarify: the story does not narrate the lives of those who met Jesus; it narrates how the encounter with Jesus changed the lives of those people.

Because Jesus Christ is the nexus of union of all the plots, he is the glue that articulates the whole story. Without a leading role, without apparent dramatic relevance, he is the one who gives meaning to this biblical story. If it were not for Him, we would find independent stories, with more or less interest, some about fishing and others about the Romans, some about the Sanhedrin and others about domestic discussions.

The interaction between these different characters, the mending of each of the plots, gives rise to a panoramic view of the presence of Jesus Christ in Palestine. The viewer approaches Jesus through the eyes of all the characters that coincide with Him, and it is this perspective that builds such a wide window.

On the other hand, The Chosen knows how to find the appropriate tone for the different scenes of each chapter. Like life itself, there are moments of violence and revelry, of reflection and impulsiveness.

The director perfectly combines jokes and entertainment with really dramatic, hard and shocking situations for the viewer. The latter situations are handled with delicacy, suggesting rather than explaining, in order to avoid discomfort.

In short, The Chosen invites the viewer to become another character in the Gospels, to interact with the apostles, the blind men, the Pharisees and every inhabitant of Palestine. Whoever is looking for a detailed historical reality about the lives of these men, in a purist attitude, will not find it. The proposal is to imagine a possible and plausible world. Whoever wishes to enter this world with the intention of dreaming will enjoy it.

The authorPablo Úrbez

Evangelization

Pope explains that the laity can carry out spiritual direction of others

Last Monday, October 24, Pope Francis answered numerous questions in a meeting with priests and seminarians studying in Rome.

Javier García Herrería-October 27, 2022-Reading time: 3 minutes

Last Monday Pope Francis held a colloquium with seminarians and priests studying in Rome. One of the questions he answered had to do with the spiritual direction of priests. For its interest, we reproduce the complete transcript of his answer, in which he differentiates between the confessor and the spiritual director and explains why the latter can be a lay person.

Question: How would you advise priests, especially young priests, to seek this spiritual help for their formation? 

Pope Francis' response:

"The question of spiritual direction - today we use more of a less directive term, 'spiritual accompaniment', which I like - is spiritual direction, spiritual accompaniment, obligatory? No, it is not obligatory, but if you don't have someone to help you walk, you will fall and make noise. Sometimes it is important to be accompanied by someone who knows my life, and it is not necessary for him to be the confessor; sometimes he goes, but the important thing is that they are two different roles. 

You go to your confessor to have your sins forgiven and to prepare yourself for your sins. You go to your spiritual director to tell him about the things that are going on in your heart, your spiritual emotions, your joys, your anger and what is going on inside you. If you relate only to the confessor and not to the spiritual director, you will not know how to grow. If you only relate to a spiritual director, a companion, and you don't go to confess your sins, that is also wrong. 

They are two different rolesIn the schools of spirituality, for example that of the Jesuits, St. Ignatius says that it is better to distinguish between them, that one is the confessor and the other the spiritual director. Sometimes it is the same thing but they are two different things, that maybe one person does, but two different things.  

Pope seminarians
The Pope in audience with priests and seminarians. ©CNS photo/Vatican Media

Second. Spiritual direction is not a clerical charism, it is a baptismal charism. The priests who do spiritual direction have the charism not because they are priests, but because they are lay people, because they are baptized. I know that there are some in the Curia, perhaps some of you, who do spiritual direction with a nun who is good, who teaches at the Gregorian, she is good and she is the spiritual director. See, no problem, she is a woman of spiritual wisdom who knows how to direct. 

Some movements may have a secular wisdom. I say this because it is not a priestly charism. It can be a priest, but it is not exclusively for priests. And being a spiritual director requires a great anointing. So, to your question, I would say: first of all, tthe certainty that I must be accompanied, always with the. Because the person who is not accompanied in life generates "fungi" in the soul, the fungi that then bother you. Diseases, dirty loneliness, so many bad things. I need to be accompanied. Clarify things. Search for spiritual emotions, someone to help me understand them, what does the Lord want with this, where is the temptation... (...)

I don't know if I have answered. It is something important. May what I am saying now serve at least so that none of you will be left from now on without spiritual direction, without spiritual accompaniment, because you will not grow well, I say this from experienceIs it clear, is it clear to everyone? 

Spain

Bishop Segura: "The focus of this campaign is to give thanks".

The bishop in charge of the Secretariat for the Support of the Church and José María Albalad, director of the Secretariat, presented the Diocesan Church Day 2022 campaign, which comes with a rebranding of the "For So Many" brand.

Maria José Atienza-October 27, 2022-Reading time: 3 minutes

Next Sunday, November 6, the Spanish Church will celebrate Diocesan Church Day. A day that the Spanish Episcopal Conference wants it to become an opportunity to say "Thank you for so much" to the people who collaborate in the Church in one way or another and that is the motto proposed for this year's campaign.

In this sense, Bishop Segura highlighted how "the focus of this campaign is to thank: "To thank the work, the commitment of so many people: for the time, the qualities that each one contributes, also those who do not have time or capabilities and support with their prayer". "A prayer that many people do permanently", he wanted to emphasize, such as "sick or in the life of celebration".

Nor did the Bishop of Bilbao want to forget the gratitude for the economic support" of so many people since "with so much work that the Church has to do, with all the projects that are sustained... The economic dimension is very important". 

Segura also emphasized how gratuity is a key element in the Church, materialized in so many people who give their gifts and time voluntarily at a time when "gratuity is not so much defended in other areas".

"Por Tantos" has a new image

For his part, José María Albalad wanted to explain the evolution of the "Por tantos" brand, which is being launched this year and which responds to the need "to adapt to new visual languages. It is not a question of following fashions but of keeping up with people and the world has changed substantially".

The brand maintains the "essential values and attributes" that have defined it since its birth in 2007 and its evolution can be summarized, according to Albalad, in three keys: 1- the transition to a more human brand: in which the "X" condenses faith, humanity and dedication. 2- The projection of movement -future- of the new logo and, 3- The disappearance of the income box from the image with the aim that it graphically contains everything that, as of today, represents the brand "for so many" and that includes everything related to the Diocesan Church Day, the 24/7 Church project and the income tax campaign.

The campaign of the diocesan Church will have a comprehensive media plan, which combines analog media: magazine and posters, as well as the presence in digital media. In fact, from the Secretariat for Church Support they repeat their presence in social networks such as Instagram or TikTok.

"The Church does not live on Mars."

The current socio-economic context, marked by the crisis, and its impact on the data on donations to the Catholic Church were some of the questions asked during the intervention of those responsible for the support of the Church.

In view of this situation, José María Albalad pointed out that "The Church does not live on Mars, but is very close to the earth. It is evident that we see an increase in the needs of the people, not only materially, but also spiritually, emotionally and spiritually. Thanks to this contribution of the people we are talking about today, the Church is being able to support, not only financially but also in these areas, so many people".

Both Albalad and Segura have focused on the "change of modality" of collaboration of the files with the Church since "in some places the money collected in mass collections has decreased" but "periodic subscriptions and donations through the web have increased". www.donoamiiglesia.com". A way, moreover, that "allows dioceses and parishes to draw up much more realistic budgets".

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Education

UNISERVITATE: Symposium in Rome with educators from all over the world

Catholic universities from 16 countries meet at a congress in Rome to share learning and service experiences.

Giovanni Tridente-October 27, 2022-Reading time: 2 minutes

On October 27-28, LUMSA University in Rome will host the III Global University Symposium, a program to promote solidarity learning and service in Catholic institutions of higher education (ICES). The initiative is promoted by the Dutch Porticus Foundation with the coordination of CLAYSS, the Latin American Center for Solidarity Learning and Service. It will bring together more than 30 Catholic institutions of higher education from 26 countries on five continents.

As explained by María Nieves Tapia, director of CLAYSS, the activity - which is being supported by the International Federation of Catholic Universities (FIUC) and the Australian Catholic UniversityThe event - in close adherence to the Global Education Pact launched by Pope Francis - "will allow us to reflect and debate with a plurality of voices, but above all to share concrete experiences that already show new ways of teaching, learning, researching and connecting with the community.

Participants

The attendees belong to the educational field: directors, teachers and students from Catholic, public and private universities from all over the world. They will participate in thematic panels, round tables and multiple activities, with debates among various speakers., sessions and workshops.

Reflections will be focused on the universities with social commitmentThese will share their experience on how to innovate in university life, implementing learning practices and solidarity service that allow the integration of academic learning with concrete actions of transformation of students and the community as a whole. 

For Maria Cinque, director of the School of Higher Education EIS (Educate to Encounter and Solidarity) of LUMSA University, "this symposium is a great opportunity to learn about and deepen good practices that articulate academic education and solidarity action, thus favoring the integral formation of students as responsible citizens, critical and creative protagonists, with a vision of the future". 

This third edition of the Symposium will focus on the following thematic areas: 1. Dignity and human rights; 2. Fraternity and cooperation; 3.

Universitate" Award

The meeting will also include a panel led by young people called "The voice of young people: regional experiences winners of the Uniservitate Award" aimed at making visible and making known the protagonists of the best projects of service-learning in higher education, recognized by the Uniservitate" Award 2022 and led by students, teachers and supportive communities from seven regions of the world: Africa, Latin America and the Caribbean, Asia and Oceania, Western Europe North, Western Europe South, the United States and Canada, Central and Eastern Europe and the Middle East.

A total of 84,000 euros were distributed in this edition of the award, destined to give continuity to the awarded projects or to initiate others. Two prizes of 5,000 euros each were awarded in each region, and two mentions of 1,000 euros.

Among the Spanish universities awarded are the Universidad Pontificia de Comillas for a project related to the creation of educational resources for children with school difficulties, and the Universidad Pontificia de Comillas for a project related to the creation of educational resources for children with school difficulties. St. George's University in the field of health and wellness (physiotherapy), for active teaching by developing service-learning projects. 

The World

Pope mourns the murder of a Ugandan nun

Rome Reports-October 27, 2022-Reading time: < 1 minute
rome reports88

Marie-Sylvie Kavuke, of the Little Sisters of the Presentation of Our Lady in the Temple was the last of the nuns to be killed in the Democratic Republic of Congo. The nun was one of the victims of the October 19 terrorist attack claimed by the Allied Democratic Forces, a Ugandan jihadist group.

The Pope recalled the commitment to health care of this religious and asked for prayers for the victims and their families.


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

Holiness is letting God act. Solemnity of All Saints

Priest Andrea Mardegan's commentary on the readings for the Solemnity of All Saints.

Andrea Mardegan-October 27, 2022-Reading time: 3 minutes

Today we celebrate all the saints, in particular those who are neither canonized nor beatified, nor even in the process of beatification. The hidden saints. Perhaps they felt they were a disaster: it was difficult for them to pray, and it seemed to them that they had many defects. They felt they were sinners like the publican and prayed like that: "O God, have mercy on this sinner."They felt fragile like the child's father and prayed like him: "Help my lack of faith!". They let themselves be guided by the Holy Spirit to help others who were in the last place, they did good in a hidden way and perhaps no one noticed. They were unable to put into practice what they heard in beautiful homilies or the advice of holy confessors. They read the lives of the saints and felt infinitely distant.

On the day St. Josemaría Escrivá was canonized, Cardinal Ratzinger published a commentary in L'Osservatore Romano in which he wrote: "Knowing a little about the history of the saints, knowing that in the processes of canonization "heroic" virtue is sought, we can almost inevitably have a mistaken concept of sanctity because we tend to think: "This is not for me". "I don't feel capable of heroic virtue." "It's too high an ideal for me." In that case holiness would be reserved for some "great ones" of whom we see their images on the altars and who are very different from us, normal sinners. We would have a totally mistaken idea of holiness, an erroneous conception that has already been corrected-and this seems to me to be a central point-by Josemaría Escrivá himself.

Heroic virtue does not mean that the saint is a kind of "gymnast" of holiness, who performs exercises that are unavailable to normal people. On the contrary, it means that in the life of a man the presence of God is revealed, and everything that man is not capable of doing on his own becomes more evident. Perhaps, at bottom, it is a question of terminology, because the adjective "heroic" has often been misinterpreted. Heroic virtue does not exactly mean that one does great things on his own, but that in his life there appear realities that he has not done himself, because he has only been available to let God act. In other words, to be holy is nothing other than to talk to God as a friend talks to a friend. This is holiness.

Being a saint does not mean being superior to others; on the contrary, the saint can be very weak and have many errors in his or her life. Holiness is deep contact with God: it is making friends with God, letting the Other work, the only One who can really make this world good and happy. When Josemaría Escrivá speaks of all of us being called to be saints, it seems to me that deep down he is referring to his own personal experience, because he never did incredible things for himself, but limited himself to letting God work. This is why a great renewal has been born, a force for good in the world, even if all human weaknesses remain present. And he continued: "Truly we are all capable, we are all called to open ourselves to this friendship with God, to never let go of his hands, to never tire of returning and returning to the Lord, speaking with him as one speaks with a friend. [He who has this bond with God [...] is not afraid; because he who is in God's hands always falls into God's hands. This is how fear disappears and the courage to respond to the challenges of today's world is born".

The World

Great expectation in Bahrain and the Gulf ahead of the Pope's visit

In the Kingdom of Bahrain, as well as in the other countries of the Persian Gulf, and also among the Muslim majority, there is "great expectation" of the forthcoming visit of Pope Francis from November 3 to 6. The apostolic administrator of the Vicariate of North Arabia, Msgr. Paul Hinder, OFM, added: "They will come from all over the Gulf."

Francisco Otamendi-October 26, 2022-Reading time: 5 minutes

Catholics in Bahrain are "a small flock": about 80,000 people, the vast majority of them migrant workers. And only a thousand have obtained citizenship in Bahrain. However, for the Mass at the Bahrain National Stadium, with capacity for some 30,000 people, "all the tickets were sold out in a few days," said Monsignor Hinder in an online meeting organized by the Iscom association on Monday with journalists accredited to the Vatican.

"We have received many requests, even from Muslims, and people are coming from Saudi Arabia, Qatar, Arab Emirates, Oman, Kuwait," Bishop Hinder added, corroborating expectations, as noted by the agency. Ansa. As is to be expected, there will be hardly any displacement from YemenThe apostolic administrator described the country as "the forgotten periphery of the world", a country at war and with serious tensions.

Apostolic Administrator Paul Hinder, in an online conference organized Tuesday by the Aid to the Church in Need Foundation (ACN), also on the occasion of Pope Francis' apostolic visit to Bahrain, referred to the background of the papal visit, which has as its motto 'Peace on earth to people of good will'.

"All of the Pope's trips pursue the same purpose: to build a platform on which, despite our differences in beliefs, we can create positive and constructive communities to build the future..... If the two major monotheistic religions do not find a minimum basis of understanding there is a risk for the whole world," Paul Hinder added at the ACN International conference.

The apostolic administrator of North Arabia referred in this vein to the Document on Human Fraternitysigned by Pope Francis and the Grand Imam of Al-Azhar, Ahmad Al-Tayyeb, in February 2019 in Abu Dhabi (United Arab Emirates). And he specifically recalled its opening point: 'In the name of God who created all human beings equal in rights, duties and dignity, and called them to live together among themselves, to populate the earth and spread on it the values of goodness, charity and peace. In the name of the innocent human soul that God has forbidden to kill... In the name of the poor...".

A 'common ground

"I think the Pope has seen the possibility of reaching a 'common ground' while maintaining the identity of each one," said Hinder, who acknowledged he did not know the details of the Forum for Dialogue The event, entitled 'East and West for human coexistence', will be closed by Pope Francis on Friday, the 4th.

In Iscom's meeting with journalists, Vicar Apostolic Hinder also referred to 'common ground', to 'the platform'. Pope Francis wishes to "open our minds and make us understand that it is absolutely necessary for us to enter into a relationship of mutual respect and collaboration on the ground, wherever possible." In his view, "his courageous steps will open doors and I believe will contribute to solutions to conflicts in the area and also around the world."

At the same forum, Monsignor Hinder noted that the Pope's trip sends a "signal" to Saudi Arabia and Iran, locked in a long-running conflict. "It is not imaginable that his stay will go unnoticed in Riyadh and Tehran."

"The Pope is building a common platform," he added, after recalling that the Pontiff's visit to Bahrain, which follows in the wake of Abu Dhabi, is "a continuation of his trips to Morocco, Iraq and Kazakhstan," he stressed at the ACN International conference.

Active Christians

There was a moment when Apostolic Administrator Hinder seemed to get a little emotional. It was when talking about the Christians of Bahrain, and the Arabian Gulf. "Looking back over the last 18 years that I have worked here, there are many important features, but part of the beauty of this ministry in this area of the world is dealing with active Christians. We don't have to go after Christians asking them if they will come to Mass; in fact, quite the opposite, we often have space problems to accommodate everyone. This makes us look at life differently, and gives us a certain satisfaction," he explained.

For example, Filipinos celebrate the tradition of 'Simbang Gabi' or Masses of the Rooster, and prepare for Christmas for nine days. They begin on December 16 and celebrate a novena of masses that ends on Christmas Eve, December 24. Well, in Dubai, for example, in the Emirates, "every day, 30,000 Filipinos went to mass during Simbang Gabi. Unbelievable," recalled Paul Hinder, who was Vicar Apostolic of South Arabia for a number of years.

Bahrain is "the country in the area that enjoys the most religious freedom, as well as better conditions for women. However, "it is caught between two major contenders, Saudi Arabia and Iran, and needs the world's attention," said Hinder. The Royal Family of Bahrain is Sunni, although about 2/3 of the Muslim population are Shiites, and 1/3 Sunni and growing.

The Cathedral of Our Lady of Arabia

The visit of Pope Francis, invited by King Hamad bin Isa Al Khalifa, reinforces the choice of the Al Khalifa royal family to showcase the Kingdom's profile as a place of dialogue, tolerant welcome and peaceful coexistence.

The Kingdom of Bahrain is home to the largest church in the region, the Cathedral of Our Lady of Arabia, a temple whose grounds were donated by King Hamad himself in 2013 to Bishop Camillo Ballin, Vicar Apostolic of North Arabia until his death in 2020.

Located in Awali, the cathedral was consecrated by Cardinal Luis Antonio Tagle, as Prefect of the Congregation for the Evangelization of Peoples, on December 10, 2021, in the presence of Archbishop Eugene Nugent, Apostolic Nuncio, and Bishop Paul Hinder.

"The construction of the new cathedral marks a major progress in Church-State relations, and also bears witness to the growing number of Catholics in the region. ACN supported this important project for the Christians of the Arabian Peninsula in different phases. So far, only five formally designated churches serve the 2.3 million square kilometers that make up the vicariate," says Regina Lynch, ACN's project director.

They go to Bahrain for sacraments

"Throughout the Arabian Peninsula, but particularly in Saudi Arabia, the public practice of Christianity is severely restricted and limited to the grounds of foreign embassies and private homes. This is why many of the Christians living in this country go to Bahrain - a border country - to receive the sacraments and live the faith in community," adds Regina Lynch.

Recalling Bishop Ballin, Lynch comments, "He showed great determination in overcoming many, many challenges. Since the groundbreaking ceremony on May 31, 2014, it has been more than six years of hard work and many challenges. I am sure Msgr. Ballin will share the joy from heaven."

Ferrán Canet, Omnes' correspondent in Lebanon, who often travels to the Arab lands, said of Bahrain that "the former apostolic vicar, Monsignor Camillo Ballin, now deceased, told me that he had received a very good welcome from the authorities, with many facilities, unlike in other countries. Facilities for the new cathedral, the bishop's seat, a house where spiritual exercises and various activities could be held"..

The authorFrancisco Otamendi

The Vatican

"Sadness is an obstacle with which the tempter wants to discourage us," Pope says

In his catechesis on Wednesday, October 26, the Pope pointed out the positive value that sadness and temptations can have in the spiritual life.

Javier García Herrería-October 26, 2022-Reading time: 2 minutes

The Holy Father continued his catechesis on spiritual discernment. On this occasion, he focused his reflections on the positive role that sadness can play in the spiritual life. First of all, he pointed out how interior desolation is something that all people have experienced at some time, even if they obviously do not want it for their lives. "No one would want to be desolate, sad. We would all like a life that is always joyful, happy and satisfied".

When a person walks through life allowing himself to be carried away by bad habits, sooner or later sadness and remorse appear. To explain this idea, the Pope commented at length on a scene from one of his favorite novels, "The bride and groom"Alessandro Manzoni, in which he describes remorse as an occasion to change one's life. 

Sadness

The Pope gave some tips on how to deal successfully with sadness. "In our time, it is mostly considered in a negative way, as an evil to flee from at all costs, and yet it can be an indispensable alarm bell for life". Referring to St. Thomas Aquinas, he defined sadness as a pain of the soul that serves to call our attention to a danger or a neglected good (cf. "Summa Theologica". I-II, q. 36, a. 1.). For this reason, the Pope insisted, "it would be much more serious and dangerous not to have this feeling" and he recalled a wise counsel that recommended "not to make changes when one is desolate".  

And the Pontiff continued: "For those who have the desire to do good, sadness is an obstacle with which the tempter wants to discourage us. In such a case, we must act in exactly the opposite way to what is suggested, determined to continue what we have set out to do (cf. "Spiritual Exercises", 318). Let us think of study, of prayer, of a commitment we have undertaken: if we were to abandon them as soon as we feel boredom or sadness, we would never complete anything. This is also an experience common to the spiritual life: the path to the good, the Gospel reminds us, is narrow and uphill, it requires a struggle, a conquering of oneself. I begin to pray, or I dedicate myself to a good work and, strangely enough, it is precisely then that things to do urgently come to my mind. It is important, for those who want to serve the Lord, not to let themselves be guided by desolation". 

Spiritual accompaniment

The Pope pointed out how, "unfortunately, some people decide to abandon a life of prayer, or the choice they have made, marriage or religious life, driven by desolation, without first stopping to read this state of mind, and above all without the help of a guide". The help of spiritual accompaniment is a recurring idea in this catechesis on discernment. 

The Holy Father also underlined how the Gospel shows the determination with which Jesus rejects temptations (cf. Mt 3:14-15; 4:1-11; 16:21-23). Trials serve to show the desire to fulfill the Father's will. "In the spiritual life, trial is an important moment; the Bible explicitly reminds us of this: 'If you come to serve the Lord, prepare your soul for trial'" (Sir. 2,1). In this way, you can come out of the test stronger.

Finally, he recalled how "no trial is beyond our reach; St. Paul reminds us that no one is tempted beyond his ability, because the Lord never abandons us and, with him close at hand, we can overcome every temptation" (cf. 1 Cor 10:13).

Culture

G. K. Chesterton. On the centenary of his conversion

At a time when Christian intellectuals are sought after, many look back to Thomas More, Newman, Knox... or Chesterton. Their jokes are fresh air. Their reasoning, clear and surprising logic. They are often quoted, but few know who Gilbert Keith Chesterton really was.

