The Ukrainian war is everywhere, including on social media. While Pope Francis tweeted in 11 languages, including Ukrainian and Russian, "In the name of God, enough! Think of the children!"In the last few days, a photo of a little girl taken by her father was circulating: an image that will go down in history as an emblem of all that has been false in this conflict. I am referring to the nine-year-old Ukrainian girl sucking on a lollipop and holding a rifle. The father had placed an unloaded rifle of his own in his daughter's hands and had artificially constructed the image with all its elements and attitudes - including the lollipop - as an emblem against the Russian invasion. He had said it but many people did not realize it and took it as real. It ended up on the front pages of many newspapers and in many places and became a symbol of the horror of war: but not according to the father's intentions, not as an image of resistant pride against the invader, but as one more proof of how the tragedy unleashed by Putin's aggression can distort every relationship and poison everything and everyone. The very serious imprudence committed by many influencers by posting videos and photos of their underage children on social networks for the sole purpose of gaining visibility and therefore money, becomes in this case an intolerable violence. That nine-year-old girl whose father put a rifle in her hand has been transformed into a "child soldier" in a way not unlike that of her unnamed companions who die far from Europe in the thousands of conflicts in the Third World. All that remains is the need to apologize to all the girls and boys used and abused in the logic of war, even by her own father and even with the best of intentions.
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A small faith to do great things. 27th Sunday in Ordinary Time (C)
Andrea Mardegan comments on the readings of the 27th Sunday in Ordinary Time and Luis Herrera offers a short video homily.
Faith is the theme that unites this Sunday's readings. The prophet Habakkuk dialogues with God to try to understand the meaning of the events of history, especially the dramatic ones, the violence, the iniquity, the oppression, the quarrels, the thefts, the disputes. And it seems that God does not intervene and does not save. But faith in him, for the just, becomes a source of life: it allows him to trust in an answer and a solution that will surely come, at the appointed time.
Paul reiterates this concept in his letter to the Romans and in his letter to the Galatians: "The just shall live by faith. Faith, therefore, as a resource for reading the difficulties of history in dialogue with God, which leads to capturing his gaze on history, as Habakkuk does. The proximate context of Paul's words in his second letter to Timothy is the memory "of your sincere faith, which first took root in your grandmother Lydia and your mother Eunice, and I am sure in you as well." Faith that Paul recommends Timothy to keep and to bear witness to, without being ashamed of the difficult consequences it entails, such as the imprisonment of Paul himself.
Jesus has spoken to his own about the scandals to be avoided and the sinners to be forgiven also up to seven times a day, and the apostles realize that the task ahead of them is very difficult. They feel that their faith is insufficient, so they ask Jesus to increase it: they have understood that it is a gift from God. Jesus in his answer makes it clear to them that it is not a question of quantity, a faith as small as a mustard seed is enough. It is the image that Jesus has already used with them to speak of the Kingdom which then develops like a leafy tree. But even when faith is as small as that seed, it is enough to uproot a mulberry tree, with deep roots and therefore difficult to uproot, and do something unthinkable like planting it in the sea. In the history of the Church many unthinkable things have happened. The apostles should not worry: even an initial faith produces marvels of grace and makes them participate in God's dominion over created realities, placing them at the service of the Kingdom. That same small faith helps them to serve God without claiming any earthly rewards. It helps them to consider themselves "useless servants" and not to expect the master to serve them when they are tired. But they have also heard from Jesus a parable in which he says just the opposite: the faithful and alert servants on the master's return are invited by him to sit at table, and he himself goes on to serve them. So they understand that Jesus is referring to an inner attitude of faith and humility, which makes them faithful and awake. Then the Lord, in spite of what he has said, will go on to serve them and they will be blessed.
Homily on the readings of the 25th Sunday of the year
The priest Luis Herrera Campo offers its nanomiliaa small one-minute reflection for these readings.
The authorAndrea Mardegan / Luis Herrera
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"A great symphony of prayer" to prepare for the Jubilee of 2025
In a letter addressed to the president of the Pontifical Council for the Promotion of the New Evangelization, Pope Francis anticipates the keys to the upcoming Jubilee 2025, which will have as its motto. Pilgrims of Hope and will be preceded by a year dedicated to prayer.
Translation of the article into Italian
A few weeks ago, Omnes announced in the digital edition the theme of the next Jubilee of the universal Church to be celebrated in 2025, Pilgrims of Hope. The information, little reported by other media, had emerged in a private audience that Pope Francis held with the president of the Pontifical Council for the Promotion of the New Evangelization, Rino Fisichella.