Victoria De Julián and Jaime Nubiola-October 26, 2022-Reading time: 4 minutes

In the summer of 1922 G. K. Chesterton finally knocked at the doors of the Catholic Church. He was then 48 years old. He was to be received into the Church on Sunday, July 30, in a room of the station hotel used as the parish headquarters in Beaconsfield, just outside London. At communion he was very nervous and sweat covered his forehead: "It has been the happiest hour of my life" (The man who was Chesterton, p. 207). To speak of Chesterton's conversion is to speak of a journey from confusion to lucidity. Along the way he rediscovered fairy tales, enjoyed his brother and his friends, was amazed by the magnificent priests of the High Church - the most pro-Catholic and ritualistic group in the Anglican Church - and fell in love with his wife, Frances Blogg. 

Everyone knows that Chesterton was a witty apologist for the faith, who came up with some amusing stories about a priest-detective and also a rather odd novel called The man who was Thursday. Few know, however, that Chesterton, far more than an apologist, always called himself a journalist, that Father Brown is inspired by the priest who confessed to him that summer of 1922 and that The man who was Thursday illustrates the nightmare that Chesterton lived as a young man, before finding God. 

Road to faith

That nightmare runs like a shiver through the year 1894, when Chesterton was 20 years old, had no belly and wanted to be a painter. At the prestigious Slade School of Art in London he managed to master the arcane technique of idleness and dabbled without judgment in the various occurrences of his time, such as doubting the existence of everything outside his mind. "And the same thing that happened to me with mental limits, happened to me with moral ones. There is something truly disturbing when I think of the speed with which I imagined the craziest things. [I felt an overwhelming urge to record or draw horrible ideas and images, and I was sinking deeper and deeper into a kind of blind spiritual suicide. At that time, I had never heard of confession in earnest, but that is precisely what is needed in such cases." (Autobiographypp. 102-103). 

Until he had enough: "When I had already been plunged for some time in the depths of contemporary pessimism, I felt within me a great impulse of rebellion: to dislodge that incubus or to free myself from that nightmare. But since I was still trying to solve things myself, with little help from philosophy and none from religion, I invented a rudimentary and provisional mystical theory." (p. 103). The cornerstone of that elemental mystical theory was gratitude. Chesterton realized that everything might not exist, he himself might not exist. The inventory of things in the world was then an epic poem about everything that had been saved from shipwreck. Chesterton held on to that fine thread of gratitude and years later, in 1908, he would illustrate that discovery of his in Ethics in the Land of Elvesthe fourth chapter of his Orthodoxy

Chesterton wished to recover the clean look of children, the simplicity of common sense. So in the theory he invented he was only interested in ideas that would restore him to health. Later he realized that besides being healthy, his theory was true. In his excursion towards the light, he stumbled upon Christianity: "Like all serious kids, I tried to be ahead of my time. Like them, I strove to be ten minutes ahead of the truth. And I discovered that I was eighteen hundred years behind. [...] I strove to invent a heresy of my own and, after putting the finishing touches to it, I discovered that it was orthodoxy." (Orthodoxy, p. 13). When he awoke from his nightmare it was around the year 1896. He awoke to the astonishment that life is an adventure suitable only for humble and free travelers, an epic with a meaning and an Author. 

A great wife

At a debating club in the fall of 1896 he met Frances Blogg, the woman who in 1901 would become Frances Chesterton. With her help he was able to trace the acrobatic leap from his intuitions to the consistency of the Catholic faith. Frances was a poetry-loving intellectual. Her family was agnostic and she was Anglican. She was to be received into the Catholic Church in November 1926, so she took the same path of apprenticeship as her husband. But she helped him because she familiarized him with devotion to Our Lady and gave order and concert to his life. She would pick up where he scattered: "He buys train tickets, calls the cab to take him to the station, screens phone calls, hires a secretary, tidies up papers and books..." (The man who was Chesterton, p. 91). 

Chesterton and Frances were unable to have children. But Frances hired a secretary, Dorothy Collins, with whom they formed such a strong bond that they adopted her as their daughter. There Frances and Dorothy were, around Chesterton's bedside, when he died on Sunday, June 14, 1936. 

With his sense of humor and boyish eyes, he left a luminous legacy as a defender of the faith. However, perhaps Chesterton would not have liked to be called a "Christian intellectual". He would have been uncomfortable with the pretensions of an intellectual or he would have blushed because, with great humility, he only wanted to get rid of his sins. Although he loved to fight, even with toy swords, he would not have engaged in sterile cultural wars of Christian intellectuals. He would have always found in polemics a good occasion to make friends, laugh out loud and toast with burgundy.

The authorVictoria De Julián and Jaime Nubiola

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Sunday Readings

Jesus' gaze on our "today". XXXI Sunday in Ordinary Time (C)

Andrea Mardegan comments on the readings for the 31st Sunday in Ordinary Time and Luis Herrera offers a brief video homily.

Andrea Mardegan-October 26, 2022-Reading time: 2 minutes

The book of Wisdom narrates God's love for sinful men: "You have compassion on all, for you can do all things, and you overlook the sins of men so that they may repent", and explains his method: "You correct little by little those who fall". Jesus makes this merciful love visible also in his encounter with Zacchaeus in Jericho, which is the last personal encounter with Jesus that Luke narrates before his entry into Jerusalem for his passion. Shortly before that rich man had gone away sad, and Jesus had remarked that it was difficult for a rich man to enter the kingdom of God, but that for God even this was possible. The conversion of Zacchaeus is a confirmation. Luke presents him as a "chief tax collector", a man on the cusp of professional success and belonging to a category hated by the chosen people. For his part, he has the desire to see who Jesus is, and he shows himself free from the possible mockery or criticism of his fellow citizens: he climbs a leafy tree. His action is defined with verbs of motion: "He sought to see, he ran, he climbed", but the action of seeing, by which he climbed the sycamore tree, is said only of Jesus, who "lifted up his eyes". Because the look of Jesus comes before. Zacchaeus did not know him, Jesus anticipates him, calling him by name because he has always known him. 

Jesus' gaze upon us is constant, his calling us by name and his invitation to live with him in intimacy happens "today", a reflection in time of the everlasting of eternity: "Today I must stay in your house... Today has been the salvation of this house". To our timid attempt to approach, perhaps out of curiosity, he responds with a look of love, with the knowledge of our name and the self-invitation to eat with us. "It is necessary" translates the verb "deo", with which Jesus manifests that the Father's design must be fulfilled. He must be about his Father's business, he must suffer at the hands of the rulers of the people... And he must seek the lost sheep: he has come for sinners. 

The method he activates is not that of preaching or exhortation: he does not ask Zacchaeus for conversion as a condition for entering his house: he goes with him and towards him, a sinner on the way, and with his friendly presence, his gaze that reveals that of the Father, his sympathy, his non-public condemnation of his sin, he opens Zacchaeus' heart to conversion. This is not only made up of feelings, but of concrete and visible gestures of restitution and almsgiving, of attention to those same poor people he had previously robbed. As Paul writes to the Thessalonians, it is God who works good in us, and for this reason he asks: "That our God may make you worthy of your calling, and by his power bring to completion every purpose to do good". 

Homily on the readings of Sunday XXXI

The priest Luis Herrera Campo offers its nanomiliaa small one-minute reflection for these readings.

Culture

Schiller, author of the Ode to Joy

Friedrich Schiller was a poet, playwright and philosopher. Along with Goethe, he is considered Germany's most important writer.

Santiago Leyra Curiá-October 26, 2022-Reading time: 4 minutes

"Juan Cristóbal Federico Schiller (1759-1805) says in one of his letters to Goethe: Christianity is the manifestation of moral beauty, the incarnation of the holy and sacred in human nature, the only truly aesthetic religion. Menéndez Pelayo says that Schiller showed himself to be a Christian at every step by feeling and imagination" ("Historia de las ideas estéticas en España", T. IV, p. 53, Santander 1940).

Menéndez Pelayo quotes from Schiller these words: "Live with your century (he says to the artist), but do not be its workmanship; work for your contemporaries, but do what they need, not what they praise. Do not venture into the dangerous company of the real, before you have secured in your own heart a circle of ideal nature. Go to the heart of your fellow men: do not directly combat their maxims, do not condemn their actions; but banish from their pleasures the capricious, the frivolous, the brutal, and thus you will insensibly banish them from their acts, and, finally, from their sentiments. Multiply around them the great, noble, ingenious forms, the symbols of the perfect, until appearance triumphs over reality, and art dominates nature".

His father, Juan Gaspar (1723-96), was a tireless worker, deeply religious and optimistic. His mother, Isabel Dorotea (1732-1802), daughter of an innkeeper and tahonero.

Schiller's first instruction he received from the parish priest of Loch, Moser, to whom the poet dedicated a remembrance in "The Bandits". From 1766 to 1773, he studied at the Latin school in Ludwigsburg. In 1773 he entered the military training school in Solitüde, transferred to Stuttgart in 1775 as the military academy of the duchy.

Schiller initially wanted to study theology, but gave it up after entering the Academy and opted for law, later embracing medicine.

The first inclination to poetry was born in Schiller with the reading of Klopstock's Messiah. He was also influenced by Klinger's dramas and Goethe's Gotz. But he was more influenced by Plutarch and J.J. Rousseau.

Initially a friend of the French Revolution, he left it with honor after the execution of Louis XVI. On August 23, 1794 he addressed a letter to Goethe in which he revealed great knowledge in matters of art and in September he visited him in his house.

On May 9, 1805, between five and six o'clock in the afternoon, a placid death put an end to the poet's life before he reached the age of 46. In 1826 Goethe wrote the poem "Im ernsten Beinhares war's wo ich erschante", testimony to the good memory he had of the noble friend.

The most outstanding feature of Schiller's spirit is the idealism of his conception of the world. "Everything is immoderate, enormous and monstrous" in his early works such as "The Thieves" and "Kabbalah and Love": idealism rules at ease (Menéndez y Pelayo). It is true literature of "assault and irruption" ("Storm und Drang"), as they call it in Germany (Menéndez y Pelayo).

Subsequently "Goethe gave Schiller the serenity and objectivity he lacked." "What a series of masterpieces illustrated this last period of Schiller's life (1798 to 1805): Wallenstein, Mary Stuart, Joan of Arc, The Bride of Messina, William Tell (1804), the Song of the Bell."

"Guillermo Tell is a work totally harmonious and preferred by many to the rest of the poet's works... in which there is a perfect harmony between action and landscape, a no less perfect interpenetration of the individual drama and the drama that we could call epic or of transcendental interest, and a torrent of lyrical poetry, as fresh, transparent and clean as the water that flows from the same wild peaks.

The Bell would be the first lyric poetry of the nineteenth century if it had not been written in the penultimate year of the eighteenth century and did not bear the spirit of that era, although in its most ideal and noble part, all the poetry of human life is condensed in those verses of such metallic sound, of such prodigious and flexible rhythm. Whoever wants to know the value of poetry as a civilizing work, should read Schiller's Campana (Menéndez y Pelayo).

Schiller is the poet of moral idealism, of which Kant was the philosopher... The Kantian imperative... is transformed by Schiller's spirit into immense tenderness and pity, into universal charity, which neither diminish nor weaken, but rather enhance the heroic temper of the soul, mistress of itself, obedient to the dictates of the moral law... to emerge triumphant from every conflict of passion".

In November 1785, Schiller composed The Ode to Joy ("An die Freude", in German), a lyrical poetic composition first published in 1786.

According to a 19th century legend, the ode was originally intended to be an "Ode an die Freiheit" (ode to freedom sung in the revolutionary period by students to the music of La Marseillaise), but then became the "Ode an die Freude"In short, to broaden its meaning: although freedom is fundamental, it is not an end in itself but only a means to happiness, which is the source of joy.

In 1793, when he was 23 years old, Ludwig van Beethoven knew the work and immediately wanted to set the text to music, thus giving rise to the idea that would become over the years his ninth and last symphony in D minor, Op. 125, whose final movement is for chorus and soloists on the final version of the "Ode to Joy." by Schiller. This piece of music has become the European Anthem.

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Culture

Omnes Forum Europe's spiritual crisis

On Monday, October 31, at 7:00 p.m., we will hold an exceptional Omnes Forum on the topic of Europe's spiritual crisis with the professor Joseph WeilerRatzinger Prize 2022.

Maria José Atienza-October 25, 2022-Reading time: < 1 minute

Next Monday, October 31, at 7:00 p.m., we will hold an exceptional Omnes Forum on the topic of Europe's spiritual crisis.

We will count with an exceptional guest, the Professor Joseph WeilerProfessor at New York University School of Law, New York, and Senior Fellow at Harvard's Center for European Studies.

Weiler has been president of the European University Institute in Florence and next December he will receive from the hands of Pope Francis the Ratzinger Theology Prize 2022.

It will be moderated by María José RocaProfessor of Constitutional Law at the Complutense University in Madrid.

The meeting will take place in person at the headquarters of the University of Navarra in Madrid (C/ Marquesado de Santa Marta, 3. 28022 Madrid).

As a follower and reader of Omnes, we invite you to attend. If you would like to attend, please confirm your attendance by sending an email to [email protected].

INVITATION_FORUM-WEILER2

The Forum, organized by Omnes together with the Roman Academic Center Foundation, has the collaboration of the University of Navarra and the sponsorship of Banco Sabadell and Peregrinaciones y Turismo Religioso de Viajes El Corte Inglés.

Streaming broadcast

This Omnes Forum will also be broadcasted on Youtube for those who cannot attend in person through the following link:

The World

Silvio Ferrari: "Respect for diversity must start with religions".

Can human dignity contribute to creating common ground between antagonistic conceptions of human rights? Professor Silvio Ferrari from Milan, in an interview with Omnes, discusses this topic and the growing polarization, social division and ethical and religious intolerance, following the VI Congress of ICLARS, an international consortium based in Milan, recently held in Cordoba (Spain).

Francisco Otamendi-October 25, 2022-Reading time: 4 minutes

The challenges facing contemporary societies in the area of freedom of religion and belief are increasingly numerous. For example, there are conflicts between the exercise of freedom of conscience and public interests embodied in law; there are apparent tensions between religious freedom and other human rights; the relationship between state competencies in education and freedom of education is not always peaceful; the rights of minorities in social environments that may be hostile are sometimes not effectively protected; and so on and so forth.

These are matters in which there is a growing tendency towards polarization and social division, a phenomenon that particularly affects the religious and ethical choices of citizens, sometimes leading to intolerance towards those who disagree, even to stigmatization and aggression.

In this context, a few weeks ago, the VI Congress of the ICLARS ("International Consortium for Law and Religious Studies"), an organization based in Milan. Under the general title of "Human Dignity, Law and Religious Diversity: Designing the Future of Intercultural Societies," nearly 500 participants from around the world - professors, academics, intellectuals, senators and former politicians, journalists, professors from various fields - explored answers to these questions.

The organization of the Cordoba congress was entrusted to LIRCE ("Institute for the Analysis of Religious, Cultural and Ethical Freedom and Identity"), acting in collaboration with and under the sponsorship of the project "Consciousness, Spirituality and Religious Freedom" of the Royal Academy of Jurisprudence and Legislation of Spain; the University of Cordoba; the International University of Andalusia (UNIA); the REDESOC research group of the Complutense University; and other local and regional, public and private institutions. The president of the organizing committee of the congress was Professor Javier Martínez-Torrón, Professor of the Faculty of Law of the Complutense University, and President of the Steering Committee of ICLARS and LIRCE.

Silvio Ferrari, founder and former president of ICLARS, professor of law at the University of Università degli Studi di MilanoIn one of the plenary sessions, he intervened with an epilogue on the future prospects of religious freedom in our societies, together with other experts. We spoke with him upon his return to Milan.

You participated in September in the 6th ICLARS Congress, held in Cordoba, could you comment briefly on the objective of the congress?

- Cultural and religious diversity has arrived in Europe, but we still do not know how to manage it. In other parts of the world, believers of different religions have lived together for centuries. It is not always a peaceful coexistence, but there is something we Europeans can learn from the dialogue with Africa and Asia: the value of diversity which, properly understood, is an enrichment for all. And there is also something we can teach: the need for a platform of shared principles and norms on which religious diversity can develop without creating conflict. 

In the final section, you had a relevant intervention on the future prospects of religious freedom in these intercultural societies. Can you say something about this? 

- In my speech I tried to identify what Europeans can bring to an intercultural dialogue: first of all, the primacy of individual conscience, and then the existence of a core of civil and political rights that must be guaranteed to all without distinction of religion. No one should be put in the alternative of changing religion or being killed or exiled, as happened not so many years ago in the countries under the Islamic caliphate, and everyone, regardless of the religion they profess, should be granted the right to marry and form a family, educate their children, participate in the political life of their country, etc. 

   In Europe we have taken centuries to learn these things, and now these principles are part of the European identity and constitute the contribution that Europe can make to intercultural dialogue: without seeking to impose them on all the peoples of the world, but also in the knowledge that they represent universal values.

Is religious freedom under threat, not only in the realm of laws, but in attitudes of intolerance towards dissenters, in the ethical and religious realm, with all that this entails? 

- In the last fifty years, religious radicalism has grown, hand in hand with the new political significance of religions. On the one hand, some religions (fortunately not all) have become more intolerant, not only towards the followers of other religions, but also within themselves. 

   On the other hand, states have increased their control over religions, fearing that conflicts between them could undermine a country's political stability and social peace. Together, these two elements have reduced the space for religious freedom. However, one should not exaggerate: a hundred years ago, in both Spain and Italy, there was much less religious freedom than today. 

It seems that antagonistic formulations of human rights are emerging. Have you seen the possibility of creating spaces of common understanding?

- Notions such as human dignity and human rights must be handled with care. First of all, it must be accepted that they are historical constructions: centuries ago slavery was generally accepted, today (fortunately) it is no longer so. The dialectic and even the antagonism of human rights are part of this process of historical construction. If one accepts this starting point, one realizes that human rights must also be contextualized to some extent. 

   The level of respect for human rights achieved in one part of the world cannot simply be imposed on other parts of the world where the historical process of building human rights has had different rhythms and modalities. It is wiser to mature this respect from within each cultural and religious tradition, encouraging the development of all the potential it contains.  

You speak of contributing to the creation of a culture of respect for diversity. Can you expand on this reflection? Which government agencies and civil society organizations would you mainly address? 

- The culture of respect for diversity must start with religions. It is built through dialogue between religions and the construction of spaces where their followers can live together without fear of their diversity. On this point, all religions lag behind because they struggle to understand that the affirmation of truth - that which each religion has the right to affirm - does not imply the suppression of freedom - the freedom to affirm different truths. 

   States must guarantee this space of freedom in which different truths can be proposed to all and life experiences based on these different truths can be constructed. When this happens, civil society (of which religious communities are part) becomes the place where everyone can express his or her identity while respecting that of others.

The authorFrancisco Otamendi

Evangelization

João ChagasVatican WYD official: "Young people will be more involved than in previous editions".

Omnes interviews Father João Chagas, coordinator of the youth office of the Dicastery for the Laity, Family and Life and in charge of coordinating, from the Holy See, the preparations for the upcoming World Youth Day this summer in Lisbon. 

Federico Piana-October 25, 2022-Reading time: 3 minutes

"WYD 2023 will probably be a success". The optimistic forecast about World Youth Day, which will take place in Lisbon from August 1 to 6 next year, comes from the words of Father João Chagas, head of the Youth Office of the Dicastery for the Laity, Family and Life. The cleric, who on behalf of the Vatican body is helping the local committee of the Portuguese capital to organize the event, explains that throughout the world, after the resurgence of the pandemic, "there is a very great desire to start again, to meet. Some delegates from various bishops' conferences have told me that young people are impatient to be able to participate in the next WYD, even though more than four years have passed since the last meeting". All this bodes well and, adds Father Chagas, "I am sure that there will be a very large turnout.

What assistance is the Vatican Dicastery for the Laity, Family and Life providing to the local committee to prepare for WYD 2023?

The dicastery keeps the memory of all previous WYD, we are a point of union and the guarantors of fidelity to the original project, which has been updated along the way. For this, there is a memorandum, an operative scheme. As Pope Francis says: we must remember the past in order to have courage in the present and hope for the future. We are the memory of the past and we try to encourage in the present by walking together with the local organizing committee.

In your opinion, how are the pandemic and the war in Ukraine affecting the preparations for WYD 2023?

The first concrete effect is that this WYD has been moved by one year: it was actually supposed to be held in 2022. In 2019 and 2021, the preparatory meetings between the local organizing committee and the central one in Rome were not so frequent, but now everything is intensifying. However, having moved it is helping us a lot in the preparation.

Will young people get involved in WYD 2023 despite the worrying international climate?

In my opinion, young people will be more involved than in previous editions. When there are difficulties, young people bring out the best in themselves: resilience, the courage to overcome obstacles. And this happens especially if one has the strength of faith. A confirmation is found in the way volunteers from Lisbon and Portugal are giving the best of themselves to organize the event in a climate that remains uncertain. 

Do you think that this edition of WYD will also attract the interest of young people who are far from the faith?

In Rome there is a youth pastoral center linked to our dicastery that keeps the original WYD cross and there I usually meet many groups from different countries in which there are always young atheists or believers but not practicing. I must say that on their part I see a lot of interest in WYD and in the Church. Once, one of these young people, after attending a papal audience, told me that he was very impressed by the fact that a figure like the Pope can be an extraordinary point of union between so many people from different cultures and realities. We can say, then, that WYD is also for everyone, because the experience of faith that is lived there is expressed in so many themes, shared also with those who do not believe.

How will young people who cannot go to Lisbon be involved so as not to run the risk of excluding them?

The Dicastery for the Laity, Family and Life and the Lisbon organizing committee have a great desire to make WYD 2023 as media-friendly as possible. Many bishops' conferences and dioceses around the world are preparing events at the same time and in connection with Lisbon so that those who cannot attend can follow not only the events with the Pope but also the many cultural and spiritual activities that will take place during those days.

The authorFederico Piana

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

Father S.O.S

NFC technology

NFC technology allows payments to be made from the cell phone with great convenience and security. Its use can be very interesting for parishes, for example, as an electronic brush for donations.

José Luis Pascual-October 25, 2022-Reading time: 3 minutes

A Near Field Communication or simply NFC, allows data to be exchanged wirelessly between two devices in real time. It is very similar to the already widely used WLAN or the popular bluetooth.

How does it work?

To begin with, it is important to make it clear that NFC has the particularity that, in order to work properly, the devices in question need to be very close to each other, at distances of less than 10 centimeters. The benefit obtained by this is all the security of the data being transferred, since in this way the theft of information by any third party is avoided. hacker.