In mid-February, it was the Pontiff himself who announced it, publicly communicating for the first time some details and wishes about the upcoming Holy Year, in a letter addressed to Bishop Fisichella himself and made public by the Holy See Press Office.
In our anticipation, we pointed out that, in addition to the theme and the logistical aspect of the preparation of an event that will see millions of faithful from all over the world converge in Rome, the center of Christianity, it was also necessary to reflect on the path of spiritual preparation that will accompany it.
The most immediate precedent, the Great Jubilee of the year 2000, had in fact been prepared by St. John Paul II six years earlier, in 1994, with the famous Apostolic Letter Tertio Millenio Adveniente.
The text recently published by Pope Francis goes precisely in the direction of safeguarding and enhancing the spiritual dimension of the Jubilee, an event that must be lived "as a special gift of grace, characterized by the forgiveness of sins and, in particular, by the indulgence, a full expression of God's mercy.The "Holy Year", as it has always been since the first Holy Year of 1300 convoked by Pope Boniface VIII.
Faith, hope and charity
Precisely for this reason, the Holy Father suggests that the Dicastery for Evangelization find the most suitable ways and forms to live the long-awaited experience ".with intense faith, lively hope and active charity".
The general motto will be, as Omnes also anticipated, Pilgrims of hopeThe Pope writes in his letter to Fisichella: "It is intended to be the sign of a new era.of a new renewal that we all feel as urgent". Precisely because we are coming from two years characterized by an epidemic that has also altered the spiritual well-being of people, bringing death, uncertainty, suffering, loneliness and limitations of all kinds. Francis also cites as examples the churches that are forced to close offices, schools, workplaces and leisure facilities.
"We must keep the flame of hope that has been given to us burning, and do everything possible so that each one of us regains the strength and certainty to look to the future with an open mind, a trusting heart and a broad vision."is the perspective proposed by the Holy Father. A vision of openness and hope, in fact, that can only be achieved by rediscovering an effective universal fraternity, materialized first of all by listening to the poorest and most disadvantaged, who should be the privileged audience of the Jubilee of 2025.
"These fundamental aspects of social lifeThe spiritual dimension of the "..." should therefore be combined with the spiritual dimension of the "...".pilgrimageThe "beauty of creation and the care of the common home must not be neglected, through which - as demonstrated by many young people in many parts of the world - it is also possible to show the essence of the "common home".of faith in God and obedience to His will".
The four of the Second Vatican Council
At this point, Pope Francis proposes to take the four constitutions of the Second Vatican Council as a model for the path of preparation, Dei Verbum on divine revelation, Lumen Gentium on the mystery and conformation of the Church and the People of God, Sacrosanctum Concilium on the liturgy and Gaudium et Spes on the projection of the Church in the contemporary world, enriched by all the magisterial contribution of the last decades with the successive pontiffs, up to the present time.
A great symphony of prayer
Pending the reading of the Bull with the specific indications for the celebration of the Jubilee, which will be published later, the Pope suggests that the year preceding the Jubilee event be dedicated to "to a great 'symphony' of prayer"because before setting out for the holy place it is necessary to "regain the desire to be in the presence of the Lord, to listen to Him and worship Him.".
Ultimately, prayer must be the first step in the pilgrimage of hope, through an intense year "in which hearts may be opened to receive the abundance of grace, making the 'Our FatherThe prayer that Jesus taught us, the program of life of each of his disciples, the prayer that Jesus taught us, the program of life of each of his disciples".
A first assessment of the synodal journey
With regard to the listening and universal involvement of the whole Church, the synodal process, which in this first year is involving the local Churches, is moving forward with satisfaction. A recent note from the General Secretariat of the Synod of Bishops states that 98 % of the Bishops' Conferences and Synods of the Oriental Churches throughout the world have appointed a person or a team dedicated to the synodal process.
According to data collected in various online meetings with those responsible for the synod, there is also great enthusiasm on the part of the laity and consecrated life. "It's no coincidence."reads the note, "that countless initiatives have been carried out to promote consultation and ecclesial discernment in the different territories".. Many of these testimonials are collected in a timely manner on the web site www.synodresources.org.
The multimedia initiative dedicated to prayer for the Synod is also proving to be a success. www.prayforthesynod.va - which has been set up in conjunction with the Pope's World Prayer Network and the International Union of Superiors General, which also uses an app called Click to PrayPrayer intentions written by monastic and contemplative communities are proposed, which can be meditated on by anyone.
There is no shortage of challenges on the synodal journey, among them "the fears and reticence of some groups of the faithful and the clergy"and a certain distrust among the laity".who doubt that their contribution is really being taken into account". Added to this is the persistent pandemic situation, which still does not favor face-to-face meetings, which are undoubtedly much more fruitful for sharing and exchange. It is no coincidence, reflects the Synod Secretariat, that the consultation of the People of God "... is not a matter of chance".cannot be reduced to a simple questionnaire, since the real challenge of synodality is precisely mutual listening and communal discernment.".
This also recalls four aspects that should not be underestimated: specific formation in listening and discernment, which is not always the norm; the need to avoid self-referentiality in group meetings, valuing instead the experiences of each baptized person; greater involvement of young people, as well as those who live on the margins of ecclesial realities; trying to overcome the disorientation expressed by a part of the clergy.
In short, in addition to the joy and dynamism that the newness of the synodal process undoubtedly inspires, it is necessary to work patiently throughout the process, so that each baptized person can truly rediscover himself or herself as an essential member of the People of God.
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A museum to learn about and enjoy the Bible in the heart of Washington, D.C.
Fifteen years have passed since the opening of the Museum of the Bible. The pedagogy of its exhibits makes it easy for visitors to understand the stories and the writing process of the best-selling book in history.
"We hold these truths to be self-evident: that all men are created equal, that they are endowed by their Creator with certain inalienable rights, among them life, liberty and the pursuit of happiness." (July 4, 1776). The beginning of the Declaration of Independence of the United States of America contains great ideals that thousands of Americans have defended throughout history. The buildings, streets, squares and gardens of the American capital, Washington D.C., pay tribute to them with monuments to remember their influence in shaping the nation. However, no one had paid attention to evoking another decisive factor: the Bible. To fulfill this function, the Museum of the Bible opened its doors, located just a few blocks from the National Mall (National Mall), the vast garden area surrounded by Smithsonian museums, national monuments and memorials.
Only the Smithsonian Institution's network of museums (Smithsonian), includes 19 museums, galleries and even a zoo.
A 21st century museum
The Museum of the Bible opened its doors in November 2017. It is a seven-story building covering nearly four thousand square meters. On display are objects spanning 4,000 years of the history of Christianity and the Word of God, from replicas of the Dead Sea Scrolls to the Bibles brought back by the first pilgrims on the Mayflower (1620) and the Bibles of the first settlers. The museum has temporary and permanent exhibits. Among the latter are: The impact of the Bible (second floor); Bible stories (third floor); The history of the Bible (fourth floor). The exhibition rooms admirably include state-of-the-art technology, providing visitors with an immersive and comprehensive reading of the themes on display. The museum also offers a virtual tour of emblematic Christian sites, such as the Holy Land or the streets of Galilee during the time of Jesus.
The impact of the Bible in North America and around the world
What influence has the Bible in the political configuration of the U.S.? The second-floor collection, "The Impact of the BibleThe "American history of the United States" is intended to answer that question. You can't understand American history without understanding the influence of the Bible in the shaping of the nation. Thus, this section begins with the arrival of the first Pilgrims in Plymouth, Massachusetts in 1620 and traces the history of the Pilgrims to the present day. It also presents the enormous impact the holy book has on the world today, in movies, music, literature, and even fashion.
The museum narrates the different Christian denominations that were established in the 13 colonies and the profound differences that existed among them and that affected their form of government and society. For example, in the North (New Hampshire, Massachusetts, Connecticut) the Puritans settled, who were not very tolerant of coexisting with other religions or denominations. In contrast, Rhode Island was a settlement founded by Baptists and Quakers, who were much more tolerant of other denominations in their territory.
In discussing the Christianity of the 13 colonies in the eighteenth century, a section is devoted to the period called Great Awakening or the Great Evangelical Awakening (1730-1760), which caused a sharp increase in religious interest. It was led by Protestant leaders who moved from colony to colony to preach. Among the most prominent leaders were Anglican pastor George Whitefield. The Museum of the Bible speaks about this figure: "It is estimated that 20,000 people heard him speak at just one meeting in the Boston Commonand this was just one of more than 18,000 sermons he delivered. Whitefield brought the biblical stories to life in such a fascinating way that his listeners screamed, sobbed and even fainted." Moving on we come to the painful period of slavery and the struggle against that scourge, from its beginnings to the civil rights of the 1960s. This period is further overshadowed by the knowledge that the Bible was not always used to foster fervor and piety, but to perpetuate the slave system. At the beginning of the 19th century, there was an altered version of the Bibleknown as the "Bible of the slaves". Published in London in 1807, it was used by some British colonizers to convert and educate enslaved Africans. That book omitted sections and entire books of the holy book.