This technology allows the exchange of data in a unidirectional way, from one device to another. But it also allows bidirectional exchange, that is, between both devices at the same time.

The use of the NFC system is very efficient, requiring only 200 microseconds to make the connection between devices. In addition, the vast majority of devices are already equipped with this system. The smartphone since Android version 4.0 already support NFC protocols, as do Apple products since the iPhone 6.

Phones, tablets and other smart devices have up to three different ways of running the NFC system:

-The NFC device can be used by the user in a read/write mode, which allows the user to use his NFC device in a terminal machine that will read and, if necessary, write data.

mode Peer-to-Peer. That is, the exchange of data between two or more devices. 

-Card emulation. In this case the user selects a card to make a payment, placing his device near the POS, as if it were a physical card.

Where does it apply NFC technology?

One of the features that makes NFC technology so attractive is its quick and easy setup in a wide variety of industries.

-Payments via cell phone. In this case, the payment replaces the use of a bank card. Instead of a physical card, a virtual image of the card is created on the phone to make the corresponding payment.

-Payments contactlessincluding electronic toothbrushing in churches and parishes. 

Two-factor authentication. One of the most common uses of NFC is related to security in order to have permission to access the computer or a web application. The usual way, the password is entered and the NFC device is placed near the specially enabled sensor so that the system recognizes and allows access to the user.

-Purchase of tickets in digital support. This is basically a way to replace the classic piece of paper that allows us to enter a movie theater or a concert. 

-Access control to hotels or restaurants. Entry to hotels or certain restaurants is limited to the use of RFID which, in simple terms, is a chip that allows access to certain restricted areas or zones. 

The success and use of the NFC system (in general of any technology) does not depend exclusively on who is in charge of providing the application, but also on the individual who uses it. There is no point in introducing mechanisms to speed up procedures and data exchange if users do not put them into practice correctly. For this reason, if someone is thinking of using an NFC, the best thing to do is to keep his or her credit card in a protective case that blocks interference from external agents. If, on the other hand, you are planning to use the smartphoneFor example, it is best to activate the NFC mode only at the moment of, for example, making a payment, deactivating it immediately after making the transaction.

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Culture

"The Death of Ivan Ilyich. Pain and the meaning of life

When Leo Tolstoy published a short novel entitled "The Death of Ivan Ilyich" in 1886, he was putting his finger on the sore spot. Indeed, it is difficult to think of two more recurrent themes for the postmodern world than grief and the search for the meaning of life. These are issues that are present in every age, but perhaps torment contemporary man - deprived ("liberated") of so many references - in a special way.

Juan Sota-October 24, 2022-Reading time: 5 minutes

The novel by Tolstoy is a reflection on life, as seen from the perspective of the death. Ivan Ilyich is a man who at the age of 45 has a brilliant career as a civil servant behind him and rigorously fulfills his duty. He is to some extent the perfect ideal citizen. His only pretension is to lead an "easy, pleasant, entertaining and always decent and socially approved" existence. And yet, when he falls seriously ill with a strange ailment that doctors are unable to diagnose, much less cure, the protagonist begins to discover that everything in his life has not been "as it should have been".

The book begins with the reaction of colleagues and friends to Ivan's death, which is summed up in the prospect for some of a promotion and, above all, in their displeasure at having to fulfill the social duties related to such an event. "The death of a close acquaintance did not arouse in any of them, as is usually the case, more than a feeling of joy, for it had been someone else who had passed on. 'It is he who has died, not I`, they all thought or felt." As for the wife of the deceased civil servant, she only shows interest in the sum she may collect from the State on such an occasion. It is the panorama of a life that has passed without leaving a trace even in those closest to him.

Tolstoy then goes on to recount Ivan Ilyich's successful career from his time at the Faculty of Jurisprudence to the post of judge in one of the Russian provinces and his marriage to one of the most attractive and brilliant young women of his milieu, Praskovia Fyodorovna. Ivan Ilyich had learned to carry out his work according to his great rule of life, that is, in such a way that it would not deprive him of an "easy and pleasant" life: "One had to strive to leave out of all these activities any living and pulsating elements, which contribute so much to disturbing the proper conduct of court cases: no relations beyond the merely official ones should be established, and such relations should be restricted exclusively to the working sphere, for there was no other reason to establish them".

Likewise, he soon became disenchanted with married life and resolved to reduce it to the satisfactions it could offer: "a set table, a housekeeper, a bed - and, above all, that respect for the external forms sanctioned by public opinion".

The disease

Although the disease does not initially make Ivan rethink his past life, it does make him perceive that there is something false in the way his wife, his friends and even the doctors treat him. They all strive to ignore what he can no longer: that he is on the verge of death. All except one of the servants, Gerasim, who shows true compassion and affection for his master. The encounter with someone who does not live for himself alone is a turning point in Ivan Ilyich's life. Tolstoy describes this discovery with great beauty:

"He realized that those around him reduced the terrible and dreadful act of his death to the level of a passing and somewhat inadequate annoyance (they behaved towards him more or less as one does with a person who, on entering a room, spreads a wave of bad odor), taking into consideration that decorum to which he had adhered throughout his life. He saw that no one sympathized with him because there was no one who even wanted to understand his situation. Only Gerasim understood and pitied him. That is why he was the only person with whom he felt at ease (...).

Gerasim was the only one who did not lie; moreover, according to all appearances, he was the only one who understood what was happening and did not consider it necessary to conceal it, he only sympathized with his exhausted and consumed master. He had even gone so far as to tell him openly, once Ivan Ilyich had ordered him to retire:

-We all have to die, so why not take a little trouble for the others?

Death

The striking thing about Tolstoy's novel is that it shows that it is not only the protagonist who lives unconcerned about others. Everyone leads an empty life and rejects anything that might remind them of the existence of suffering. They are blind and only pain and the prospect of death itself can make them discover, like Ivan, that their behavior "is not at all what it should have been." But how should it have been? This is the question Ivan finally arrives at on his deathbed.

The character of Gerasim is Tolstoy's answer to this question. The young servant does nothing "special" for his master. Most of the time he simply holds his legs up for him, as the latter asked him to do. But while the care of Ivan's wife Praskovia is cold and uncaring for her husband and therefore displeasing to him, Gerasim puts his heart into what he does. He sympathizes. And love makes itself felt, hurts Ivan's selfish heart and makes him reconsider. "Why not bother, then, a little bit for others?".

Ivan Ilyich's life, a life lost, is nevertheless mended at the last moment. Also thanks to his young son, who, perhaps because of his age, is still capable of sympathy:

At that very moment the son slipped noiselessly into his father's room and approached the bed. The dying man was still screaming in despair and waving his arms. One of his hands went to fall on the boy's head. And he grabbed it, pressed it to his lips and burst into tears.

At that precise moment Ivan Ilyich rushed to the bottom of the hole, saw the light and discovered that his life had not been as it should have been, but that there was still time to remedy it. He wondered how it should have been, then fell silent and stood listening. Then he realized that someone was kissing his hand. He opened his eyes and saw his son. And he felt sorry for him. His wife also approached him. Ivan Ilyich looked at her. With her mouth open and tears streaming down her nose and cheeks, she looked at him with a desperate expression. Ivan Ilyich also felt sorry for her.

"Yes, I'm tormenting them," he thought, "They feel sorry for me, but they'll be better off when I'm dead." He made intention to utter those words, but did not have the strength to articulate them. "Besides, what's the use of talking? The thing to do is to act," he thought. He pointed to the son with his eyes and said to his wife:

-Take him away... I feel sorry for him... I feel sorry for you too...

He wanted to add the word "apology," but instead he said "guilt," and, as he no longer had the strength to correct himself, he waved his hand, knowing that whoever should understand would understand."

For once in his life Ivan acts with others in mind. He wants to prevent his relatives from seeing him die. And he goes so far as to ask forgiveness from his wife, whom he had mortified so much during his illness. This last act, a free act of love, truly redeems Ivan's life and makes him lose his fear of death. The meaning of life, as Gerasim reminds us with his example, is more a reality to be embraced with the heart than a problem to be solved with our head or with an existence bent on our own well-being. And the experience of pain, which so often seems an obstacle to happiness, is what enables us to live a life dedicated to others. As Alexandre Havard concludes his beautiful book on the heart, "man was created to be loved, but it is in suffering that this love, in a mysterious and paradoxical way, communicates itself most effectively."[1]. It is others who fill life with meaning. Let us trust Tolstoy.


[1] Alexandre HavardFree heart. On the education of feelings. Pamplona, EUNSA, 2019, p. 93.

The authorJuan Sota

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Twentieth Century Theology

Tradition and traditions

The post-conciliar crisis showed a dialectic between progressivism, which wanted another Council "at the height of the times", and traditionalism, hurt by the novelties of Vatican II or the post-conciliar period. Among the labels that require discernment is the Catholic notion of Tradition.

Juan Luis Lorda-October 24, 2022-Reading time: 8 minutes

"Tradition" is a very important word in the Christian vocabulary. In a very broad, but very authentic and full sense, it can be said that, for the Christian faith, tradition is the same as Church. But without identifying the Church here with ecclesiastical sociology, with the men and representatives of the Church, but with the Church as God's mystery of faith and salvation that traverses history until its consummation in heaven. The Church understood as the Body of Christ, "le Christ repandu"the expanded Christ, as Bossuet happily called it. And animated, yesterday and today, by the Holy Spirit.

This represents the fullest concept of tradition, as Joseph Ratzinger demonstrated from his work at the Council to his addresses as Pope. From the brilliant lecture Essay on the concept of tradition (1963), published together with another of Rahner's writings in the notebook Revelation and traditionto its brief and beautiful general hearing on Tradition as communion in time (APRIL 26, 2006). In addition to many other contributions on Fundamental Theology, his first subject of specialization, collected in volume IX of his Complete Works. 

Monuments" or testimonies of tradition 

However, the Lord has not left his Church a simple system for consulting him about faith or about what he wants from us. Unlike some current cults, such as Buddhism, we do not have "oracles" who can enter into trance or direct communication and speak on behalf of God. And this is because revelation has already been full in Christ; therefore, there will be no more prophets or new essential revelations, although there will be new lights. 

If we want to know what we should believe or what we should do we have the whole long historical witness of the Church, in her Liturgy, teaching, law, and in the lives of the saints. And the Holy Scriptures. There we find what the Church believes and lives. They are the "monuments" or testimonies of the tradition or life of the Church. Of course, in this immense treasure and patrimony not everything occupies the same place or has the same importance.

Traditions in human life

Human beings are mortal, but societies are less mortal than individuals. They survive by preserving and transmitting (tradition) their identity and functions. This makes "tradition" a vital and deep-rooted human phenomenon, which we can only mention here because it is also influential. Human societies and corporations transmit their particular culture: their effective ways of organizing and working, but also other uses and customs that serve as ornamentation and signs of identity. Both cities and families celebrate festivals and periodically repeat customs that give color and profile to life. And they appreciate them as part of their identity and belonging, and, many times, of the bond and gratitude they feel towards their ancestors. 

Traditions in the life of the Church

In the Church, with such a large and ancient extension, there are and have been many uses and customs that are and have been loved by the faithful, encourage their adherence and underline their identity: feasts, processions, songs, vestments, traditional foods... Uses such as the blessing of the cross on certain occasions or sprinkling with holy water. And many others. 

But what is most central to the Church's tradition is what we have received from the Lord: the Gospel. A message of salvation, which is also a way of life. To specify it more in familiar terms, he gave us a doctrine, a morality and a liturgy, with the celebration of the Eucharist and the sacraments. In reality, going to the center, the Lord himself gave himself to us. "God so loved the world that he gave his Son." (Jn 3:16). Because we believe in him, we live in him and we offer what he himself offers, his death and resurrection. Christian faith, morals and worship are centered in Christ. What we know is primarily because of Him, what we live is in Him and with Him. Therefore, the most "traditional" thing there can be in the Church is to be united to Christ and to "keep his word" or his message (cf. Jn 14:23). 

The Lord gave to his Church his Spirit and his Mother

The Lord gave himself for his Church, he gave her his Word, his Gospel, but he also gave her his Spirit. This generates an interesting relationship between Word and Spirit. The Christian message is interpreted, lived and developed in the Spirit. And it has been so from the beginning by the will of the Lord, who lived only three years with his disciples. "The Paraclete, the Holy Spirit whom the Father will send in my name will teach you all things and bring to your remembrance all that I have said to you." (Jn 14:26). The Holy Spirit has shaped the early Church since she came forth as a new Eve from the side of the Lord who died on the cross, as the Fathers like to recall. This presence of the Lord in his Church, with his Word and his Spirit, means that tradition cannot be considered either as a pure set of customs or as a memory of the past. It is alive in the present.

And among these gifts of the Lord, he also gave us, from the Cross, his Mother, intercessor and model, who occupies such an important place in the first Christian community and later in the communion of saints. And she gives the appropriate style and tone of the Christian life, made in the face of God and a mixture of simplicity, piety, gratitude, dedication and joy, as can be appreciated in the Magnificat

Early stages in the tradition

In 1960, Yves Congar published an important historical study on Tradition and traditions. Historical essayThe second theological part (1963) was followed by a second theological part (1963) and a summary, Tradition and the life of the Church (1964); all three translated into Spanish. In the first part, he studies the great historical stages of the tradition.

In the first steps of the Church, in apostolic times, with the help of the Spirit, the celebration of the Eucharist was organized, giving rise to the primitive, diverse and legitimate liturgical traditions in the world, in the East and in the West. The Gospels were written. And the ecclesiastical structure was developed: bishops, priests and deacons. "It has appeared to the Holy Spirit and to us." the Apostles declared when making the first decisions (Acts 15:28-30). The early Church is aware of having received a "deposit" of doctrine and life. And it should be noted, by the way, that this first tradition is prior to the New Testament, which is one of its first fruits.

Then came a patristic period in which the various Churches consulted each other on the received traditions, in the face of doubts about the canon of the Scriptures, the ways of Christian living or doctrinal problems caused by aberrations and heresies. The doctrinal criterion formulated by St. Vincent de Lerins in his Conmonitorium: "What has always been believed, everywhere and by everyone.": quod semper, quod ubique, quod ab omnibus. The Middle Ages will collect and study this legacy. 

Tradition and Protestantism

Luther was a great breakthrough. Scandalized by certain ecclesiastical abuses, he rejected "tradition" en bloc as suspect. He chose Scripture as the sole criterion of Christian truth: Sola Scriptura. What is not there is human invention, which can be legitimate, but it is not God's revelation and has neither its value nor its authority. With this, he carries out an enormous "pruning" that affects both accessory and central questions: the sacrificial value of the Mass, purgatory, the sacrament of orders, the monastic life....

The Council of Trent wanted to respond with an authentic reform of the Church and also with greater precision of doctrine. It defends that Christian doctrines are sustained both in Scripture and in Tradition. From this stems the idea that there are two sources of revelation, or two places where one can look for what it is like. Within tradition, an important place is occupied by the Magisterium of the Church which, over the centuries, has authoritatively defined Christian doctrine and corrected errors, since the first Creeds of Nicaea and Constantinople.

In thinking about the theological method, Melchior Cano postulates that the truths of faith are argued by having recourse to theological places or "monuments" of tradition. Manualistic theology will embrace this method and, until the twentieth century, will justify theological theses with quotations taken from Scripture, from the tradition of the Fathers and from the Magisterium.

Subsequent contributions

The Protestant crisis makes tradition a great "Catholic" theme, which needs to be deepened and well defended.

The great Catholic theologian of Tübingen, Johann Adam Möhler, dedicates a solid effort to compare Catholicism and Protestantism, and spreads the idea of a "living tradition", precisely because of the constant and mysterious action of the Holy Spirit in the Church.

For his part, the Anglican theologian of Oxford, John Henry Newman, studies whether there is a legitimate development of Christian doctrine in history, precisely to see if the points that Luther has removed from the dogma can be justified. And when he concludes that they can, he becomes a Catholic and publishes his Essay on the development of Christian doctrine. (1845).

Franzelin, with the Roman School, added some opportune distinctions between the objective sense (the deposit of doctrines) and the active sense of tradition (life in the Spirit), and between what is divine, apostolic and ecclesiastical tradition, according to its origin.

In the middle of the 20th century, the Second Vatican Council dedicated its first document (Dei Verbum) to the great themes of Revelation and, in brief, he explained in a beautiful and nuanced way the profound relationship that exists between Scripture, Magisterium and Tradition.

About the current moment 

Since the end of the twentieth century, the Catholic Church has experienced some traditional or traditionalist reactions that deserve attention. On the one hand, the separation of Church and State in the former European (and American) Catholic nations is continuing, causing traditional Christians to suffer as they see Christian customs and practices disappearing from their midst.

To this process, in the middle of the twentieth century, a strong post-conciliar crisis was added, neither wanted nor originated by the Council itself, but by a kind of anarchic application, where the winds of the moment blew. On the one hand, the Marxist pressure that pushed the Church towards a revolutionary commitment. On the other hand, the spirit of the times demanded the elimination of everything "strange", "annoying" or "old-fashioned".

The more traditional Christians suffered especially from liturgical arbitrariness, which often obeyed much more to the improvised fashions of clerics than to the spirit of the Council, which sought above all a deeper participation of the faithful in the paschal mystery of Christ.

Since this crisis has been so complex and difficult to judge, the traditionalist reaction casts a general suspicion on all the factors: theology, Council, Popes, liturgical reform..., obscurely attributing responsibility to some or others (modernists, Freemasons...). He understands that, in one way or another, the Catholic tradition has been broken. And he tries to return to the way the Church lived in the fifties of the twentieth century.

In this process, Monsignor Lefebvre's position was special in that he judged the Council heretical because of its change of criteria regarding religious freedom (Dignitatis humanae). This question has its importance, but it hardly has any impact, because it is incomprehensible to the majority who, moreover, would unwittingly agree with the conciliar doctrine, with the basic right to freedom of conscience and with non-discrimination on religious grounds. That is why, in practice, his successors join in the same criticism, the same remedy and the same aesthetics: to erase the last decades and return the life of the Church to the 1950s. But in a rather untenable schismatic position (to be more Church than the Church) which, as history shows, will hardly evolve well if it is maintained.

This process seems to require considerable discernment.

It is important to understand the causes of the post-conciliar crisis in order to learn from it, to avoid making false attributions, to find just remedies, and to continue the process of an authentic reception of the Council's doctrine and, especially, of its liturgical renewal. 

-It is necessary to defend the true idea of tradition in the Church, distinguishing what is nuclear (what Christ himself gave us with the Holy Spirit) from what are secondary or even accessory usages and customs, varied and rich in history. For it is not the same thing to rely on one thing as on another. And to err in this would not contribute to improve things, but to make them worse. We Christians may love certain feasts, certain vestments, certain rites, certain customs, a history, but above all we love the Lord present in his Church.
-There is a legitimate pluralism in the life of the Church that must be respected and that, unfortunately, in many cases, was not respected in the process of implementing the Council, causing unnecessary wounds and naively destroying a patrimony of traditional piety that, if not always perfect (nothing is perfect outside of God), was nevertheless authentic. However, precisely because tradition is alive and animated by the Holy Spirit, it is capable of generating even today new legitimate, beautiful and satisfying forms of Christian life, which do not enter into controversy with others, but are added to a magnificent multi-secular patrimony.

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Scripture

"And he gave gifts to men" (Eph 4:1-16).

St. Paul, in his letter to the Ephesians, reminds us that unity is the foundation of the Church to which the different gifts of its members are directed.

Juan Luis Caballero-October 24, 2022-Reading time: 4 minutes

In the first part of its Letter to the EphesiansPaul spoke of the mystery hidden for centuries and now revealed: the Church, the family of God. One of the hallmarks of this body is its unity (Eph 2:11-22). But, as it is said in the second part of the letter, this unity is given in diversity: the ecclesial body has a head and members, and it must be built up and develop in a harmonious way towards fullness. In this vital process, Christ is the key, for he is not only the head who gives unity to the body, but he is also the giver of the gifts that allow it to develop in diversity. This type of life is spoken of from Eph 4 onwards, vv. 1-16 being the framework in which the principles and instructions on daily life developed from v. 17 onwards are placed.

Exhortation to unity and its reasons (Eph 4:1-6)

In these first verses, the letter, taking up words and ideas from other Pauline writings (1 Cor 12; Rom 12; Col 2-3), introduces the whole exhortative part, insisting on the unity of believers, received as a grace (Eph 4:1-3), and giving a series of reasons why unity must be lived and maintained (Eph 4:4-6). With regard to the former, after the general rule ("that you may walk as the vocation to which you have been called requires", v. 1) the concrete means to live the call are mentioned (vv. 2-3): humility, gentleness, understanding, bearing one another with love, keeping unity with the bond of peace. Certainly, unity is a gift received on the Cross, but it is also a path to be followed in daily life: it has been received and, at the same time, it must be maintained and protected, being agents of peace and reconciliation.

Vv. 4-6, already of a different tone, are composed of three series of acclamations, in which there is a progression. The first expresses that the vocation is a call to live in a single body (the Church), animated by a single Spirit (holy) and awaiting a single glory (v. 4). The second speaks of the one Lord who constituted her, of the one faith in him and of the one baptism (v. 5). The third speaks of the one God and Father of all created beings, "who is above all, acts through all and is in all". (v. 6). The logic of the progression is this: it is from the life of the ecclesial body and in living its faith in Christ the Lord that the Church can confess God as the Father of all and who works in all. Or, to put it another way: it is because the Church lives, as new humanityShe is what she is, thanks to which she can better understand and say how God is the creator.

Diversification of gifts (Eph 4:7-16)

With v. 7 we begin to speak of the value of the diversity of gifts for the sake of unity and the growth of the whole body: "To each of us [all Christians] grace has been given him according to the measure of Christ's gift."