Stories of the Bible
The third floor aims to take the visitor on a virtual tour through the Old and New Testament. In the first part you can take a virtual walk through the most significant events of the Old Testament, such as the story of Noah's Ark, the Exodus, and the Passover. At the end, it is possible to approach the New Testament through a 270-degree theater that offers an immersive projection narrating how the Apostles and first disciples of Jesus carried out his mandate to go and evangelize throughout the world. Finally, to physically connect the visitor with the real world of Jesus, a life-size replica of a city in Galilee is presented, featuring streets, stone houses, stables, water wells, and even a carpentry workshop. A group of artists bring this city to life through characters that embody the society and customs of that time and interact with visitors.
The history of the Bible
The fourth floor offers an admirable tour of the various versions of the BibleThe collection includes the first Torah scrolls, from the earliest Torah scrolls to the movable versions. In the collection it is possible to appreciate fragments and original pieces of: The Gospel of John Papyrus (AD 250-350); the Prayer Book of Charles V (1516); the translation of the New Testament by Erasmus of Rotterdam (Novum Instrumentum Omne1516); the commentary on the Mishnah of Maimonides (incunabula of 1492); the Bear Bible (1569), i.e. the version translated into Spanish by the Reformer Casiodoro de Reina (1520-1594). It is called "del Oso" because of the publisher's emblem on the front page. This part of the museum also has a reading room where you can read the Bible in a space designed for meditation. At the end of the room, there is a simulated library where the Bibles in all the languages that have been translated. In this task of translating the Bible and make it accessible in all languages highlights the work of the American Bible Society (American Bible Society, ABS). This institution has collaborated with the Catholic Church by publishing translations approved by the American Conference of Catholic Bishops and even a lectio divinaavailable on its website. This work is praiseworthy because, as we learn at the Museum, there are dialects that still do not have a translation. For example, for the indigenous people of the Sierra Tarahumara, in northern Mexico, oral tradition is more important than paper. For this reason, although the Bible In the Rarámuri language since the 1970s, few indigenous people had access to it. To overcome this barrier, a few years ago LA ABS and other organizations made available to these communities 3,500 MP3 players with the oral version of the Old and New Testament in their language.
Protestant influence
Although the Museum of the Bible claims not to be associated with any particular Christian denomination and claims to be impartial, it is possible to glimpse in the institution a narrative line linked to Anglo-Saxon evangelical Protestantism. Some examples. In the historical journey through the influence of the Bible In the different stages of the history of North America, very little is said about Catholicism and its presence and impact in Florida, Louisiana and northern New Spain (which today includes the states of California, New Mexico and Arizona).
The history of the United States did not begin with the first Mayflower Pilgrims in 1620. Many decades earlier, the Gospel message was already reaching the Indian populations through Jesuits and Franciscans. One such group was led by Friar Pedro de Corpa and his Franciscan companions, who arrived in Georgia and Florida in the 16th century and suffered martyrdom at the hands of the natives in 1597 (their cause for beatification is being studied in Rome). This influence of the Catholic faith in the U.S. also left its legacy in large cities of the country that bear the name of Mary, the saints or the sacraments: "The Town of Our Lady, Queen of Angels" (California); the state of Maryland; San Antonio, Texas; San Francisco, San Diego and Sacramento in California; St. Augustine in Florida; Corpus Christi, Texas; Las Cruces New Mexico. It should be noted that the municipalities in Louisiana, a French colony in the 17th and 18th centuries, are called "parishes", and are the equivalent of a county, the most populous being the "city-parish" of New Orleans.