After this announcement, v. 8 introduces a quotation from Ps 67 (68):19, which will serve as an outline for the development of vv. 9-16: "Wherefore the scripture saith, He ascended up on high, leading captives, and gave gifts unto men.". This verse, interpreted in the Jewish tradition as referring to Moses, who, having ascended to heaven, received the words of the Law to give them to men, is adapted Christologically by Paul: Christ has been exalted (Eph 1:20-22) (and has taken captive to heaven the powers that held men captive); he has given gifts (ministries and other graces) to men. The insistence is on the protagonism of Christ and on diversity in the Church:

a) vv. 9-10. Christ has not ascended to heaven like Moses, but has done so after having died (and descended to the place of the dead), definitively glorious, which will allow him to be present in all creation (like the Father in v. 6), making creation receive its full and ultimate vocation, the hope of its own glorification. The exalted Christ has the power to make his Church live and grow.

b) v. 11: "And he hath ordained some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.". The gifts that Christ gives to the Church for its proper functioning are precisely the apostles, prophets, evangelists, pastors and doctors, all of them in function of the Gospel: they proclaim it, interpret it, preach it, teach it. Christ himself gives the Church the persons who enable her to enter into the knowledge of the mystery and to proclaim it. It is not the Church that gives them to herself.

c) vv. 12-16. These verses speak of the purpose of the gifts and their recipients (all believers) in two stages: growth and full stature of the ecclesial body (vv. 12-13); not to err or be deceived (v. 14) and to go all to Christ and, from Christ, to the Church (vv. 15-16). Christ has given his gifts to prepare the saints to carry out a work of service that has as its purpose the edification of the body of Christ. The end of this development is a unity that needs faith and the knowledge of the mystery (the will of God in Christ) to be able to walk toward the perfect man (adult, physically and morally developed, as opposed to infantile, minor and immature), this being the ecclesial body, which has harmoniously developed all its faculties. The effects of this growth are the defense against erroneous doctrines that tempt believers with their fallacies and with cunning that leads to error and, thanks to the realization of the truth in love, growth and reunification with the head, Christ, which is what makes the body a harmonious and solid whole, capable of carrying out its mission towards humanity and the rest of creation.

The authorJuan Luis Caballero

Professor of New Testament, University of Navarra.

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The Vatican

The Pope registers live at WYD

At the Angelus today, October 23, the Pope explained some nuances of the parable of the tax collector and the sinner, in addition to mentioning a variety of other themes.

Javier García Herrería-October 23, 2022-Reading time: 2 minutes

Today's Angelus had quite different themes. In his commentary on the Gospel of the day, Pope Francis stressed the importance of humility. We must not think ourselves superior to others or be self-referential. To gloss this idea, the Pontiff referred to a priest who spoke so much about himself that his faithful said that he was continually incensing himself. 

Referring to the parable of the tax collector and the sinner who go up to pray in the temple, he encouraged the faithful to apply it to themselves, checking "whether in us, as in the Pharisee, there is 'the intimate presumption of being righteous' that leads us to despise others. It happens, for example, when we seek compliments and always enumerate our merits and good works, when we worry about appearing instead of being, when we allow ourselves to be trapped by narcissism and exhibitionism. We watch out for narcissism and exhibitionism, based on vainglory, which lead us Christians, priests, bishops to always have on our lips the word 'I': 'I did this, I wrote this, I wrote that. I said, 'I understood', and so on. Where there is too much 'I', there is too little God". 

World Mission Day

The Pope also recalled that today "is the celebration of the World Mission Daywhich has as its motto 'You will be witnesses of me'. It is an important occasion to awaken in all the baptized the desire to participate in the universal mission of the Church through the witness and proclamation of the Gospel. I encourage everyone to support the missionaries with prayer and concrete solidarity, so that they can continue the work of evangelization and human promotion throughout the world".

WYD in Lisbon

The funny anecdote of the morning came when Francisco encouraged two young Portuguese to join him on the balcony and signed up himself in the WYD 2023 via a tablet. He then invited the young people to join "this meeting in which, after a long period of absence, we will rediscover the joy of the fraternal embrace between peoples and between generations, which we need so much!"

Beatifications in Spain

Finally, he also referred to the beatification that took place yesterday in Madrid, which raised to the altars Vincenzo Nicasio and eleven companions of the Congregation of the Most Holy Redeemer, killed during the Spanish Civil War. "The example of these witnesses of Christ, even to the shedding of blood, pushes us to be consistent and courageous; their intercession sustains those who today struggle to sow the Gospel in the world."

A divided country and a divided Church

The United States is approaching new elections in November. The polarization that divides the country is also present among Catholics, as reflected in the synod's conclusions sent to the Vatican.

October 23, 2022-Reading time: 2 minutes

As the United States approaches the November congressional elections, the Church is not entirely comfortable with either major party. Perhaps most explosive has been the Supreme Court's ruling that overturns Roe v. Wade on abortion. 

The catholic bishops have stressed that stopping abortion is only part of the fight and are calling for support for women, as in states such as Indiana, Idaho and West Virginia, lawmakers have rushed to ban abortion. In others, such as California and New York, governments are working to protect and even expand abortion services.

While the Catholic position on abortion is clear (so clear that numerous churches have been vandalized in apparent retaliation), so is its position on the rights of migrant families. Last year, the United States had more than 2 million people illegally cross its borders. The Republican Party has set out to make this a campaign issue, calling for a drastic clampdown on the influx. The Republican governors of Texas and Florida have opted to send migrant families to cities they consider liberal, such as New York and Washington, D.C. Two of these governors are Catholic and the bishops of those states have condemned their actions. "Using migrants and refugees as pawns offends God, destroys society and shows how low individuals can stoop (for personal gain).", wrote on Twitter the archbishop of San Antonio, Gustavo Garcia-Siller.

Other issues stirring the electoral waters are concerns about the economy, inflation and the state of democracy in a very polarized country. Catholics are as divided as other citizens. In the national synthesis document for the 2021-2023 Synod submitted to the Vatican, U.S. Catholics expressed. "a deep feeling of pain and anxiety" by the divisions that infiltrate the Church. 

"People from both ends of the political spectrum have set up their camp opposing the 'others,' forgetting that they are one in the Body of Christ. Partisan politics is infiltrating homilies and ministry, and this trend has created divisions and intimidation among believers."said the text.

The impact of political divisions in the Church itself may be a concern for the U.S. bishops long after the November elections have concluded.

The authorGreg Erlandson

Journalist, author and editor. Director of Catholic News Service (CNS)

The World

"Of me you shall be witnesses", the evangelizing mission of every believer

Today, Sunday, October 23, marks the 96th World Mission Sunday. It is 200 years since the beginning of this global campaign for the support of evangelization.

Antonino Piccione-October 23, 2022-Reading time: 5 minutes

In 1926, the Society for the Propagation of the Faith, at the proposal of the Missionary Circle of the Seminary of Sassari, proposed to Pope Pius XI to celebrate an annual day in favor of the evangelizing mission of the universal Church. The request was accepted and that same year the first "World Missionary Day of the Propagation of the Faith" was celebrated, with the intention of proposing it again every penultimate Sunday of October, a missionary month par excellence.

On Sunday the 23rd, therefore, the faithful of all continents are called to open their hearts to the spiritual demands of the mission and to commit themselves with concrete gestures to respond to the primary needs of evangelization, without neglecting human promotion and social development. The Pontifical Mission Societies ensure that all communities, especially the smallest, poorest and most peripheral ones, can receive the help they need.

Destination of funds

Because of the universal dimension, which is the main characteristic of the Church, the offerings go to the so-called Universal Solidarity Fund and are then distributed among the young missionary Churches. The commitments include: supporting the studies of seminarians, priests, religious, nuns and lay catechists; building and maintaining seminaries, chapels and classrooms for catechesis and pastoral activities; guaranteeing health care, school education and the Christian formation of children; subsidizing radio, television and the local Catholic press; providing means of locomotion for missionaries, priests, religious, nuns and local catechists.

The Fund is made up of all the offerings received during the year from the faithful of the various countries of the world, destined for new or recently established Churches (to facilitate their initial development) and for those that lack financial autonomy or are in emergency situations due to war, famine or natural disasters.

Papal message

On the feast of the Epiphany of the Lord, January 6, the Pope Francis' message for World Mission Sunday 2022. The Holy Father writes that "many Christians are forced to flee their homeland" and that, with the help of the Spirit, "the Church must always go beyond her frontiers to bear witness to the love of Christ".

Under the motto "You will be witnesses of me" it is emphasized that the Church is missionary by nature and cannot do without evangelization, otherwise she would dilute her own identity. Jesus, before ascending to heaven, leaves his disciples a mandate that is an essential call for all Christians: "You will receive power when the Holy Spirit has come upon you; and you will be witnesses to me in Jerusalem, and in all Judea and Samaria, and to the ends of the earth. 

You will be my witnesses: these words, writes the Pope, "are the central point": Jesus says that all disciples will be his witnesses and that "they will be constituted as such by grace" and "the Church, a community of Christ's disciples, has no other mission than to evangelize the world, bearing witness to Christ". The use of the plural "you will be witnesses" indicates "the communitarian-ecclesial character of the call". He continues: "Every baptized person is called to the mission in the Church and by mandate of the Church: the mission is therefore carried out jointly, not individually, in communion with the ecclesial community and not on one's own initiative. And even if there is someone who in some very particular situation carries out the evangelizing mission alone, he carries it out and must always carry it out in communion with the Church that has sent him".

The light of St. Paul VI

Francis recalls St. Paul VI when he warned that "contemporary man listens more willingly to witnesses than to teachers", and therefore affirms that for the transmission of the faith "the witness of the evangelical life of Christians" is fundamental, but that "the proclamation of the person and message of Christ remains equally necessary".

He writes in the message: "In evangelization, therefore, the example of Christian life and the proclamation of Christ go hand in hand. This complete, consistent and joyful witness to Christ will certainly be the force of attraction for the growth of the Church also in the third millennium. I therefore exhort everyone to recover the courage, the frankness, the 'parresia' of the first Christians, to bear witness to Christ in word and deed, in all areas of life".

"The Church of Christ has been, is and will always be going out to new geographical, social and existential horizons, to places and human situations on the 'edge', in order to bear witness to Christ and his love for all men and women of every people, culture and social condition. In this sense, mission will always be also 'missio ad gentes', as the Second Vatican Council taught us, because the Church will always have to go beyond, beyond her own frontiers, in order to witness to the love of Christ to all".

Anniversaries

The Pope invites us to read, in the light of the action of the Holy Spirit, also the anniversaries that, in the field of mission, fall this year: that of the Congregation of Propaganda Fide, founded in 1622, and that of three missionary works recognized as "pontifical" one hundred years ago. These are the Work of the Holy Childhood, initiated by Bishop Charles de Forbin-Janson; the Work of St. Peter the Apostle, founded by Mrs. Jeanne Bigard to support seminarians and priests in mission lands; and the Association for the Propagation of the Faith, founded 200 years ago by the French Pauline Jaricot, whose beatification is being celebrated in this Jubilee year.

An example

Thanks to the generosity of Catholics in 120 countries around the world, the amount distributed in 2021 was 91,671,762 euros. Thousands of missionary projects can be supported with this year's funds.

Some, by way of example for the Italian Church, are presented on the Missio Foundation website. Among them, the renovation of the General House of the Sisters of the Immaculate Conception in Inongo, in the diocese of the same name, in the Democratic Republic of Congo.

The building where the 150 nuns currently reside was built more than 50 years ago and is now in need of major renovation. When it rains, water leaks through the roof. In addition, the windows do not close, which favors thieves and burglars. The project involves restoring the roof, window frames and ceilings, which have deteriorated in the meantime, at a cost of 30,000 euros. "Being an integral part of the Congolese nation," reads the report that the Superior General prepared for the project application, "our Congregation suffers from the misery that grips the Congo due to the political instability of this country, despite the numerous riches we have in the subsoil and forests."

Most of the sisters of the Immaculate Conception of Inongo are employed in education and public health, but the salary they receive is not even enough to cover their daily needs. Thanks to self-financing activities (such as the sale of honey, salted fish, etc.) and agricultural products from the fields they cultivate, the nuns manage to meet their basic needs. Now, however, there is an urgent need to meet the extraordinary expenses of renovating the house: one of many projects supported through the Universal Solidarity Fund, financed by the 96th World Mission Sunday.

The authorAntonino Piccione

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Culture

It all began in Wadowice. The museum house of St. John Paul II

In St. John Paul II's hometown, Wadowice, his former home, the place where he was born and where he lived his first years, is today a museum dedicated to the holy Pope. On its walls traces his entire life and the most significant events of Karol Wojtyła's existence.

Stefan M. Dąbrowski-October 22, 2022-Reading time: 10 minutes

On May 18, 1920, at five o'clock in the afternoon, Karol, the third child of the Wojtyla couple, was born. Eighty years later, on June 16, 1999, that child was John Paul II and he recounted his memories during a pastoral visit to his hometown: "Once again, during my ministry to the universal Church in the Holy See, I come to my hometown of Wadowice. I look with great emotion at this city of my childhood, which witnessed my first steps, my first words. The city of my family home, my baptismal church...".

In those days, he had an endearing encounter with thousands of people who filled the central square of Wadowice and the millions of Poles who followed the broadcast on television.

Facade of the house-museum of St. John Paul II. The Wojtylas' apartment occupied three windows on the second floor. ©fot. Muzeum Dom Rodzinny Ojca Świętego Jana Pawła II w Wadowicach. 

After that trip, one of the descendants of the owners of the building where little Karol had been born began negotiations with the Polish government to recover the property, which had been lost during the communist period. After a few years, once the complicated legal aspects had been solved, he was able to put it up for sale. That offer coincided in time with the death of John Paul II.

A prosperous businessman, moved by the exemplary life of the Polish Pope, decided to acquire the building and pay for the renovation project to open a new church there. John Paul II Family House Museum.

The entire building, which included the home rented by the Wojtylas, was adapted to house a modern narrative museum that allows visitors not only to learn about the life, work and teachings of St. John Paul II but also to take them on a journey back in time through Poland's most recent history.

The result is about 1200 m2 of exhibition space on four floors divided into sixteen zones. The heart of the museum is the Wojtyła's apartment, where Karol was born and lived for eighteen years. We describe in a synthetic way some of these areas.

Small homeland: Wadowice.

The part dedicated to the years of Karol's youth shows the roots of his personality and spirituality. Visitors can perceive the atmosphere of Wadowice in the 20s and 30s of the 20th century - as the future pope remembered it - full of cultural and spiritual richness.

Photographs of his family, friends and acquaintances, as well as of the prominent people of Wadowice, can be found there. In separate showcases you can see documents of great historical value, such as Karol Wojtyła's bachelor's degree and the manuscript of his curriculum vitae.

Wadowice at the beginning of the 20th century was a world where cultures and religions crossed, hence, in this area, the exhibition dedicated to the Jews of Wadowice, who constituted twenty percent of the city's inhabitants, was placed.

In the room designed as the pre-war store of Chiel Bałamuth, the owner of the building who rented the apartment to the Wojtyła's, numerous photographs are collected. Among them we find that of Jerzy Kluger, Karol's friend from elementary school days until the end of his life.

In this first area of the museum you can see objects related to two important places for the spirituality of the future Pope. The first of these is the scapular that Karol received in the Carmelite convent of Wadowice, the Carmelite convent "na Górce" (on the Mount), which is today one of the most valuable objects in the Museum. It was also there that Karol Wojtyła's fascination with Carmelite spirituality began, which found expression in his licentiate and doctoral work.

The Wojtyła family home

From 1919 to 1938 the Wojtyła's lived on the second floor of the house located at 9 Kościelna Street - Church Street (formerly Rynek 2 - the Main Square, gate 4). The house then housed Chiel Bałamuth's store as well as other stores and handicraft workshops, which constituted a kind of shopping center.

The Wojtyła's house consisted of three interconnected rooms: the kitchen, the bedroom and the living room. The house was accessed from the outer courtyard by a spiral staircase leading up to the landing where the door led directly into the kitchen.

The interior of the Wojtyła's home was reminiscent of houses of intellectual middle-class families. Today you can see its reconstruction based on the memories of Karol's neighbors and friends.

The dwelling decorated with period furniture and original objects belonging to the Wojtyła's, for example, napkins embroidered by Emilia Wojtyłowa, her handbag, a small gold pin, as well as family crockery and photographs from the family album.

In the bedroom the future Pope was born. After Emilie's death, when little Karol was left alone in the apartment with his father, this room became the main room of the house. In addition to the two beds, there was also the kneeler where - as John Paul II recalled - he often saw his father praying at night.

Room of the fathers of St. John Paul II ©fot. Muzeum Dom Rodzinny Ojca Świętego Jana Pawła II w Wadowicach. 

Through the kitchen window Karol could see on the wall of the parish church the sundial with the inscription "Time is running, eternity is waiting". Visitors to the museum can also see this clock today.

Krakow, I thank you

The Krakow stage occupied forty years of Karol's life, from his departure from Wadowice in 1938 to his election to the Petrine See in 1978. In this part of the exhibition you can see the objects that refer to the life of the future Pope from the time of the Second World War, related to his university studies, the work in the quarry of Zakrzówek or the formation to the priesthood.

After arriving in Krakow, Karol and his father lived at 10 Tyniecka Street, in a house that belonged to Robert Kaczorowski, his mother's younger brother.

In October 1938, the future pope began studying Polish philology at the Jagiellonian University, developing his passion for theater and poetry.

This part of the exhibition presents Karol Wojtyła as a worker in the Solvay chemical industry factory where he started working during the war, to avoid being deported to Germany at forced labor.

In the autumn of 1942 Karol Wojtyła decided to enter the Diocesan Seminary of Krakow, which was then operating clandestinely. On November 1, 1946, he was ordained a priest, from the hands of Archbishop Adam Sapieha, and the following day he celebrated his first Mass in the crypt of St. Leonard in the Krakow Cathedral.

A replica of that crypt can be visited in the museum. In the stained glass windows on the side you can see the prayer cards commemorating the first Mass of the priest Karol Wojtyła - one with the handwritten inscription and another card on the occasion of the 25th anniversary of his ordination to the priesthood.

The central object of this part - which heralds the next - is the last of several cassocks and John Paul II's first papal cassock with which he greeted those gathered in St. Peter's Square on October 16, 1978.

Sea inside!

In this room a large replica of a boat from the time of Christ, found on the shore of the Sea of Galilee near Capernaum, attracts the eye. The boat is the symbol of the Church - on October 16, 1979 the Cardinal of Krakow became its helmsman. In this area of the museum resound the words of Cardinal Pericle Felici, who in Latin announces to the assembled crowd: Habemus papam... The speech is complemented by a film documenting the moment of Karol Wojtyła's election to the Petrine See.

The gun with which Ali Agca shot the Pope is in this house - museum

Further on, visitors pass through a dark room that introduces them to the events of May 13, 1981. On that day, in St. Peter's Square, John Paul II was the victim of an assassination attempt. The original gun with which Ali Agca shot him can be seen behind glass on the floor.

A multimedia screen that draws on photographs and documentary films as well as radio recordings reflects the terror of those moments. The silent witnesses are other objects - the suit of Francesco Pasanisi, one of John Paul II's bodyguards, with visible blood stains and also the painting of Our Lady of Częstochowa that was to be given to the Pope by one of the groups on the same day and in front of which - right after the attack - they all prayed in the Square.

It should be emphasized that this part of the exhibition is dedicated above all to the message of forgiveness and the power of prayer. Hence the large photographs of John Paul II's meeting with Ali Agca (December 27, 1983), whom the Pope forgave once he had recovered from the attack. The presence of the statue of Our Lady of Fatima recalls John Paul II's conviction that it was Our Lady who saved him: One hand fired, another hand deflected the bullet. In this area of the exhibition there is also the rosary offered to the Holy Father by Sister Lucia.

The Church built on the rock of love

John Paul II, being the head of the universal Church, also exercised the authority of the magisterium which is reflected in the fourteen columns that support the dome of the area of his magisterium where the covers of his fourteen encyclicals were placed.

In the center of the room is the replica of the Holy Door, opened (and closed) by John Paul II twice. Once in March 1983 (and in April 1984) and in December 1999 (and in January 2001).

On the front there are bas-reliefs of biblical scenes and the coats of arms of the 28 popes who opened the Holy Door.

The following inscription was placed on the back Do not be afraid! Open wide the doors to Christ. in ten languages. In the showcases you can also see the souvenirs related to the Great Jubilee of the Year 2000. There we find the pectoral cross and the mitre of John Paul II, made for the occasion, and the plate with the coats of arms of all the popes who inaugurated the Holy Years.

Leaving the room the visitor passes through another door. Its shape is reminiscent of the confessional grid - the symbol of the sacrament of confession, which liberates and strengthens.

In the apostolic journeys made during his pontificate, John Paul II traveled more than 1.5 million kilometers, visiting 129 countries. In this part of the museum visitors can "travel" to the places where the Pope visited.

Here are kept souvenirs related to these trips, often gifts received by John Paul II. A tapestry with the prayer "Our Father" in the language of the inuit(indigenous to the Arctic regions), the ebony bust of Christ from the Congo or the commemorative prints - the Marvel comic book with John Paul II on the cover (1982) and the album with the Pope's favorite songs (Mexico, 1979) are some of them.

The side wall is covered with a 15-meter-long multimedia screen that allows one to view photographs and read excerpts of the Holy Father's speeches from his 104 apostolic journeys.

The "youth" area consists of walls made up of hundreds of colorful plaques that together form a large image of John Paul II surrounded by young people. In addition, visitors can see themselves in a mirror on the opposite side and, symbolically, feel part of these pictures. On the small screens, parts of the documentary films of the World Youth Days of which John Paul II was the initiator can be seen.

How not to smile here when listening to the joyful dialogue with the young people when the Holy Father joked from the papal window in Krakow. The following showcases present the wooden boards with the logos of the World Youth Days (1986-2000) presented on the occasion of the Great Jubilee of the Year 2000.

This transience makes sense

In the basement of the museum visitors are encouraged to reflect on the passing of life. There, in a special way, the Pope's words "This fleetingness has meaning..." (Roman Triptych, Meditations...) resonate.

In these times, when people try to maintain youth at any price and deny old age and suffering in their conscience, the Pope reminds us that the passage of time has a profound meaning and is a path to fulfillment. Here visitors can accompany John Paul II in his passage to the afterlife.

One could not miss the replica of the sundial, the one Karol Wojtyła saw from the kitchen window, and the original clock in the papal apartments stopped on the day of the Pope's death at 21:37 hours.

You can also see the Bible from which Sister Tobiana Sobótka read to the dying Holy Father. In it, when the Pope died, the sister marked the sign of the cross in the place where he read and wrote the word "Amen".

A story that continues its course

Before leaving the museum, visitors are confronted with a singular question: "Why is John Paul II a saint? On a large multimedia screen are dozens of photographs of different people. There are known and unknown, clergy and laity, young and old, among whom there are those who had the chance to meet the Pope in person and those who never experienced him. By clicking on the photos, the visitor learns the answer each of them gave to the above-mentioned question.

For younger visitors at the exit there is a small wooden mechanical theater that briefly tells the story of the life of the Polish Pope - from his birth in Wadowice to the glory of heaven. Those who want to learn more about the life of the Holy Father, his teachings, his memoirs or simply get a souvenir of their visit to the Museum can visit the Museum's bookstore.

More than one million visitors

Four years ago in June 2018 the Museum of the Family House of the Holy Father John Paul II in Wadowice welcomed the "one millionth visitor". The lucky tourist turned out to be Monika, who came together with her husband to Wadowice from Kórnik little town near Poznan. Monika undertook to be an ambassador of the Museum of the Family House of the Holy Father John Paul II in Wadowice. There are many ambassadors like Monika all over the world.

Memories of St. John Paul II

More than 80% of the visitors to the birthplace of John Paul II are Polish. Among the foreigners, there are many from Italy, France, the United States, Spain, Slovakia, Germany, Brazil, Austria and Great Britain. The Museum has welcomed pilgrims from more than 100 countries, including Barbados, Burkina Faso, Gabon, Cuba, Mauritius, Ivory Coast, New Zealand, China, Saudi Arabia, Zambia, Kenya and South Africa.

The Museum also organizes scientific and educational activities. Conferences and concerts are held every year on the occasion of papal anniversaries, and children and young people can participate in museum workshops. The birthplace of St. John Paul II has become a modern center of formation and catechesis. The affection for John Paul II has succeeded in uniting very diverse institutions: ecclesiastical, state, local and national. People of different religions and cultures feel moved and united wholeheartedly to this initiative.

The authorStefan M. Dąbrowski

Domund 2022. Sierra Leone

October 22, 2022-Reading time: 2 minutes

This year the DOMUND video was recorded in Sierra Leone. A small West African country of no more than eight million inhabitants. A mainly Muslim country, where Catholics do not even represent 5 % of the population. But it is a country in which all its inhabitants, Catholic or not, feel a great pride for what the Catholic missionaries have given them. Missionaries who did not flee from the terrible war that lasted ten years, from 1992 to 2002, in which a handful of them died in the hands of the rebels in a cruel way. Who accompanied and helped to rebuild a country destroyed after the war, with thousands of orphaned children, amputees or soldiers... who bravely faced the terrible Ebola epidemic, from which a few of them died, two of them Spanish... Missionaries who have gone to the most complicated places to teach the good news of salvation, forgiveness, compassion and mercy.

This year we want to show, with this video, that missionaries, in Sierra Leone, but also in South Africa, Japan, Vietnam, Honduras or Sri Lanka... are witnesses of Christ. They are witnesses of the Redeemer. The missionary is not a volunteer, not a development worker, not a social worker or a psychologist, he is a man, a woman, married, single, ordained priest, with vows that consecrate him... who have left everything to become one with those to whom they have been sent and to be among them, with them, before them, witnesses of God.

The Pope has proposed the following motto for this World Mission Sunday "you shall be my witnesses" (Acts 1:8). And what better way to define what missionaries are, if not that they are witnesses of Christ! Every baptized person should be a witness of Jesus, but those who have left everything to go to mission lands are missionaries in their own right... thank you, witnesses of the Lord! Let us pray that they may be faithful to what the Lord is asking of them. Will you help us to help them?

The authorJosé María Calderón

Director of the Pontifical Mission Societies in Spain.

The World

Updated statistical data on the Catholic Church in the World

Agenzia Fides, one of the Vatican's communication agencies, has published a photograph showing the main numbers of the Church in the world.

Javier García Herrería-October 21, 2022-Reading time: 3 minutes

On the occasion of the 96th World Mission Day, which will be celebrated on Sunday, October 23rd, 2022, the Fides Agency presents, as usual, some statistics collected to offer a panoramic picture of the missionary Church in the world. The data are taken from the latest "Statistical Yearbook of the Church" and refer to the members of the Church, its pastoral structures and its activities in the fields of health care, assistance and education. The variation, increase (+) or decrease (-) with respect to the previous year is indicated in parentheses. 

World population 

On December 31, 2020, the world population was 7,667,136,000 people, an increase of 89,359,000 units compared to the previous year. The global increase this year also concerns all continents. The most consistent increases are again in Asia (+39,670,000) and Africa (+37,844,000), followed by America (+8,560,000), Europe (+2,657,000) and Oceania (+628,000).  

Number of Catholics and percentage 

On the same date, as of December 31, 2020, the number of Catholics was 1,359,612,000, a total increase of 15,209,000 over the previous year. The increase concerns four continents, with the exception of Oceania (-9,000). As in the past, the increase is greatest in Africa (+5,290,000) and the Americas (+6,463,000), followed by Asia (+2,731,000) and Europe (+734,000).  

The world percentage of Catholics decreased slightly (-0.01) compared to the previous year, stopping at 17.73%. The continents show small variations, except for Oceania, which remains stable.  

Inhabitants and Catholics per priest 

The number of inhabitants per priest has also increased this year, by a total of 95 units, reaching a quota of 14,948. The distribution by continent shows increases in Oceania (+349), America (+177) and Europe (+130), while decreases in Africa (-1,784) and Asia (-78). 

The number of Catholics per priest has increased by a total of 69 people, reaching 3,314. Increases were recorded on all continents: America (+117), Oceania (+53), Europe (+49), Asia (+15) and Africa (+3). 

Bishops, priests and deacons 

The number of bishops worldwide is 5,363. The number of diocesan bishops has increased (+22) but the number of religious bishops has decreased (-23). The total number of diocesan bishops is 4,156, while the number of religious bishops is 1,207.

The total number of priests in the world decreased to 410,219 (-4,117). Once again, there was a considerable decrease in Europe (-4,374), America (-1,421) and Oceania (-104). Increases were seen in Africa (+1,004) and Asia (+778). 

The permanent deacons worldwide continue to increase, this year by 397 units, reaching 48,635.

Religious and missionaries

The number of non-priest religious has increased by 274 units, reaching a total of 50,569. The trend of an overall decrease in the number of religious sisters is also confirmed, this year by 10,553 units. There are now a total of 619,546.

The number of Lay Missionaries in the world is 413,561, with a global increase of 3,121 units.

Catechists and seminarians

Catechists worldwide have decreased by a total of 190,985 units to 2,883,049.

This year, the number of diocesan and religious major seminarians decreased by 2,203, to 111,855. The increase was recorded only in Africa (+907), while the number decreased in America (-1,261), Asia (-1,168), Europe (-680) and Oceania (-1). Diocesan major seminarians number 67,987 (-622), and religious 43,868 (-1,581).

Charitable institutions

The charitable and assistance institutes administered in the world by the Church include: 5,322 hospitals; 14,415 dispensaries, mostly in Africa (4,956) and America (3,785); 534 leprosaria, mostly in Asia (265) and Africa (210); 15,204 homes for the elderly, chronically ill and disabled, mostly in Europe (7,953); 9,230 orphanages, mostly in Asia (3,201); 10,441 day-care centers, mostly in Asia (2,801) and America (2,816); 10,441 day-care centers, mostly in Asia (2,801) and America (2,816).953); 9,230 orphanages mostly in Asia (3,201); 10,441 nurseries with the largest number in Asia (2,801) and America (2,816); 10,362 marriage clinics, largely in Europe (5,279) and America (2,604); 3,137 education or social re-education centers and 34,291 institutions of other types. 

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Vocations

"Maybe God is calling me to be a missionary priest."

Daniele Bonanni, a young Italian seminarian, considered his vocation in view of the example of an octogenarian Jesuit priest whom he met as a university student.

Sponsored space-October 21, 2022-Reading time: 2 minutes

Daniele Bonanni is a young Italian seminarian. He is in his third year of his bachelor's degree in Theology at the Pontifical University of the Holy Cross thanks to a grant from the CARFwho is helping him and all his companions of the Missionary Fraternity of St. Charles Borromeo to be formed as future priests and missionaries. The Fraternity of St. Charles was founded in 1985 by Msgr.
Camisasca, in the charism of Communion and Liberation.

"I have to thank God for the beauty of my family. I am the youngest of three brothers and my father, Fabio, together with my mother, Antonella, have always been a clear sign of unity, love, optimism and hope for life. First among themselves, but then also towards us. Their union founded on faith has put me in the germ of certainty that my life is something good, that it is positive and that it is worth discovering its true meaning," he says.

During his university years he moved away from the faith. He graduated in mathematical engineering at the Politecnico di Milano and worked in Luxembourg in investment funds. "I thought I had achieved what I dreamed of. A job, a girl to share life with, friends. However, I was not happy. Something inside me kept telling me that the value of my life could not be reduced to that. It seemed to me that my life had been reduced to a fixed plan that I was content with," he says.

Then he met Father Maurice, a Jesuit priest who was in his eighties at the time. "He was in Luxembourg on a mission and I was struck by the unity of life he showed. He was serene, at peace, always and everywhere, with every person. Because of this he was capable of loving any person. But I was not, I was not. After a confession with him, for the first time, this strange thought came to my mind: "Maybe God is calling me to be like Father Maurice: a missionary priest".

After some time, he decided to apply for admission to the seminary of the Fraternity of St. Carlo Borromeo, a priestly, missionary fraternity, but anchored to the charism of Communion and Liberation, "which, I realized, was the path chosen by God to come and take me," he recounts.

Today I am in my sixth year of seminary in Rome - with one year of formation in Bogota, Colombia - and the rest at the Pontifical University of the Holy Cross, "where I am preparing to be ordained as a deacon in the coming months, God willing. Friendship with Jesus makes our lives flourish.

The Vatican

Rediscovering the figure of St. Peter

Rome Reports-October 21, 2022-Reading time: < 1 minute
rome reports88

St. Peter's Basilica will host four meetings aimed at creating a space for rediscovering St. Peter.

Together with the Fratelli Tutti Foundation and the Courtyard of the Gentiles, St. Peter's Basilica wants to take advantage of these encounters to explore the most important Gospel passages covering the life of St. Peter.


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.

Dare to be different

Daring to be different is a sine qua non condition to be able to have one's own identity, to be oneself, to be, in short, a Christian.

October 21, 2022-Reading time: 2 minutes

If one is a Christian, he is different from others. If he is equal to the world, then he is not a Christian.

This blunt statement clashes with the desire we all have to be like everyone else, to be admitted into the group. And then the defensive question arises: why does a Christian have to be a freak? Why can't we be normal?

The issue is in what meaning is given to that of be normal. I will not make an apology that Christians have to do extravagant things, far from it. But it is clear to me that Christ's way of life, which we follow, will sooner or later clash with the way of life proposed to us by the world. And if we want to be like others, we will end up ceasing to be Christians.

It is necessary to swallow the cross of being different. A cross especially hard among young people, because of the special need for socialization they have. And the fact is that as soon as you show yourself to be different, you will inevitably be excluded from the group, you will be outside the circles in which others move. And that is hard. And we all know that there is a dominant culture of political correctness that has become a silent dictatorship that leads us to constant self-censorship. Whoever dares to be different is immediately cancelled, is out of social circles, marginalized to social ostracism.

And this is as true in large cultural and social circles as it is in small, everyday environments.

But, daring to be different is a sine qua non condition to be able to have one's own identity, to be oneself. To be a Christian.

For this reason, as opposed to a formative scheme among young people in which the emphasis is on being one more and doing the same things that others do, I believe that we should focus on an education that gives identity and teaches our boys and girls to be different, to have a personality, to swim against the current.

This forces us educators to work hard. There is a lot to work on. We will have to help them to form strong personalities, capable of facing the contradictions to which they will be subjected. We will have to provide criteria and a solid formation that gives reasons for their faith and values. We will have to accompany the process of personal maturation, to support and encourage, to impel and animate. It will be necessary to promote the coexistence with other young people who are Christians, who give them a sense of belonging, who provide them with that group of equals that every young person needs to socialize.  

And above all, we must be an example and a reference with our life. For if anything gives security to a young person and helps him/her to obtain an identity, it is to be accompanied by an adult who embodies what he/she wants to become.

For this, the first ones to accept that we are not normal, that we are different, are the educators themselves.

That is where we should start.

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

The Holy See and China to renew agreement on the appointment of bishops

The Holy See and China are negotiating the renewal of the secret agreement for the election of bishops, while the trial of Cardinal Zen began a few weeks ago.

Andrea Gagliarducci-October 21, 2022-Reading time: 6 minutes

The announcement of the renewal of the Sino-Vatican agreement for the appointment of bishops seems imminent. The agreement, signed in 2018 and renewed in 2020 for another two years "ad experimentum", has never been made public. So far it has allowed the appointment of six bishops with the dual approval of Beijing and the Holy See, although in two of them the appointment procedures had already begun earlier. Not an exciting balance. The Pope, however, seems to want to move forward on this path of dialogue. And he has continued to reach out to China. In the meantime, a trial is taking place in Hong Kong against the Cardinal Joseph Zen Ze-kiunaccused of collusion with foreign forces. 

What is the position of the Holy See and why is it following the path of an agreement?

Cardinal Zen's trial and the Pope's outstretched hand

The trial of Cardinal Joseph Zen began on September 26. The cardinal had been arrested on May 11, and subsequently released on bail. He is accused of foreign interference, in particular for participating in a savings fund to help protesters arrested in the 2019 protests. The fund had already been dissolved in 2021. 

The Holy See immediately made it known that it had learned "with concern" of the arrest of Cardinal Zen. However, the arrest has not interrupted the lines of dialogue open for the renewal of the Sino-Vatican agreement. 

On the Vatican side, there was a willingness to make some changes to the agreement. On the Chinese side, on the other hand, there was a willingness to continue the agreement as it was. In the end, it seems that it will be this second option that will go ahead. 

For Cardinal Zen, on the other hand, the Holy See will continue to monitor the situation, but will try not to interfere. And this despite the protests of the cardinals themselves. In particular, Cardinal Gerhard Ludwig Muller, Prefect Emeritus of the Congregation for the Doctrine of the Faith, had raised during the Consistory of August 29-30 the fact that in a month's time an unjust trial would be held against the cardinal, calling for a firm stance. This position did not take place. 

The path of dialogue

The reason why there was no opposition is then explained by what happened during Pope Francis' trip to Kazakhstan from September 13 to 15. During the trip, Pope Francis wanted to reach out to China. He did so on his return to Kazakhstan, stressing to journalists that he was always willing to go to China, and he also did so informally, seeking a way to meet with President Xi in Astana, when both he and the Chinese president were in the Kazakh capital.

This meeting did not take place, although the Chinese side made it known that the Pope's willingness was appreciated, as well as the Pope's own words about China. It was a sign that the negotiations had gone quite well, compatible with the different needs, and that progress was being made towards the signing of an agreement. 

Also during the trip to Kazakhstan, Cardinal Pietro Parolin, Vatican Secretary of State, showed signs of openness regarding a possible improvement of diplomatic relations with Beijing, stressing that he was always open to moving the Holy See's "study commission" on China from Hong Kong to Beijing. These are words that carry weight, and should be read as a sign of openness to talk also about diplomatic relations. 

However, full diplomatic relations are not on the horizon. This would imply the need to downgrade relations with Taiwan, which until now has been a reliable partner for the Holy See. It is no coincidence that at the celebrations of the 80th anniversary of diplomatic relations between the Holy See and Taiwan on October 5, numerous Vatican officials were present, starting with Archbishop Paul Richard Gallagher, Vatican Secretary for Relations with States, who gave a brief speech.

This explains the fact that when Cardinal Parolin was asked if the Holy See was ready to break off diplomatic relations with Taiwan, he merely replied, "For now things remain as they are." 

At the same time, however, Parolin wanted to send a signal. The idea is that, following the agreement, a closer relationship between the Holy See and Beijing will be initiated. There is talk of setting up a joint Sino-Vatican committee, which could meet at fixed intervals to discuss the progress of the agreement and perhaps draw up a road map for a closer rapprochement of the Holy See with Beijing.

Renewal of the agreement

The last known round of negotiations between the Holy See and Beijing took place in China on September 28 and 2. The location was symbolically important, considering that it is one of the vacant dioceses in China, without a recognized bishop since 2005. 

The Vatican delegation also visited the underground bishop Melchior Shi Hongzhen, 92 years old. In a world where everything has to be read symbolically, this was a strong signal from the Holy See, showing that, despite the willingness to dialogue, the situation of Catholics in China had not been forgotten.

On the other hand, the Holy See also appreciated the willingness shown by the Chinese authorities. The Holy See delegation went, as it was aware, with the idea of being able to change certain parts of the agreement, but also aware that the halt in dialogue that had occurred because of the pandemic was reason enough to keep things as they were, and at the very least to further increase the amount of exchanges.

Perhaps it will increase the diplomatic value of the agreement, but this also remains to be defined. Certainly, the Holy See seems to be more interested than China in continuing a negotiation process. 

The Ukrainian question in the background

Paradoxically, the crisis in Ukraine has brought China and the Holy See somewhat closer together. In particular, the words of Zhang Jun, China's ambassador to the United Nations, have stood out. In relation to the Ukrainian issue, Zhang stressed, "China's position remains consistent: the sovereignty and territorial integrity of each country must be respected, the principles of the UN Charter must be respected. China has always been on the side of peace, promoting peace and dialogue, and will continue to play a constructive role."

Zhang also said that "confrontation between blockades and sanctions will only lead to a dead end." The Chinese position echoes that of the Holy See, and there is also the possibility that the latter will find in Beijing a crutch to conduct some kind of peace negotiations in Ukraine. The Holy See, for its part, cannot impose its presence as a mediating force, and for now neither Russia nor Ukraine intends to count on it. 

Still, there are many informal activities to try to find a solution to the Ukrainian conflict, and if the Holy See believes that China can be a reliable partner, it will add it to the arrangements. 

The Taiwan Strait issue

The question of the Taiwan Strait is more complex. Just as it defends the sovereignty of Ukraine, the Holy See defends the sovereignty of Taiwan. 

In his speech at the reception for the 80th anniversary of relations between Taiwan and the Holy See, Ambassador Matthew Lee stressed that "security in the Taiwan Strait is crucial for world peace and stability," while stressing that Taiwan has absolutely no intention of creating a conflict, as President Tsai also emphasized. 

Lee's speech was very clear in sending a signal to the Holy See, stressing the sentiments of friendship and cooperation, and underlining the difficulties that may arise at the regional level. From this point of view, the presence of Archbishop Gallagher is interesting, but also the Archbishop's decision in his speech not to get involved in political-diplomatic issues. Even so, there is no desire to make hasty statements that could inflame relations with China.

It should be recalled that Archbishop Gallagher met with his Chinese counterpart Wang Yi in Munich on February 14, on the sidelines of the security meeting. If there had been no pandemic, contacts would probably have continued and at least we would see a kind of Sino-Vatican commission, a stable platform for dialogue that would allow the agreement to continue all the way to the Vatican. 

A renewal of the agreement?

All these issues seem destined to remain in the background. Pope Francis calls the document "pastoral," while the Holy See points out that under the agreement there are no longer any illegitimate bishops in China, i.e., not recognized by Rome. 

However, this has not put an end to the process of Shiinization initiated by Xi, and reiterated at the last Communist Party congress, and has increased pressure on local Catholics to join the Patriotic Association. The Association, founded in 1957, is the government body to which priests must register, to demonstrate their goodwill and, indeed, their patriotism. 

Thus, at the end of the 10th National Assembly of Chinese Catholic representatives, held in the now famous city of Wuhan, Monsignor Joseph Li Shan, Archbishop of Beijing, was elected president of the Patriotic Association, while Monsignor Shen Bin, Bishop of Haimen, will head the Council of Chinese Bishops, a collegial body not recognized by the Holy See.

Li Shan's appointment appears to be a sign of détente, as he was consecrated a bishop in 2007, with the consent of the Holy See, under a procedure in place prior to the 2018 Sino-Vatican agreement that marked, in effect, a détente in relations outlined in Benedict XVI's letter to China's Catholics.

However, beyond these signs of improvement, all the problems of the Holy See in China remain. Meanwhile, a trial is being held in Hong Kong against Cardinal Joseph Zen Ze-kiun, accused of collusion with foreign forces.

The authorAndrea Gagliarducci

What can we do? Pray

Following the intentions of the Holy Father, Celso Morga encourages the faithful to pray the rosary for peace in Ukraine.

October 20, 2022-Reading time: 2 minutes

Allow me to address a few words to you in this month of the Rosary, which is also the month of the Rosary. Missionsin which Pope Francis continually speaks to us of the horror of war and the need for peace in the world. As you can understand, we are called to filially welcome this invitation of Pope Francis to build, among all Christians and people of good will, a better and more peaceful world. 

Also in my archdiocese of Mérida-Badajoz We have heard the pain of war, the suffering of the victims, the cries for loved ones missing, wounded and dead. In the meetings I have been able to have with the refugees from Ukraine in various places of the Archdiocese, our hearts shrink when we hear so many stories of suffering, even from the mouths of children. We try to do all we can for them, although it is surely always too little in the face of so much pain. Unfortunately, these are not the only voices that reach us from the scourge of war and violence. Through the media we hear the echoes of violence and insecurity in many parts of the world. 

Faced with all these disturbing situations, we ask ourselves as faithful Christians: what can we do, how can we be instruments of peace in this current context plagued by violence and conflict?

In addition to each of us striving to be faithful to the supreme commandment of Love (cf. Jn 13:35), we cannot forget the importance of prayer (cf. Mt 7:7). Prayer, prompted by the Holy Spirit, touches the very heart of God, who desires to move the hearts of men and women with his grace, so that they may abandon every form of violence and thus open up paths of peace and justice, fostering concord among nations.

How nice it would be if we could take advantage of this month of the Rosary, to take up these beads, individually or in community, and offer them for this intention of Peace! How nice it would be if we priests would also celebrate on some occasion with our parish communities one of the formularies of the Missal dedicated to praying for peace and harmony! (cf. Roman Missal, p. 1006 and ff.).

I thank you from the bottom of my heart for your sensitivity in welcoming this call of Pope Francis to pray together for peace throughout the world and I ask you to make our own, with the joys and hopes, also the sufferings and longings of so many people who do not have the privilege of living in an environment of peace and security as we do. 

I commend you in my prayers, God bless you.

+ Celso Morga Iruzubieta

The authorCelso Morga

Archbishop emeritus of the Diocese of Mérida Badajoz

Latin America

Nicaragua. A Church that suffers

In recent months the Nicaraguan government has been pressuring the Church more intensely. Various organizations, from the UN to the European Union, denounce the situation in various reports.

Javier García Herrería-October 20, 2022-Reading time: 7 minutes

In 2018, serious citizen protests originated after the government's decision to lower pensions by 5 % and increase corporate taxes. Police violence then left more than 300 dead and 2,000 injured, who by government order could not be treated in hospitals. The dispensaries of the Daughters of Charity were the only places that attended to the wounded and became the main reason why the government of Ortega decided to expel them from the country in June 2022. In addition, in the face of government repression, many demonstrators only found refuge in churches, as priests opened the doors of their parishes to them. A report by the United Nations reported on the serious human rights crisis that was taking place. 

A recent report

More recently, the report by Nicaraguan lawyer Martha Patricia Molina, titled Nicaragua: a persecuted Church? (2018-2022)noted that "Before April 2018, attacks on the Church were sporadic. After that date, hostilities increased and escalated. The offensive and threatening language of the presidential couple against the Catholic hierarchy became more and more evident and frequent; and the actions of some public institutions against the charitable work of the church increased." 