Similarly, the Museum of the Bible evokes very little of the religious intolerance toward Catholics in American history. The first colonists fled from any form of monarchy in the Old Continent. They came to the 13 colonies in search of prosperity and religious freedom. Soon, however, some colonies became intolerant, particularly of Catholicism, whose bishops and priests they saw as the legates of a foreign government headed by a monarch, the Pope. The culmination of this intolerance towards Catholicism came in 1850 with the nativist political party Know Nothing and with his ally, President Millard Fillmore. An anecdote of this stage is the Washington Monument, made of marble, granite and steel. Donations were requested for its construction, which arrived not only in monetary form but also with blocks of stone and marble. In 1850 Pope Pius IX sent his donation: a block of marble from the Temple of Concord in the Roman Forum. In 1854, members of the Know Nothing When they learned that the pontiff had donated this block to join the others to form the monument, they broke it to steal it and then threw it into one of the Potomac's banks. Some fragments rescued from that stone are now part of the Smithsonian Institution's collection.
To compensate for this void of Catholicism in the institution, the museum has established a relationship with the Church and more recently with the Vatican Museums. The result of this collaboration is the temporary exhibition Basilica Sancti Petri: The transformation of St. Peter's Basilicawhich presents the history of its construction and transformation by architects and artists such as Antonio da Sangallo, Michelangelo Buonarroti, Gian Lorenzo Bernini, Carlo Fontana, Agostino Veneziano and others. In addition, on the fifth floor there is the exhibition Mystery and Faith: The Mantle of Turinwhich, through sophisticated technology, explores the Cloak, presenting it as a mirror of the Gospels through the Crucified Face and Body of Our Lord. It is impossible to directly touch the textile of this piece in the Cathedral of St. John the Baptist in Turin, but it is possible to do so in this exhibition through a 3D replica that allows the visitor to feel each section of this sign of faith.
For those who cannot make a transatlantic trip to visit the Museum of the Bible, there is a website where it is possible to visit its rooms and see some of the manuscripts in detail, Bibles or papyri and even listen to audios in English on topics as diverse as archaeological research in Israel; new discoveries in the city of King David; the Bible Hebrew; the role of the Bible in the conversion of inmates in prisons; and the Bible and U.S. foreign policy. The Bible Museum, in person or virtually, is a reference site for those who wish to delve into and learn more about the book that has changed the history of mankind.
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Can Belgian bishops bless same-sex unions?
The bishops of Flanders (Belgium) published a document a few weeks ago in which they stated that they would bless same-sex unions. Their argument was that blessing is not an "ecclesiastical marriage" and therefore, it is not an equalization.
However, some experts think that this decision is contradictory to the teachings of the Church. The statement of the Dicastery for the Doctrine of the Faith conducted in March 2021 explains that these relationships cannot be blessed because relationships "involving sexual practices outside of marriage" cannot be blessed.
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Investing in accordance with Catholic moral theology
Michele Mifsud, a registered financial and investment advisor, consultant with the firm Valori A.M. and assistant general treasurer of the Congregation of the Mission of the Vincentian Fathers highlights, among other things, in this article, the existence of funds and indexes that are based on Catholic principles when evaluating securities for inclusion in portfolios, making a selection that follows Catholic morals.
Economic growth has always had positive aspects: increased life expectancy, increased equality between men and women, increased literacy rates, decreased poverty. However, there are also negative consequences such as secondary effects on the environment, repercussions on civil society and negative effects on corporate governance.
In recent years, the issue of globalization has changed the focus of economic systems. The 2008 financial crisis caused huge economic losses and led different financial operators to question the fact that profit alone, as the purpose of economic activities, is not enough if it is not accompanied by the achievement of the common good.
This gave rise to the idea of economic development that does not exclude the principle of sustainability, identified in the acronym ESG (Environmental Social Governance). With this new concept, there are three aspects to be taken into account: first, respect for the environment - there can be no sustainable development to the detriment of the environment; then, respect for human and social rights, common to all human beings; finally, respect for the law and a system of shared rules, which is summed up in the term Governance.
Ethical investing means investing using strategies that allow for competitive financial returns, but also mitigating and, if possible, negating ethical risks, ESG risks.
The ESG approach, as a medium- to long-term investment strategy, offers an even deeper analysis of securities with the "faith-based" approach, using a strategy that allows not only considering which securities to exclude, but also which to include.
An investor who follows a religious moral doctrine will pay even more attention to the ethics of his investments. For example, he will make sure that the listed companies in which he invests respect the values of life, the environment, work and family, and without seeking only profit he will follow the principles of religious faith.
The Catholic Church and ethical investment.