And the fact is that in "countries with authoritarian tendencies, as in Nicaraguathe Church is presented as one of the few, if not the only institution that enjoys greater credibility and, therefore, its level of influence among the population is seen as a danger to government control."In an interview with Omnes, attorney Teresa Flores, director of the Observatory of Religious Freedom in Latin America (OLIRE), whose mission is to promote religious freedom and publicize restrictions to this right in the region.

In the years prior to Ortega's presidency, the Church did not suffer frontal attacks. However, according to the Nicaraguan Center for Human Rights (CENIDH) since 2018 there are almost 200 personal attacks and desecrations each year. However, Martha Patricia Molina's report indicates that the study's figures would be far below the real ones. In fact, she points out that this number would probably have to be multiplied by a factor of ten, due to the scarce denunciations and the lack of publicity of such denunciations. "We found cases where priests tired of the thefts and desecrations decided to denounce only the last of them. Others have chosen to remain silent, as they do not believe in Nicaragua's judicial system."the study states.

The last few weeks

In recent weeks the government has intensified the surveillance of parishes that has existed for years. Many of them have police patrols at the door during Sunday masses. If the priest does not keep a delicate balance with respect to the situation in the country, the faithful are forbidden to enter the ceremonies. In fact, in the month of September the government has even banned processions in several parishes in Managua that are particularly critical of the government.

In this way, the authorities try to pressure priests not to denounce the abuses committed. A situation that has generated more than 150,000 refugees, most of them displaced to neighboring Costa Rica. One of the latest episodes, as this issue went to press, is the request for asylum of 50 Nicaraguan priests in Honduras and Costa Rica. They fear for their safety after the police ask for them in their parishes several days a week with the purpose of arresting or coercing them. 

According to sources present in the country consulted by Omnes for the preparation of this article, there is much fear on the part of the population that the Ortega regime will raise the tension to the point that the death of a religious leader is to be regretted. "There are no limits for this government"they say. The churches, for their part, have asked for the support of the faithful to maintain constant vigilance for the safety of priests.. "In my community." points out a citizenThe parish priest is very critical of the arbitrary actions of the Ortega government and in the last week the police and paramilitary groups have visited the church to ask for the priest to talk to him. But that is a lie, what they want is to arrest him. This situation is going on in the whole Nicaraguan territory.".

Pope Francis noted on the return flight from his trip to Kazakhstan that there is still dialogue between the Nicaraguan Church and the country's civil authorities, but it does not seem that an agreement to achieve a peaceful coexistence will be easy to reach.

A long conflict

Daniel Ortega's first term as president of Nicaragua took place between 1985 and 1990. In 2007 he won the elections again, forming a leftist government heir to Sandinismo. In 2012, 2017 and 2021 he again won the election victory, although irregularities in the elections presented increasing doubts to international observers. Finally, the results of the November 2021 elections were accepted without reservations only by Venezuela, Cuba, Bolivia and Russia.

In recent years Ortega has taken control of the judiciary and has persecuted political and journalistic opponents, as well as civil associations not aligned with the regime. The Nicaraguan Catholic Church has tried to play as constructive a role as possible, but over time it has become the only public voice sufficiently authorized to denounce attacks on human rights. 

Since last summer, the Nicaraguan crisis has frequently made headlines around the world. The expulsion of the missionaries of charity and the arrest of Bishop Rolando Álvarez have been particularly noteworthy. 

Many authoritative voices have called for changes to the Sandinista regime. In September, the United Nations High Commissioner for Human Rights issued a report on the situation in Nicaragua. It denounced the abuses of the regime since March 2022. On the other hand, in August, more than 26 former heads of state and government from Spain and Latin America published a letter showing their concern and asking Pope Francis to condemn the abuses committed. 

However, perhaps the most surprising reprobation of those that have been expressed so far has been the one issued by the European Parliament on September 14. This is the sixth resolution on Nicaragua so far this term. The countries of the European Union have more and more common legislation, however, foreign policy is an area where it is not easy to reach consensus, especially when it comes to assessing the conflicts of third countries. The history and interests of each nation often make it difficult to reach a common opinion. Of course, there are exceptions, such as the positions on Venezuela or the Arab-Israeli conflict and, more recently, the war in Ukraine, although in this case it is easily understandable because of the fear that an expansion of Russian influence arouses in all its members. 

Tough state repression

– Supernatural Proposal for a joint resolutionissued by the European Parliament on September 14, consists of seven pages and condemns political and religious repression. The initiative was supported by seven of the five groups of deputies in the chamber: Popular, Socialists, Renewal, Greens and Reformists. It obtained 538 votes in favor, 16 against and 28 abstentions.

As the language of the document is crystal clear and very forceful, its main contents are transcribed directly below: "Parliament condemns in the strongest terms the repression and arrests of members of the Catholic Church in Nicaragua, in particular the arrest of Bishop Rolando Alvarez.". But the resolution not only denounces the facts, but also ".urges the Nicaraguan regime to immediately end the repression and restore full respect for all human rights, including freedom of expression, religion and belief; calls for the immediate and unconditional release of all victims of arbitrary detention, including Bishop Alvarez and those detained with him, and for the annulment of all judicial proceedings against them and the sentences imposed". 

The European parliamentarians have a very definite vision of the events that have taken place in the Central American country. They understand that there is a "continued deterioration of the situation in Nicaragua and the escalation of repression against the Catholic Church, opposition personalities, civil society, human rights defenders, journalists, peasants, students and indigenous peoples".. Repression includes the "arbitrary detention solely for exercising their fundamental freedoms, the inhuman and degrading treatment they receive, and the deterioration of their health conditions". 

Cancellation of the civil society

The European parliamentarians consider that "since 2018, the Nicaraguan regime has systematically and repeatedly practiced imprisonment, harassment and intimidation against presidential pre-candidates, opposition leaders and religious leaders, particularly from the Catholic Church, as well as against students and rural leaders, journalists, human rights defenders, civil society organizations, LGBTI people and business representatives"

In addition to controlling the judiciary, President Ortega is literally shutting down civil organizations, which is why the European Parliament "regrets that on September 7, 2022, another 100 NGOs were closed, bringing the total number of NGOs closed in Nicaragua this year to 1,850; calls on the Nicaraguan regime to end the arbitrary closure of NGOs and civil society organizations and to restore legal status to all organizations, political parties, religious organizations, media and their associations, universities, and human rights organizations that have been arbitrarily shut down".

From Europe, the "highlights the key role played by civil society, human rights defenders, journalists and members of the Catholic Church in Nicaragua", and "calls on the Nicaraguan regime to urgently allow international organizations to return to the country, in particular the Inter-American Commission on Human Rights and the Office of the United Nations High Commissioner for Human Rights.".

Shares

The European Union calls for "that Nicaraguan judges and prosecutors be promptly included in the list of persons sanctioned by the Union and that the list of sanctioned persons and entities be expanded to include Daniel Ortega and his closest circle.".

Although surely the aspect where the seriousness of the facts is best seen is shown in the petition of the European Union parliamentarians "....the Member States of the Union and the United Nations Security Council, in accordance with Articles 13 and 14 of the Rome Statute, to open a formal investigation into Nicaragua and Daniel Ortega through the International Criminal Court for crimes against humanity".

Spain

Isaías Hernando: "The economy should not be measured by the size of GDP".

On the occasion of the meeting of young people with the Pope in Assisi, Omnes spoke with the Spaniard Isaías Hernando, a member of the staff of the Francisco's Economy. Hernando specifies concepts that will be of interest to entrepreneurs and economists.

Francisco Otamendi-October 20, 2022-Reading time: 5 minutes

Isaías Hernando (Quintanar de la Sierra, Burgos, 1960), is a member of the global community of The Economy of Francesco/EoFand one of its authoritative voices. Among other reasons, because it has happened in the Economy of CommunionThe Focolare Movement/Work of Mary, a reality that arose in the Focolare Movement/Organ of Mary, to the Professor Luigino Bruniwho was then coordinator of the Economy of Communion, and is now the scientific director of EoF.

Professor Bruni is an advisor to the Pope in his leadership for a new economy, "an economy with a soul"as Isaías Hernando points out, whom we caught for this interview with one foot in the stirrup to Assisi (Italy), and with many tasks in hand. 

What tasks involves the global coordination of Economy of Communion?

-It should be specified. The Economy of Communion (EoC) and the Francisco's Economy (EoF) are different realities. They have a certain relationship, in the sense that the Economy of Communion is part of the organizing committee of the Francisco's Economybut they are different things that have a different history.

Throughout the years of the history of the Economy of CommunionThe 31 companies have developed many different expressions in the fields of business, academia, culture, and also in the field of integral human development projects, and in many different places. 

To coordinate means to look for the mechanisms so that all these very different expressions have a unity. So that the communion between all the people who are part of this movement is effective, and occurs at all levels. And also to understand together which are the answers that the Economy of Communion must be given today in today's world situation, which is different from that of 1991, when Chiara Lubich (founder of the Focolare Movement/Work of Mary) launched this proposal, and without losing its charismatic roots.

For this reason, coordination does not fall to one person, but to an international commission made up of nine people.

How did the Francisco's EconomyWhat are its most basic concepts?

-It arose from an intuition of Pope Francis, in the sense of making young people, with all the enthusiasm and creativity that characterizes them, the protagonists of the change that the world economy needs.

This intuition took shape as a result of some conversations with Prof. Luigino Bruni, who was then coordinator of the Economy of CommunionThe bishop of Assisi and others were later added to the group.

The Pope said then, on May 1, 2019, that an invitation should be launched to young economists, entrepreneurs and activists from all over the world, to meet with them in Assisi, and establish a pact to change the economy of today, and give a soul to the economy of tomorrow.

The Economy of Francisco is a global community, correct?

-We have already said that many of the young people who are part of this process already know each other, and have been on a journey together for some time. 

We can say that it has become a global network, or better yet, a global community that wants to inspire its proposals and its action on two Franciscans: Francis of Assisi, who with his radical choice of poverty showed what are the best goods, and put the poor at the center of the economy; and Pope Francis, who above all through his two encyclicals, Laudato sí'., y Fratelli tuttiThe economy, which complements each other, proposes that the care of the planet cannot be separated from the care of human relationships, that everything is connected. In a way, these two "lighthouses" are the ones that mark the path of Francis' economy.

Who is the Pope's invitation for?

-In his invitation, in his letter of invitation, the Pope addresses himself specifically to young people, but not to exclude those of us who are no longer young from a transformation that the world economy needs, but so that these young people have a specific environment in which they can develop their proposals and projects with creativity, innovation, with a capacity for prophecy, to which the Pope alludes, and with a certain freedom, that is, without being forced to go through structures that already exist and have already been created and are in some way controlled by adults.

In any case, these are proposals and projects that are open to dialogue with everyone. Nor is it a matter of creating a bubble to isolate young people without having this dialogical dimension and relationship with others, and discussion of the proposals. To make this dialogue a reality, for example, many local groups have been created in the Francis community, where people of all ages and from all walks of life, and of all cultural levels, can dialogue and follow this process, with no other requirements than to share the objectives. Some have already been born. There are countries with more vitality and others with less. In Spain there are still few, but surely more will be born in the future. 

What does the Francisco's Economy?  

-The Francisco's Economy is not in itself a new economy. We could say that it is, as I have already said, a global community of people from all over the world, with a special protagonism of young people. It certainly promotes a more just, equitable and fraternal economy, in line with the economic principles of the Social Doctrine of the Church, with the accents added by Pope Francis, which are fundamentally the care of both the common home and of all people. But we cannot lose sight of the fact that this is a reality that is still in its infancy and needs time to produce more concrete and mature formulations.

There is also talk of inclusive growth to eradicate poverty. Do you see it possible to increasingly put people at the center of the economy?

-It is something that hardly anyone can be against. The times when it was thought that pure economic growth would indirectly eradicate poverty are long gone. Today we know that this is not the case. For many things, or for the most important things, it doesn't work. 

Because economic growth has limits. On the one hand, one limit is the sustainability of the planet. It is not materially possible to exploit all resources in an unlimited way. And on the other hand, there are inequalities, which are another limit to growth. In other words, the accumulation of wealth in a few hands creates poor people and social problems. We believe that the concept of growth should be changed to include other aspects that have to do not only with Gross Domestic Product (GDP), but also with well-being and integral human development.

In this sense, it is clear that the instruments of measurement should also be changed. What is the ideal measure to include these other aspects? GDP is not the ideal measure for integrating these other aspects. The success of an economy should not be measured, in my opinion, by the size of GDP, but by its capacity to integrate everyone, to redistribute wealth, and to leave to future generations, to our children, a planet at least as beautiful and fertile as we have found it. And to leave them an open future with possibilities and opportunities.

The authorFrancisco Otamendi

Culture

Online meeting on women in the Church: "Being Catholic 24/7 is a challenge".

The Omnes-Carf meeting on the Women in the Church. Work, commitment and influence The event featured the testimony of two women committed in heterogeneous fields who shared their projects and work in favor of other women and the importance of their faith in this commitment.

Maria José Atienza-October 19, 2022-Reading time: 5 minutes

They are women, Catholic, committed to other women in their professional lives. Janeth Chavez and Franca Ovadje have shared their experiences and desires in the Omnes Meeting - Carf held on October 19 and broadcast on YouTube. This meeting was an opportunity to learn about a wide range of initiatives carried out by women and aimed especially at women in different parts of the world. A sample of the work that many Catholics carry out in their daily lives and that, in this way, they build the Church and respond to their vocation as Christians in the world.

"We have to be the book that others read".

The meeting began with the words of Franca Ovadje, a Nigerian economist. As she herself explained, the figure and example of her mother has been crucial for this Nigerian who affirms that her concern for others is strongly influenced by the family example: "We saw the social doctrine of the Church alive in our parents. My mother was the manual, the model.

franca_ovadje
Franca Ovadje

Because of her work as a teacher, Ovadje noted that she has "the opportunity to open myself up like a fan, reach out to many people and influence them positively. Over the past 30 years, Ovadje has collaborated in "a variety of projects in which I have tried to live my faith and influence others in a natural way. In designing the programs I include leadership and ethics, topics that give me the opportunity to discuss fundamental issues." In this regard, he shared with the attendees his experience in three projects: Tech Power, Always a Bride and a literacy project for young women.

The first of them, Tech Poweraims to "build the capacity of inner-city public high school girls in the technology space. In addition to technological learning, we hope the courses will foster creativity, problem solving and collaborative skills that are necessary for the future. If women are not to be left behind in the fourth industrial revolution, something must be done to demystify technology and engineering and encourage them to pursue careers in STEM." This project has also benefited from the support of the Harambee Award Ovadje received last April.

Always a bride is a completely different program focusing on married women and marriage strengthening through "knowledge and guidance for young women to understand the why of marriage, understand themselves to better manage the relationship with their husband and extended family." Through training on topics such as "temperament, the meaning of marriage and the Church's teaching on marriage or family budgeting and personal financial planning" many Nigerian women are helped in their family and personal lives.

Last but not least, Franca Ovadje wanted to stop at the literacy programfor girls and young women between the ages of 18 and 35, which is currently being designed. She explained that "the program will make learning fun and adapted to the age and circumstances of the students. At the end of the one-year program, the students should be able to read and write, perform basic arithmetic functions, and understand basic concepts of home science and mental arithmetic" and stressed that, in addition, "the program will have a leadership and ethics component".

Ovadje concluded by stressing that "the Church needs us wherever we are, to bear witness to the faith, to a life lived 24/7 for God. In fact, as she explained, "Christianity is just over 100 years old in Nigeria. It is not yet in the culture of the people although we have made some progress. Catholics constitute less than 10% of the population. Living the faith in ordinary life, being a Catholic 24/7 is a big challenge in this environment but if we strive to live our faith 24/7, we will be the book that others will read."

"The world needs women full of the Gospel."

For her part, Janeth Chávez presented the work she has been carrying out for years through Magnificenta great resource for living out our commitment to being a Christian woman. The most important thing is faith formation".

Chavez wanted to emphasize that the "documents of the Magisterium are prophetic, because they are rooted in Sacred Scripture and because they speak to us of today's needs".

janeth_chavez
Janeth Chavez

The mission of Magnificent is to educate about the nature and dignity of women, their study guides include texts from the Magisterium of the Church, the saints, etc., and currently offer a wide range of these guides through which study and prayer groups are created in which women share a "space for meeting and listening".

This dynamic of accompaniment is key to Magnífica's mission, since, as Chávez wanted to point out, "we find ourselves with an isolated culture, many have not returned to their parishes or have lost their faith and we are not fostering these real relationships and we have forgotten that space. That space is very important because we meet the other and our nature flourishes".

The study groups, community and prayer groups of Magnificent are born with this sense: "as women we have influence and we need virtuous friendships that with their example inspire us to more, to be better people and lead us to others".

"We have, as women, a great responsibility to heed the call to reconcile humanity with life," stressed Janeth Chavez, recalling Paul VI who also wanted to emphasize that youth is now even more in need, if possible, "of the example of women full of the Gospel. A woman who knows who God is, who knows who she is, what her nature is". Along these lines, the director of Magnificent encouraged to go out of oneself and "serve others with my feminine authenticity".

Janet Chavez

With a degree in Marketing and Administration, Janeth has received training in leadership and accompaniment, Catholic spiritual formation from the In Ipso Institute, as well as theological formation from the University of Notre Dame. She holds an International Diploma from the Latin American Academy of Catholic Leaders. Janet Chavez is the director of Magnifica, an international Catholic apostolate for women; part of Endow. Magnifica's mission is to educate about the nature and dignity of women through study guides.

Franca Ovadje

Nigerian economist. A graduate of the universities of Ibadan and Nsukka, she holds a PhD in Business Administration from IESE Business School, where she has also taught. She has also taught, among others, at the Lagos Business School and various universities in South Africa and Ghana. She is currently a visiting professor at Strathmore Business School in Kenya and chairperson of the Danne Institute for Research in Nigeria, a non-profit organization that conducts research that positively impacts African society.

Author of numerous articles, book chapters and case studies, Ovadje received the African Management Scholar award in 2005 and the Harambee Award in 2022.

Evangelization

Tamara FalcóI would definitely like to go on a mission".

Tamara Falcó is the pregonera of the DOMUND 2022. A proclamation in which she would like to convey "the love of God, which changed my life".

Maria José Atienza-October 19, 2022-Reading time: 3 minutes

Surrounded by cameras since her birth, Tamara Falcó is the character of the moment in the Spanish social chronicle. Her conversion to Catholicism, thanks to reading the Bible, added one more title to her public persona and, above all, gave her the joy and peace she had always been looking for.

This 2022 has been a year full of nuances that she has endured with fortitude and serenity, largely thanks to her faith. This year, moreover, Tamara will be the preacher of the World Mission Sunday, in an especially significant year for Pontifical Mission Societies. A proclamation that she also received as a mission and for which, as she says in this interview with Omnes, she does not consider herself "not even a quarter worthy".

After a difficult few weeks, Tamara Falcó puts a face to the missionaries from all over the world after a stay in Lourdes that had a profound impact on him.  

Since your conversion, you are "the catholic celebrity" Do you consider this place of influence in which you move as "a mission", a way that God gives you to reflect Him in your daily life? Is there more (or less) pressure to be His witness in the environment that surrounds you? 

-I think that the celebrity The Virgin Mary par excellence is the Virgin Mary and I am just a grain of sand. If there is more pressure..., I don't know. It's true that I don't move around a group. super catholic. For example, Lourdes has been for me a haven of peace, because in the Hospitality there were many people who thought and prayed like me, and that is a pleasure. What I do believe is that God has given me the "weapons" so that, where I am, I can transmit my faith, his love and his peace.

Your life, in recent years, has been linked to the kitchens. As a Catholic, you also have the Eucharist as food for the soul, how does Tamara Falcó live the Mass?

-For me the Eucharist is a miracle, the greatest miracle. It is there that God gives me strength. Of the sacraments, I also love confession, but to be able to receive communion is marvelous.

The celebrity par excellence is the Virgin Mary and I am just a grain of sand.

Tamara Falcó. Pregonera Domund 2022

What did you think when you were asked to give the proclamation of the Domund?

-The truth is that I took it as a mission. I don't feel even a quarter worthy of giving that proclamation and the little I can offer, which is media exposure, I am happy to use it to make known the DOMUND and the work that the missions do.

How do you value the work of the Church, and especially of the missionaries, inside and outside our countries?

-The work that the missionaries do is brutal. Leaving your family, your friends, the country where you grew up and have your customs to go to remote places, often risking their own lives, in places of war, is a gigantic sacrifice, it is impressive!

I also believe that it is very true what St. Teresa of Calcutta said, that "Calcutta is everywhere". I think of St. Philip Neri, who wanted to go as a missionary at all costs and God made him stay in Italy, and there he did his mission with the children. A bit like Father Angel. I think it is true that there are missions everywhere.

It is hard to leave our hurts behind and think that God loves us, but He does.

Tamara Falcó. Pregonera Domund 2022
Tamara_Falco

At some point you thought about becoming a nun... but has Tamara Falcó ever thought about becoming a missionary? 

-Of course it is! It's definitely something I'd like to do and always talk about. I think it's an appointment we have to block on the calendar, organize well, and do it. I was in Lourdes with a lady who was a doctor in Hospitality and she was planning her trip to a tiny little place in Uganda to go operate there. It is something I would love to do. I think it's a fantastic thing for young people to do because it changes your outlook.

In the last few days you have been at the center of all eyes and now comes this proclamation. What would you like to transmit to the world, believer or not, with your life and, in a certain way, with this proclamation? 

-The love of God. That's the only thing I would like to pass on because it's what changed my life. It's hard to leave our hurts behind and think that God loves us, but that's how it is.

The Pregón of the DOMUND

Next Sunday, October 23rd, World Mission Day, better known as Domund, will be celebrated and, among other actions, since October 18th, the exhibition "El Domund al descubierto" can be visited, which aims to bring the missionary reality closer to the people in the street. It will be open in the Greenhouse of the Crystal Palace of Arganzuela until Sunday, October 23, World Mission Sunday.

The World Mission Sunday proclamation is one of the events that, for some years now, has marked the agenda of the missionary month in Spain. In 2022, the World Mission Sunday will be 200 years of service to the mission.

The Vatican

"God's style is discreet, does not impose itself," says Pope Francis

New catechesis on spiritual discernment, explaining its relationship with a narrative reading of one's own life in order to discover God's will and the language with which he speaks to us. 

Javier García Herrería-October 19, 2022-Reading time: 2 minutes

In the catecheses of the last few weeks the Holy Father has been explaining the conditions for making a good spiritual discernment. Today we have focused on the importance of one's own biography and its narrative. This must be interpreted as a book that has been given to us and we must know how to read it. 

As a model of a saint who knows how to interpret his own biography, the Pope referred to St. Augustine, whom he defined as a great seeker of truth. He also recalled the words of the saint in which he said: "And behold, you were within me and I was outside, and outside I was looking for you; and deformed as I was, I threw myself on the beauties of your creatures. You were with me, but I was not with you" (Confessions  X, 27.38). And the Pope continued recommending the Augustinian advice to enter into oneself because it is in the interior of man that truth resides. 

The model proposed by the Pope

The Pontiff pointed out that we men have also had the same experiences as Augustine, with negative and victimizing thoughts, such as "''I am worthless,' 'everything goes badly for me,' 'I will never do anything good,' etc. Reading one's own history also means recognizing the presence of these 'toxic' elements, but in order to widen the plot of our story, learning to notice other things, making it richer, more respectful of its complexity, also managing to pick up the discreet ways in which God acts in our life".  

This mode of reasoning has a narrative approach, i.e., it does not focus on a single action, but includes the context: "Where does this thought come from? Where does it take me? When have I had the chance to encounter it before? Why is it more insistent than others?". 

Narrative of one's own life

The Pope pointed out how important it is for each person to construct the story of his or her own life, capturing the nuances and significant details that can be of value as aids, even if at first they do not seem so at first glance. "A reading, a service, an encounter, at first glance considered things of little importance, in the following time transmit an inner peace, transmit the joy of living and suggest further initiatives of good. To stop and recognize this is indispensable for discernment; it is a work of gathering precious and hidden pearls that the Lord has sown in our soil".  

Getting used to interpreting one's own life brings us closer and closer to the wave of God, educates and sharpens our gaze, discovering the small miracles that the Lord performs for us every day. In the final part of the Pope's address, he invited us to ask ourselves, "Have I ever told anyone about my life? This is one of the most beautiful and intimate forms of communication. This allows us to discover things unknown until then, small and simple things, but, as the Gospel says, it is precisely from small things that great things are born" (cfr. Lc 16,10).  

The Vatican

"In viaggio". A documentary on the Pope's travels is released.

A documentary on the travels of Pope Francis has been presented at the Vatican. For its production they have relied on many personal recordings from the Vatican archives.

Stefano Grossi Gondi-October 19, 2022-Reading time: 4 minutes

On October 4, director Gianfranco Rosi presented a film dedicated to the international travels of Pope Francis during the first nine years of his pontificate. The work was included out of competition in the 79th Venice Biennial Film Festival and as of this date is available in 190 movie theaters and more than 100 parish theaters. 

The author is a documentary filmmaker, who already won the Golden Lion in Venice in 2013 with "Sacro GRA" and the Golden Bear in Berlin in 2016 with "Fuocoammare", and on this occasion he took on an unprecedented challenge in making a film based, for the most part, on images from the Vatican archive relating to the apostolic visits made by the Pope. Therefore, it was not shot by him. 

The author's intentions

The author explained that he wanted to make a work that would follow the Pope in movement, accompanying the viewer on a pilgrimage to the places of the dramas of our time, between Lampedusa and Iraq. A film that wants to be "a tribute to those who try to change something" and that, Rosi hopes, will be "seen in the cinema, in the dark and on the big screen". 

Through the Pope's gaze and the themes he addresses in his speeches, the interest was to draw a map of the human condition, illustrated through the Pontiff's travels around the world. So far he has made 37 trips, from Brazil to Cuba, from the United States to Africa, to Southeast Asia, visiting a total of 59 countries. 

The large amount of material available (800 hours of images in total) has been synthesized in eighty minutes. The director has made a personal reading of the great material at hand, with the conviction that in the images is the portrait of a man who makes us look beyond, and reflect on universal themes. In his choice of images, he adds unpublished images that he himself filmed when he was invited to accompany some of the papal missions. 

Video topics

The itineraries of "In Viaggio" follow the red thread of the central themes of our time: poverty, nature, migration, the condemnation of all wars, solidarity. Little by little, the story of what the world is today is pieced together. Rosi shows the Pope on the borderline, stretched out in the act of encounter with this tired humanity, bent by life. 

It begins with the first apostolic journey to Lampedusa, on July 8, 2013, after a new tragedy at sea, where Francis states loudly: "In this world of globalization we have fallen into the globalization of indifference. We have become accustomed to the suffering of the other"; then we go on to describe the visit to the martyred territories of Iraq on March 7, 2021, where the Pope makes an appeal against wars: "we reaffirm our conviction that fraternity is stronger than fratricide, that hope is stronger than death, that peace is stronger than war".

Outline of the film

In a sort of Way of the Cross, Francis witnesses the suffering of the world and experiences the difficulty of doing anything else, apart from the consolation of the Pope's words and his presence. The outline of the film is extremely simple: we follow the Pope, observe what he sees, listen to what he says. By observing the Pontiff looking at the world, Rosi establishes a dialogue at a distance between the flow of the archive of pastoral trips, the images of his cinema, current events and recent history. He creates a balance between the flow of linear time and the memory of cinema.

A documentary that the director himself defined in an interview as "experimental", explaining that he wanted to make a work that follows the Pope in movement, accompanying the viewer on a pilgrimage to the places of the dramas of our time. A film that wants to be "a tribute to those who try to change something".

The Pope's description

The Pontiff depicted in the film does not stay still in Rome, but becomes a pilgrim himself and takes us to the corners of the world afflicted by the dramas of our time. The director was particularly interested in showing his travels outside the Vatican, as if through the Pope's gaze and the themes he addresses in his speeches it were possible to map the human condition. 

A very evocative shot is often used: that of the camera filming the Pope from behind, in the popemobile, as he crosses the streets of different cities and places. An image that creates the idea of the Pope's impact with the world.

Another thing that the director highlights is the ability of this Pope to ask for forgiveness, even personally. In the film we see him in Canada, when he asks forgiveness from the natives in the name of the Church, but we also see him returning from Chile, asking for forgiveness personally. That - says the director - is for me a moment of great impact, because recognizing one's mistakes is something profoundly "divine". 

Having had the opportunity to watch hours and hours of images of Pope Francis gave the author of the film insight into his ability to express himself on several levels: with journalists, with people on the street, with other religious authorities. "He is a Pope who addresses both believers and non-believers. I will never be able to forget," he stressed, "his look in the Philippines after the typhoon tragedy, when he met the poor."

"Everything Bergoglio says for me, as a layman, is a world that belongs to me anyway, because they are universal speeches that should be adopted by many politicians."

The authorStefano Grossi Gondi

Evangelization

The last rosary by Jerzy Popiełuszko

October 19, 1984 would be the last day Jerzy Popiełuszko, chaplain of "Solidarity", was seen alive. Popiełuszko was murdered by the communist government that would not tolerate his opposition to the lack of freedom and the falsity of the system.

Ignacy Soler-October 19, 2022-Reading time: 6 minutes

Those days in October 1984 have remained firmly imprinted in the memory of many. The news was on the front pages of all the newspapers, it was the main news item in Spain at that time: Jerzy Popiełuszko, chaplain of "Solidarity", famous for his masses for the Fatherland in the Żoliborz district of Warsaw, had been kidnapped by unknown persons (it was rightly assumed by government agents). After a few days of waiting the news takes on truly dramatic characters: Popiełuszko murdered. The assumption was confirmed: the executioners were officials of the Ministry of Internal Affairs.

One idea emerges alone and clearly: the totalitarian communist system is responsible for the death of that priest. A system based on lies cannot bear to be told the truth, a truth without hatred, without anger, without revenge.

That event remained strongly imprinted on me in the young years of my priesthood: Popiełuszko martyr of the Truth, of a Truth imbued with Love, of strength and audacity, a courageous truth.

Christ died on the cross for our sins and rose again for our salvation. In these two sentences is contained the source of salvation and truth for every person. The death of the martyr is in the Church the greatest fidelity to the Christian ideal: identification with Christ the Victim.

The first Christians were willing to give their lives and many made that willingness a reality, not for their own pleasure or whim, but as a result of the injustice of oppressive political systems that did not understand, or did not want to understand the Christian truth, as opposed to their religious, political and worldly pretensions.

Among them were many martyr priests who received the vocation to seal with their own blood the sacrifice of the Blood of Christ, a sacrifice that constitutes the foundation and root of priestly being: the offering of Christ on the Cross.

It is not easy to be a martyr, it is not easy to be a witness to the Truth of Christ with one's own life and blood. We also know very well that we are all called to the vocation of martyrdom, of witnessing to the truth, in ordinary life without shedding blood but with a heroism that is no less small. Some are also called to martyrdom in its fully literal sense: to the surrender of their lives. How many martyrs we have had in the twentieth century! One of them is Popiełuszko.

The painful mysteries of Popiełuszko

October 19, 1984. Popiełuszko had accepted an invitation to celebrate Holy Mass with homily in the city of Bydgoszcz 250 kilometers north of Warsaw. Although he had the homily written, he decided not to preach it.

At the end of the Eucharist the recitation of the Holy Rosary is celebrated and before each mystery Popiełuszko makes a brief consideration in a loud voice and coming all from his heart -.ex abundatia cordis os loquitur.

A few hours later, on his way back to Warsaw, he is kidnapped and murdered. These are his last words, this is his last message.

Contemplating the first painful mystery -the prayer in the garden- Popiełuszko spoke of human dignity and freedom. "We must guard human dignity so that good may increase and thus overcome evil. We must remain free inwardly also when external circumstances are lacking in freedom. We must be ourselves in every historical situation. Our divine filiation carries in itself the inheritance of freedom".

Freedom as a gift of God and as a task, the task of defending it when freedom is kicked, snatched and confused: the passion for truth is at the same time a passion for freedom. And he ended his meditation on the first sorrowful mystery with these words: "Let us pray that we may know how to behave every day according to the dignity of the children of God".

In the SECOND MYSTERY -Popiełuszko speaks of the justice that emanates from truth and charity. "Where there is a lack of love and of good there are the germs from which hatred and violence swarm. When someone is motivated by hatred and violence one cannot speak of justice."

For the Christian the source of justice is God himself, therefore it is unjust to impose atheism as a system. "Everyone, without exception, has the duty to live in justice and to ask for justice, for as the ancient thinker said: these are bad times when justice is locked up in silence. Let us pray for justice to guide us every day of our lives".

The consideration of the third mystery The crowning of thorns - the crowning of thorns - revolved around the truth. We move towards it by an impulse of God himself. Truth unites, truth triumphs even though for centuries we have been engaged in a fierce struggle against it. "

Christ chose a few to proclaim the truth. Only the multitude of lies demands untold words. Lies are sold in filthy markets of buying and selling, like merchandise displayed on store shelves. The lie must always be new, it needs many servants to learn it today, tomorrow and a month from now, to remake it again with the violent program of other lies".

It is not easy to distinguish truth from falsehood in the presence of censorship, of which the very words of the primate or the pope fall victim. "It is the Christian's duty to stand by the truth, even if it costs him a lot, because the truth must be paid for. Only the chaff alone costs nothing. The grain of wheat of truth carries with it a great price. Let us pray that our ordinary life may be filled with truth".

The cross at a cost -The fourth mystery is the starting point for meditating on the virtue of fortitude. "The Christian should remember that there is only one thing to fear: the betrayal of Jesus Christ for a few silver coins of hollow tranquility. The follower of Jesus Christ must be a witness, spokesman and defender of justice, for it is not enough to condemn evil. If the Christian renounces the virtue of fortitude, he harms himself and all those who depend on him: his family, his co-workers, his nation, his state and his Church. Woe to you rulers who want to win over the citizens with the price of threats and the slavery of fear! Such power denigrates itself and debases its authority. The practice of fortitude should be in the interest of the rulers as well as of the citizens".

The dominant motif in the meditation of the fifth and last sorrowful mystery -The crucifixion and death of Christ - constitutes the opposition to violence. "He who is not given to convince with the heart and the head tries to win with force. Every manifestation of violence speaks to us of moral abasement. Every idea capable of giving life is maintained by its own strength. And so it was with Solidarity, which, on its knees and with a rosary in its hands, fought for human dignity more than for bread. In Poland, in recent years, the fundamental rights of the human person have been curtailed. When this cornering made everyone feel its painful pressure, then the cry of freedom burst out. Solidarity arose, demonstrating that in order to build a society and its economy it is not necessary to do without God. Let us pray that we may be free from fear, from threats and above all from the temptation of revanchism and violence".

Finishing the holy Rosary and after the prayer "Under your protection we take refuge", Popiełuszko prayed to St. Joseph that he who with the work of his hands maintained the Holy Family may grant all of us Christians "to sanctify all our actions with love, patience, justice and the realization of good". 

His last words of farewell were: "May the evangelical principles of justice and social charity direct the actions of all the people of our country. Amen.

Last hours

Once in the adjoining parish house, a brief informal meeting was held for a few people where he was asked about Solidarityfor his safety and health. Someone asked him if he could not get a battery for his car. Popiełuszko laughed heartily, replying, "You could have told me earlier and I would have brought one from Warsaw along with everything I needed to power the microphone, because it often happens that the power is cut off just when I am preaching the homily."

Although he was tired and somewhat ill, and despite the parish priest's insistence that he spend the night in Bydgoszcz, Popiełuszko wanted to return immediately to Warsaw as he had work the next day.

When someone warned him to be careful on the way back to Warsaw, Popiełuszko reassured him by commenting, "Besides I travel with my cassock on which in this country still means something."

A few hours later, his murderers beat him to death with his cassock on, and with it on, they threw him into the pond, another sign of the reason for his condemnation: to be a priest who bears witness.

On other occasions of persecution of priests, if by chance someone was found wearing a cassock, the first thing they did was to take it off, after which they would sentence him to death.

This was not the case with Popiełuszko who died with his cassock on.

Sunday Readings

The most beautiful prayer. XXX Sunday in Ordinary Time (C)

Andrea Mardegan comments on the readings of the XXX Sunday in Ordinary Time and Luis Herrera offers a brief video homily.

Andrea Mardegan-October 19, 2022-Reading time: 2 minutes

Ecclesiasticus, two centuries before Jesus, gives us in chapter 35 a catechesis on prayer pleasing to God, that which is accompanied by authenticity of life and attention to the weak: "He who gives alms offers sacrifices of praise"; the prayer of the one who helps the widow "ascends to the clouds".

Jesus goes in the same direction and more in depth. Luke introduces the parable comparing the prayer of the Pharisee and the tax collector, saying that Jesus said it for everyone who has the "intimate presumption" of being righteous and despises others. It is, therefore, a lesson for all people who believe in God and pray to him, of all times and cultures, for everyone, in fact, can be subject to the temptation of Pharisaism. The posture of the Pharisee is correct: he is standing. But the detail that "he prayed thus within himself" leads us to intuit that his horizon is not God, but himself: in fact, from now on the "I" is very present in his prayer: "I am not like other men..., I fast, I pay, I possess". He withdraws into himself and presents himself before God as if God did not know him. In reality, he is talking to himself, to convince himself that he is being saved by his good works. The first words might have been appropriate: "O God, I thank you". But the reason for the thanksgiving reveals a negative judgment on all the other men, to whom he also adds the publican, whom he glimpses out of the corner of his eye. He communicates to God that he fasts twice a week, although it was not required; that he pays tithes on what he possesses, although they were only on the crops. He does more than enough to please God. Very different is the attitude of Paul, who confides to Timothy that the brethren in the faith have abandoned him, but he does not accuse them because he thinks he is better than them: the encounter with Christ has cured him of the Pharisaism in which he had been educated. In the first letter to Timothy he had confided to him that he considered himself the chief of sinners, and here he attributes all salvation to God: "The Lord stood by me... the Lord will deliver me from every evil work".

The publican, who every day feels singled out and despised as a sinner, remains aloof, does not dare to look up and in his prayer does not make a list of his sins to be more sure of forgiveness (he would not know where to begin), but abandons himself confidently with the most beautiful prayer: "O God, have mercy on this sinner". The prayer of the heart. In Greek, with the article, it sounds even stronger: have mercy on me, "the sinner". Jesus says that the publican "went down to his house": from that moment on, it will be for him an even more familiar place, rich in loving relationships, after God, through his prayer, has made him righteous. Of the Pharisee, on the other hand, he does not mention the house, as if to emphasize his loneliness.

The homily on the readings of Sunday XXX

The priest Luis Herrera Campo offers its nanomiliaa small one-minute reflection for these readings.

The Vatican

Synod splits: new General Assembly also in 2024

The Synod of Synodality will have two sessions in its universal phase, in October 2023 and in the same month of 2024.

Giovanni Tridente-October 18, 2022-Reading time: 2 minutes

Pope Francis made the surprise announcement last Sunday at the end of the Angelus, greeting the pilgrims gathered in St. Peter's Square: the ongoing synodal process in the Church, which was to conclude in October 2023 with the General Assembly of the Synod of Bishops meeting in the Vatican, is extended also to a new Assembly in 2024.

As the second phase of this process of listening and discernment begins, the Pontiff considers it necessary to proceed with caution, without haste, so that the numerous fruits that this process is generating "may reach their full maturity." This is, at least, the official motivation, but it also fits perfectly with the correct understanding of this instrument desired almost sixty years ago by St. Paul VI: it is not a parliament, but "a moment of grace, a process guided by the Spirit who makes all things new", as Francis reminded a group of French pilgrims just a few days ago.

Priorities

On that occasion, he reiterated that in this path of spiritual and ecclesial discernment, priority must be given, first of all, to prayer, adoration and the Word of God, avoiding "starting from our will, our ideas or our projects". In short, it is important to give priority above all to listening, because it is in this dynamic that "God shows us the way to follow, making us leave our habits, calling us to take new paths like Abraham".

Seen in these terms, the Synod "calls us to question ourselves on what God wants to say to us in this time, today, and on the direction in which he wants to lead us," Pope Francis further explained to the French-speaking pilgrims.

Universal participation

Commenting on the Pope's decision on the extension of the date to October 2024, the General Secretariat of the Synod spoke of "prolonged discernment not only on the part of the members of the Synodal Assembly, but of the whole Church" as a need that has been maturing in these first months of the beginning of the listening process. 112 of the 114 Episcopal Conferences and Synods of the Eastern Catholic Churches produced a document during the discernment phase in the particular Churches.

We are now entering the Continental Stage, which will culminate with the Continental Synodal Assemblies between January and March 2023, after the different communities have reflected on the Continental Stage Document prepared by the General Secretariat, but based on the socio-cultural specificities of each region.

It will be seen later on how the work of the two General Assemblies of October 2023 and 2024 in the Vatican will be reformulated and how the time in between will be structured. A work that the General Secretariat has only just begun.

Culture

Christian catacombs, their origins and characteristics

This weekend, coinciding with the feast of St. Callixtus on the 14th, takes place in Rome the "Catacombs Day"The project is an initiative to rediscover the Christian archaeological and martyrial legacy.

Antonino Piccione-October 18, 2022-Reading time: 5 minutes

On the occasion of the 18th centenary of the death of Pope Callixtus (218-222) the Day of the Catacombs has as its theme in its fifth edition "Callixtus and the invention of the catacombs". In fact, the first official cemetery of the Church of Rome, on the Via Appia Antica, which bears his name, and the Catacomb of Calepodium, on the Via Aurelia, where he was buried, are linked to the Pope. As stated in the press release issued by the Pontifical Commission for Sacred ArchaeologyThe event, which presents the initiative scheduled for Saturday, October 15, 2022, "aims to propose a series of itineraries through archaeological and artistic testimonies both to underline the centrality of the figure of Callixtus, and to take visitors through the stages that led to the birth and development of the subway cemeteries".

La Jornada gives us the opportunity to recall some historical and artistic notes about the Christian catacombsFrom the beginning, they were conceived as a space designed to welcome the faithful in a common resting place and to guarantee all members of the community, even the poorest, a dignified burial, an expression of equality and fraternity. 

Origins of the catacombs

The catacombs were born in Rome between the end of the 2nd and the beginning of the 3rd century A.D., with the pontificate of Pope Zephyrus (199-217), who entrusted the deacon Callixtus, future pontiff, with the task of supervising the cemetery on the Appian Way, where the most important pontiffs of the 3rd century would be buried. The custom of burying the dead in subway spaces was already known to the Etruscans, Jews and Romans, but with Christianity, much more complex and extensive subway cemeteries were created to house the entire community in a single necropolis.

The ancient term to designate these monuments is "coemeterium", which derives from Greek and means "dormitory", underlining the fact that for Christians burial is only a temporary moment, awaiting the final resurrection. The term catacomb, extended to all Christian cemeteries, defined, in antiquity, only the complex of St. Sebastian on the Appian Way.

As for their characteristics, the catacombs are mostly excavated in tuffaceous or other easily removable but solid soil. That is why they are found mainly where there are tuffaceous soils, i.e. in the center, south and islands of Italy. Catacombs consist of stairways leading to ambulatories called, as in mines, galleries. On the walls of the galleries are arranged the "loculi", i.e. the burials of common Christians made lengthwise; these sepulchers are closed with marble slabs or bricks. 

The burial niches represent the most humble and egalitarian sepulchral system to respect the sense of community that animated the early Christians. In the catacombs, however, there are also more complex tombs, such as the arcosoli, which involve the excavation of an arch over the tufa coffin, and the cubiculi, which are real burial chambers.

Data

Most of the catacombs are located in Rome, reaching a number of about sixty, while there are as many in Latium. In Italy, the catacombs develop especially in the south, where the consistency of the soil is more tenacious and, at the same time, more ductile to excavation. The northernmost catacomb is that of the island of Pianosa, while the southernmost subway cemeteries are found in North Africa and especially in Hadrumetum in Tunisia. Other catacombs are found in Tuscany (Chiusi), Umbria (near Todi), Abruzzo (Amiterno, Aquila), Campania (Naples), Apulia (Canosa), Basilicata (Venosa), Sicily (Palermo, Syracuse, Marsala and Agrigento), Sardinia (Cagliari, S. Antioco).

In the catacombs an extremely simple art developed from the end of the second century, partly narrative and partly symbolic. Paintings, mosaics, sarcophagus reliefs and minor art evoke stories from the Old and New Testament, as if to present to the new converts examples of salvation from the past. This is how Jonah is often represented rescued from the belly of the whale, where the prophet had remained for three days, evoking the resurrection of Christ. The young men of Babylon saved from the flames of the furnace, Susanna saved from the wiles of the elders, Noah escaping the flood, Daniel remaining unharmed in the lions' den are also represented. 

The miracles of healing (the blind man, the paralytic, the hemorrhoid) and of resurrection (Lazarus, the son of the widow of Naim, the daughter of Jairus) are selected from the New Testament, but also other episodes, such as the conversation with the Samaritan woman at the well and the multiplication of the loaves. The art of the catacombs is also a symbolic art, in the sense that certain concepts that are difficult to express are represented with simplicity.

To signify Christ a fish is represented, to signify the peace of paradise a dove is represented, to express the firmness of faith an anchor is drawn. Some symbols, such as the cups, the loaves and the amphorae, allude to the funeral meals in honor of the dead, the so-called "refrigeria". Most of the symbols are related to eternal salvation, such as the dove, the palm, the peacock, the phoenix and the lamb.

The oldest image of the Virgin

The oldest image of the Virgin in the world.
Catacomb of St. Priscilla.

The oldest image of the Virgin Mary is preserved in the Roman catacombs, depicted in painting in the cemetery of Priscilla on the Via Salaria. The fresco, dating from the first half of the third century, depicts the Virgin and Child kneeling before a prophet (perhaps Balaam, perhaps Isaiah) who points to a star, alluding to messianic prophecy. One of the most represented images is that of the good shepherd, which, although it takes the scheme of pagan culture, immediately acquires a Christological meaning, inspired by the parable of the lost sheep. Thus, Christ is represented as a humble shepherd with a sheep on his shoulders, who watches over a small flock, sometimes consisting of only two sheep placed at his side.

Martyrs killed during the bloody persecutions ordered by the emperors Decius, Valerian and Diocletian were buried in the catacombs. A form of worship soon developed around the martyrs' tombs, with pilgrims leaving their graffiti and prayers on these exceptional tombs. Christians sought to place the graves of their dead as close as possible to the martyrs' tombs because it was believed that this mystical closeness would be established in heaven as well.

The opinion of the Fathers of the Church

Between the end of the 4th and the beginning of the 5th century, the Fathers of the Church describe the catacombs. St. Jerome first recounts that, as a student, he used to visit the tombs of the apostles and martyrs with his companions on Sundays: "We entered the tunnels, dug in the bowels of the earth... Rare lights from high above the ground softened the darkness a little... We walked slowly, one step after the other, completely enveloped in darkness".

In the second half of the fourth century, Pope Damasus set out in search of the tombs of the martyrs located in the various catacombs of Rome. After finding the tombs, he had them restored and had splendid panegyrics engraved in honor of those early champions of the faith. 

In the 6th century, Popes Vigilius and John III also restored the catacombs after the incursions due to the Greco-Gothic war. Also later, between the 8th and 9th centuries, Popes Hadrian I and Leo III restored the sanctuaries of the martyrs of the Roman catacombs. After a long period of oblivion, in the 16th century, the rediscovery of these subway places offered precious proof of the authentic faith of the early Christians, later used by the Counter-Reformation movement. Finally, in the 19th century, Pope Pius IX created the Commission of Sacred Archaeology to preserve and study the sites of early Christianity. Also through initiatives such as the one meritoriously organized for next Saturday.

The authorAntonino Piccione

Integral ecology

Towards the common good. Family and housing first

It is necessary to modify the economic system and orient it to the common good, as the Pope asks. It is urgent to protect the family, address a public housing policy, and strengthen the minimum income guarantee system.

Raul Flores-October 18, 2022-Reading time: 3 minutes

Before the arrival of the Covid 19 crisis, if we go back two years, the reality of our society (not only Spanish, European, global) was still one of inequality, not of a lack of goods, but of an unfair distribution of those goods. And if we link it with the Social Doctrine of the ChurchWe were not making positive progress either in the universal destination of goods or in a society oriented to the common good.

We are facing a form of economic and social development in which, when a crisis arrives, poverty and social exclusion increase; but when we come out of the crisis, we do not recover pre-crisis levels. In other words, most of the population is accumulating difficulties of poverty and social exclusion. 

I would draw three elements from this analysis: employment, housing and health. It is true that a lot of employment capacity has been recovered, and this is great news. But it is also true that employment is less and less able to protect families and integrate them socially. That is to say, in more than half of the families that we accompany from Caritas, someone is working. Despite working, there are many families who have to keep coming to Caritas. Even with two small jobs, they don't make it. 

The housing issue

And why don't they arrive? Because of many factors, but mainly because of housing. We have not solved the housing issue for many years. Families have to devote a lot of resources to be able to pay for housing and supplies. This means that when there is weak income, for small or unstable jobs, obviously we do not reach. And even if we get better working conditions, we don't get there either, because housing requires more and more of our money.

Third, health. The inaccessibility of families to adequate mental health treatment. 

How can these issues be addressed? I begin with a profound amendment. We need to take a decisive step towards a new economy, which instead of being at the service of specific individuals, or of particular interests, is at the service of the common good. This without questioning, obviously, the legitimate space of the economy and, in a way, of initiative. 

And here we link it with nn. 154 and 155 of the encyclical Fratelli tutti. Pope Francis tells us: "To make possible the development of a world community, capable of realizing fraternity based on peoples and nations living social friendship, the best politics at the service of the true common good is needed."

Three elements

We must be able to modify the economic system on which we are based, to reorient it towards the common good, starting from the needs of the last, of the weakest. And here we have to overcome a view based on liberal forms -says the Fratelli tutti-serving the economic interests of the powerful. 

I would also highlight three elements. The first is to increase and redirect investment in protecting the family. For many years, in the specific case of the Spanish State, we have not been paying attention to the family. Large families are the ones who are suffering the most from the effects of this crisis, as well as those of the previous one. We have to be able, once and for all, to degenerate a universal protection to the upbringing.

We have provided ourselves with mechanisms to protect our elders, and we have to provide ourselves with mechanisms to protect the families that are raising children, who in the end are the foundation, the rock on which we build our society.

Secondly, we need to solve once and for all the housing issue. And although it is not easy, we have to take a first step: to generate a public housing stock for rent, which helps people with fewer resources to have a minimum space of security, which is the house, the dwelling, the most necessary environment. 

Last but not least, we have to address the need for this minimum income coverage to be real and to reach all the families that need it most.

There are three elements: family protection, a public approach to housing policy, and the reinforcement of this minimum income guarantee system.

The authorRaul Flores

 Coordinator of the Caritas research team and technical secretary of the Foessa Foundation.

Spain

Spanish Church launches "Paradarluz" a portal on child protection and abuse prevention

The portal Paradarluzwhich was presented to the communication managers of the child protection and abuse prevention offices at a meeting held on Saturday, October 15 in Madrid, has been made known to the general public.

Maria José Atienza-October 17, 2022-Reading time: 2 minutes

Paradarluz The Church's work in Spain for the promotion and protection of human rights is gathered in a single web portal. child protection and abuse prevention and is also intended to be a means of facilitating contact with the offices that have been set up in dioceses, religious congregations and other ecclesial institutions.

The president of the Spanish Episcopal Conference, Msgr. Juan José Omella, highlights in the letter of presentation of this portal that the work carried out by the Spanish Church in the field of eliminating these abuses and "to accompany and welcome those who have suffered most directly. We have done a lot, and you can see it on this website, but it is not enough. It is never enough in the face of suffering. That is why we open this virtual space in which the whole society will be able to know the decisions taken and those we are willing to take, besides making available to everyone the contacts with the offices from which to help those who want to denounce".

Diocesan and congregational offices

Paradarluz shows and reports on the 202 offices (60 diocesan and 142 of congregations) that, throughout Spain, have been opened with the aim of being a channel for receiving complaints of abuse committed in the past. These offices are also responsible for establishing protocols for action and training for the protection of minors and the prevention of abuse.

It also highlights the work that the Church has been carrying out in common processes for the protection of minors, protocols for educational centers and training for teachers and students for the detection and prevention of child abuse.

In addition, it highlights and reports on the independent audit commissioned by the Spanish bishops to the law firm Cremades & Calvo-Sotelo regarding the reports and investigations carried out on the cases of child abuse committed by some members of the Church. 

The road traveled

The new portal also performs a historical tour of the steps taken in this task of abuse prevention and restorative justice.

A path that began in 2010 with the first protocols of action in relation to these cases and that has been improving over the years with the updating of the legal norms relating to these crimes in Canon Law as well as the emanation, by the Holy See, of expensive and common norms for the treatment of these cases.

In addition to these, diocesan offices have been set up for this purpose and independent investigations are being carried out in many countries into abuses committed within the Church.

Various documentation

The portal also has the ability to easily file a possible report of a crime of abuse within the Church, through direct contact with the offices created for this purpose.

It also contains an extensive bibliographical list of documents on these crimes, protocols and vademecums created by dioceses and religious institutions as well as press materials.

The Vatican

Pope meets with Communion and Liberation members

Maria José Atienza-October 17, 2022-Reading time: < 1 minute

Some 50,000 members of Communion and Liberation gathered in St. Peter's Square to meet with the Pope on the centenary of the birth of its founder, Father Luigi Giusssani.

During the meeting, the Pope emphasized that "These are times of renewal and missionary relaunching in the light of the present ecclesial moment. Also of the need, suffering and hope of contemporary humanity. The crisis makes us grow" and asked them not to lose sight of their original charism.


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

Isidoro Zorzano, at the School of Engineers of Madrid

A few days ago, the School of Industrial Engineers of the Polytechnic University of Madrid hosted the presentation of a book on the engineer Isidoro Zorzano (Buenos Aires, 1902-Madrid, 1943). Enrique Muñiz, the author, and Cristina, a budding engineer, talked about the man who may be the first male layman of Opus Dei to be canonized. The first woman to be beatified was Guadalupe Ortiz de Landázuri (2019).

Francisco Otamendi-October 17, 2022-Reading time: 4 minutes

Naturally, Isidoro Zorzano, who died in 1943 of cancer, is not yet at the altars. But Pope Francis opened the door in 2016, and the Argentinian engineer Zorzano is already venerablethat is to say, he lived the Christian virtues to a heroic degree, according to the Church. Ahead of him in the Opus Dei there are only St. Josemaría Escrivá, Blessed Álvaro del Portillo, and the Catalan girl Montse Grases, also venerable since 2016. 

For years, there has been a biography The complete biography of Isidoro Zorzano, written by José Miguel Pero-Sanz, former director of Palabra and published by the publishing house of the same name, is now in its fifth edition. Now, Enrique Muñiz publishes this sketch Isidoro 100 %', a 175-page illustrated book, in original conversation format with a young woman, Cristina (22), who is finishing her degree in Industrial Engineering at the Madrid School this year. Both reproduced a summary of the book at the presentation, in front of dozens of students and some professors of the School, open to questions from the audience.

Isidoro Zorzano was born in Buenos Aires in 1902. He was the third of five children of Spanish emigrants, and it can be fairly said that he was a migrant-both in Argentina, because he was the son of Spaniards, and in Spain because he was born in Argentina. His parents returned to Spain in 1905, although with the intention of going back to Argentina. They settled in Logroño, where Isidoro was a companion of St. Josemaría when they both studied high school in Logroño. His family went bankrupt in 1924, following the serious difficulties of the Banco Español del Río de la Plata.

Later, Zorzano was the founder's man of trust in the beginnings of the Work, and the first to persevere in the vocation to Opus Dei that his friend St. Josemaría proposed to him directly in 1930. In the following years, he would heroically help the founder and the faithful of the Work during the Spanish Civil War.

259 testimonials, 2,000 pages

The chapters of the biographical sketch are captivating, but if I had to subjectively highlight any of them, I would suggest reading the brief introduction, entitled 'The saint from my front door', which begins with a reference to the apostolic exhortation Gaudete et exsultate'. of Pope Francis; chapters 3 and 4 ̶ 'Friends' and 'The half-full bottle' ̶ ; chapter 6 ̶

'Isidore's crucifix' ̶ , or 10, whose heading, 'Extraordinarily ordinary', is perhaps one of the book's greatest contributions. 

In fact, this is what the author emphasized when, during the colloquium at the School of Engineers, he commented that the life of Isidoro Zorzano was "full of very normal things and of constant details of service to others", in the search for holiness in the ordinary.

Isidoro 100%" gathers significant traces of the 259 testimonies, more than two thousand pages, that were collected after his death, due to a lymphoma when he was close to 41 years old and was working as a railroad engineer.

The engineer Rafael Escolá, who would later found a well-known consulting firm, heard St. Josemaría say of him: "He fulfilled every day the norms of piety, worked hard, was always cheerful, and took care of others. If this is not being holy, what is being holy?" (p. 121).

He did not talk about himself

Blessed Alvaro del Portillo, who lived with him at the Villanueva center before becoming a priest, mentioned among other things: "I never heard Isidore talk about himself unless I asked him. I never heard a reply from him. He never excused himself, nor did he blame anything that had turned out less well for someone else, even though he could usually do so, for I have already said that Isidore tried to do his best".

Blessed Alvaro continued with an anecdote that reflects Isidore's humility, which you can read in its entirety on pp. 129-130: "How many times has the scene I am about to describe been repeated! There in a corner of our Secretariat, behind his table, seated in an armchair, trying to remain hidden, to disappear, is Isidoro. He is for everyone, for me, the living model of loyalty, of fidelity to the Father and to the vocation, of generosity, of perseverance. He is Father's childhood friend, the oldest in the Work. I had great inner respect for him. A few years ago, Father had appointed me Secretary General of the Work. [...]".

"Isidore worked as General Administrator of the Work, in his corner," Blessed Alvaro adds. "He did not interrupt his work when others of us who lived in that house had to enter his office: he went about his work naturally, but when no one else entered with me, he invariably stood up. But when no one else came in with me, he invariably stood up. For God's sake, Isidoro, why are you getting up! "No, nothing: if you want something". Let us bear in mind [...] that this internal hierarchy was then nothing more than an incipient thing, practically unreal, that he was a man in his own right, full of social prestige, the oldest in the Work..., and his interlocutor was a student, almost twice his age".

"When I get to heaven, what do you want me to ask for?"

In the classroom of the School of Engineers, and in his biographical sketch, Enrique Muñiz explains that "Isidoro is an example that sanctity is not a kind of outburst worthy of titans, but something attainable, which is worked at little by little, with ordinary efforts and a constant openness to the grace of God...". In his research, the author emphasizes that Zorzano "was close, kind, polite, super-serviceable, super-engineer, simple, humble, and in his illness he showed the courageous heroism with which he lived his whole life".

For example, "among those who stay overnight at the sanatorium, there are several charming testimonies of how Isidoro did not sleep a wink while he made sure that they slept at ease," says the author.

The progression was in crescendo until the end of his life, as this event shows. In the last conversation he had with St. Josemaría, the day before he died, Blessed Alvaro wrote that Isidore asked: "Father, what business do I have to worry about as soon as I get to heaven? What do you want me to ask for? And Father answered him "to ask, in the first place, for the priests; then for the women's section of the Work, for the financial part... And when Father left, with the emotion that one might suppose, given Isidore's extraordinarily supernatural reaction, he was filled with joy: he would soon go to heaven and, from there, he could work hard for what most concerned Father! (pp. 136-137).

The mortal remains of Isidoro Zorzano rest in the parish of San Alberto Magno, in Vallecas (Madrid), located next to the Tajamar school. There are engravings and information sheets about Isidoro. Chapter 12 of the biography, 'Devotion', lists some favors and petitions to Isidoro Zorzano, and his devotees are very varied, says the author, who has written: "Hopefully the reading of these pages will also serve to encourage someone to ask God for a miracle through the intercession of Isidoro, which will serve for his beatification..., and then another, God willing, for his canonization".

The authorFrancisco Otamendi

Integral ecology

An economy with a soul. The challenge of a global crisis

The three recent crises - the financial crisis of 2009-2013, the Covid-19 health crisis and the inflationary energy crisis with the Russian invasion of Ukraine - have hit hardest the vulnerable, the poorest, some 800 million people in the world. Eradicating poverty is today's greatest challenge. The Pope has pushed in Assisi, The Economy of Francesco (EoF), which promotes a fairer and more solidarity-based economy.

Francisco Otamendi-October 17, 2022-Reading time: 6 minutes

As if the impact of the crises were not enough, unprecedented climatic catastrophes are causing enormous damage in various parts of the world. Among the latest places to be affected is Pakistan, with its 222 million inhabitants, the vast majority of whom are Muslims, 33 million people have been affected by extreme rains and floods, and more than 1,200 people, including some 450 children, have died. To date, more than 300,000 homes have been destroyed and another 692,000 damaged.

In addition, Pakistani government officials report that more than 800,000 hectares of agricultural land have been destroyed, and about 731,000 head of livestock have been lost, leaving numerous farmers without a livelihood to support their families, reports Caritas Internationalis (caritas.org), which has launched a global alert to provide the population with food, clean water, sanitation and access to hygiene supplies.

The two poorest areas of the planet, according to experts, are located in Sub-Saharan Africa and South Asia, where Pakistan is located, but also Afghanistan, the country with the highest poverty rate in the world, according to the rankings, due in large part to successive wars and conflicts. In the Americas, Haiti continues to lead the poverty rate, with serious episodes of violence. 

Looking at Europe and Ukraine, researchers from the Elcano Royal Institute have already pointed out that "how the Russian invasion and the West's response could generate problems in the global economy, especially in the area of raw materials and energy, but also in industrial sectors and services in a context of rising inflation and value chains that were already highly stressed and were being redefined after the pandemic.".

It is evident that "The economy of the European Union is feeling the impact of the Russia's war in Ukraine"he pointed out Euronews before the summer. "There has been a further increase in energy prices, driving inflation to record highs. Ukraine and Russia produce almost a third of the world's wheat and barley, and are major exporters of metals.

Disruptions in supply chains, as well as the rising costs of many raw materials, have driven up the price of food and other basic goods and services. This puts a burden on businesses and reduces purchasing power. What is expected, therefore, is lower growth and higher inflation with rising prices, if things do not change.

Who is most affected by crises?

The three crises mentioned above are causing "a very unequal impact. In contrast to the view that the middle classes have been affected, the reality of the research tells us that this crisis has most affected the lower classes and people who were already in a position of vulnerability, or directly in a position of social exclusion".Raúl Flores, coordinator of Omnes' research team, has told Omnes that Spanish Caritasand technical secretary of Foessa FoundationThe company's main goal is to

In his opinion, "When we analyzed the impact in the 2009-2013 crisis, exactly the same thing happened. This has happened in the Covid crisis, and it is happening again in this energy crisis, which is generating a price inflation that exceeds the capacity of the families that were there at the limit. Not to mention those families who were in over their heads, for whom this situation only deepens the pit of poverty and social exclusion", adds Raul Flores.

Poverty may increase

The Caritas coordinator's considerations are a wake-up call, in line with an alert made by the United Nations when referring to Sustainable Development Goals 1 and 2 (SDGs). The first is "End of Poverty, and the second "Zero hunger".

This is what the UN says: "New research published by the United Nations University's World Institute for Development Economics Research warns that the economic consequences of the global pandemic could increase poverty worldwide to as many as 500 million more people, or 8 % more of the world's total population. This would be the first time poverty has increased worldwide in 30 years, since 1990.". As is well known, more than 700 million people in the world, 10 percent of the world's population, are currently considered to be living below the poverty line ($1.90/day).

The rich, to blame for inequality?

A debate that some people sometimes raise is whether inequality is the fault of the rich, or put another way: are the rich to blame for inequality? So asked a CNN journalist, based on a recent report, Professor Luis Ravina, director of the Navarra Center for International Developmentbelonging to the Culture and Society Institute of the University of Navarra.

Luis Ravina responded telematically from Guatemala: "The report communicates a reality that is worrisome. What I do not agree with is the report's interpretation of these data, which is a judgment, an evaluation that, in my opinion, is wrong. Indeed, it says that the cause of poverty lies in the concentration of power in the hands of a few rich people, and I do not agree. This is very old, it is nothing new. It is based on an erroneous conception, which is to think that society is static, when the reality is that society is dynamic".

Ravina then added: "The idea that is conveyed is that the economy is a pie, and that pie has to be shared equitably. I agree on equity, and I agree that excessive concentration of power is dangerous, because it can interfere and influence the healthy development of democracy. Up to this point, I agree. But then, that there is a static pie, and that it has to be shared equally, is false. Society and the economy, as we know from experience, is a pie that is constantly moving. The fair society is the one that carries out a mobility". 

A fairer society

So far, what is happening on a large and small scale, and some of the debates that arise. Let us now look at some initiatives led by Pope Francis. To do so, we will look at several observatories. The most immediate is the recent meeting in Assisi, where young people from all over the world made a pact with the Pope, and called on economists and world leaders with proposals to implement a more just, inclusive and fraternal economy with a soul, The Economy of Francesco. We talked about it in these same pages with some members of the EoF staff.

On the other hand, driven by Centesimus Annus FoundationThe Conference, chaired by Anna Maria Tarantola, will be held at the Vatican from October 6 to 8, 2010. CAPPF 2022with the title Inclusive growth to eradicate poverty and promote sustainable development and peaceThe event will be addressed by the Secretary of State of the Holy See, Cardinal Pietro Parolin.

The human person and his dignity

In recent interventions, the Holy Father has offered hints and suggestions that encourage us to ensure respect for the human person and his dignity, as indicated in the Social Doctrine of the Church. For example, at the end of last year, the Pope showed the way forward, as recalled in the preparatory documents of the International Conference of the Centessimus Annus Foundation: "In all areas of life, today more than ever, we are obliged to be witnesses of our concern for others, to think not only of ourselves, and to commit ourselves freely to the development of a more just and equitable society where forms of selfishness and partisan interests do not prevail. At the same time, we are called to ensure respect for the human person and his freedom, and to safeguard his inviolable dignity. This is the mission of putting into practice the social doctrine of the Church.".

The foundation also recalls Pope Francis' insistence on counting on the poor: "The poor are the ones who are most in need.If the poor are marginalized, as if they were to blame for their condition, then the very concept of democracy is jeopardized and any social policy will be bankrupt. With great humility, we must confess that we are often incompetent when it comes to the poor. We talk about them in the abstract; we dwell on statistics and think we can move people's hearts by filming a documentary. Poverty, on the contrary, should motivate us to creative planning, aimed at increasing the freedom necessary to live a full life according to each person's capabilities." (Message of Pope Francis for the Day of the Word of the Poor, 2021).

Different dimensions of poverty

The foundation Centesimus Annus also points out that "we have to face poverty caused by economic, climatic, digital, spiritual and educational situations... A very complex set of situations that are difficult to deal with but which we must address and resolve urgently.".

On the other hand, Tarantola said at a conference organized in Rome by Rome Reportsthe Centro Académico Romano Foundation (CARF) and Omnes, with the sponsorship of Caixabankwhich "focusing the company on the person is efficient."and that "the good company". does not create value only for shareholders, but also for the shareholders. "produces a positive impact on the creation and for all those who contribute to the success of the company, employees, customers, suppliers, etc."

"Good business does not impose high human and environmental costs on the community, and is also successful in producing long-term shareholder value as demonstrated by more than a few research studies."

The encyclical Laudato siand the Social Doctrine of the Church, with its emphasis on the pursuit of the common good and in considering the enterprise as "a community of people" y "not only as a capital company". as underlined by the Holy Popes John XXIII and John Paul II, underpinned the arguments of Anna Maria Tarantola.

The authorFrancisco Otamendi