The Social Doctrine of the Church with the encyclical "The Social Doctrine of the Church".Centesimus annus"Pope John Paul II in 1991, with the encyclical "Caritas in veritatePope Benedict XVI, calling for an ethics of finance in 2009, and with the encyclical "The Ethics of Finance" in 2009.Laudato si'" by Pope Francis in 2015, has always reiterated the importance of developing a global and sustainable economic system.
The United States Conference of Catholic Bishops (USCCB) has devoted a major study to the drafting of a "....Socially Responsible Investment GuidelinesThe "to protect human life against the practices of abortion, contraception, the use of embryonic stem cells and human cloning.
The USCCB Guidelines also promote human dignity in the face of discrimination, access to medicines for all, but also indicate not to participate in companies that promote pornography, produce and sell weapons and encourage investing in companies that pursue economic justice and fair labor practices, protect the environment and corporate social responsibility.
Active shareholderism based on religious values is also very present in the United States through the Interfaith Center on Corporate Responsibility. In 1971, it was the first to file a motion against General Motors for violating human rights by doing business with South Africa during apartheid.
Today, there are funds and indexes that rely on Catholic principles when evaluating securities for inclusion in portfolios, making a selection that follows Catholic morals.
There are passive funds that replicate a benchmark index and active balanced funds that are rated as ethical and in line with Catholic morals, based on ratings that not only follow ESG principles, but also the morals of the Catholic Church.
Ratings may change from year to year so that investors and financial advisors can evaluate ethical products over time.
Impact reversal.
The impact investment strategy, which has its origins in microfinance, has several relevant aspects. It usually involves private equity, venture capital and green infrastructure, but is gradually expanding to other forms of investment. Private equity and venture capital investments are not accessible to all investors, so impact investing is also moving towards "public equity", i.e. regulated markets.
Impact investing in regulated markets allows the presence of all investors, not only institutional investors, as is the case with private equity investments.
To be classified as impact investments, listed investees must meet material criteria, i.e. they must help solve a serious environmental or social problem, and they must meet complementarity criteria, i.e. they must add value.
Through their products or services, investees must respond to a need that has not been met by competitors or governments. To do so, these companies must use cutting-edge technology, innovative business models and respond to the demands of disadvantaged populations.
In addition, private markets alone cannot meet all the demand for social impact investing; investment in equities and bonds traded on regulated markets can better meet this need, so there is also a contribution at the asset class level.
The social impact investment strategy is widely used by Catholic institutional investors because it aims to combat the social inequalities of people in the poorest and most disadvantaged areas of the world, while generating a financial return.
The Catholic Church has developed a strong interest in impact investing, with a medium to long-term time horizon, both in the pursuit of profit and solidarity, and in charitable works that will not necessarily produce a financial return.
The need to invest without excluding the principles of sustainability and an ethical perspective is a non-negligible part of investing. There will be people who will argue that the purpose of investing is simply to make a profit, but there is no denying the importance of acting responsibly in the financial world, for ethical or religious reasons, but also from a forward-looking perspective.
Today's investments should be directed to the common good of present and future generations, ensuring that the investor obtains both a financial and ethical benefit.
The authorMichele Mifsud
Assistant Econome General of the Congregation of the Mission of the Vincentian Fathers, registered financial and investment advisor.
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The Virgin of Suyapa. 275 years of her apparition in Honduras
The anniversary of the discovery of the image of the Virgin of Suyapa in Honduras is the reason for the granting of a special jubilee year of celebration for the Hondurans and the universal Church. In addition to the already known indulgences that can be earned, this year will also be marked by a series of celebrations around the Basilica of Our Lady of Suyapa in Tegucigalpa.
From December 8, 2021 to February 3, 2023, Catholics in Honduras will be able to gain plenary indulgences granted by the Apostolic Penitentiary thanks to the request of Monsignor Angel Garachana, president of the Episcopal Conference of Honduras.
The reason for the concession is the celebration of the 275th anniversary of the discovery of the image of the Virgin Mary. Virgin of the Immaculate Conception of Suyapapatroness of Honduras. This is the best gift we can give to the Virgin, because what most pleases a mother is that her children are well, so the Church of Honduras encourages the faithful to go to the Virgin of Suyapa to receive there at home, the grace of the sacraments and thus improve their relationship with Christ and get to heaven.
The Church benignly grants plenary indulgence under the usual conditions (sacramental confession, Eucharistic communion and prayer for the intentions of the Supreme Pontiff) to the faithful, who moved by penance and charity want to gain for themselves and even apply as suffrage to the souls in purgatory, provided they visit in pilgrimage the Basilica of Our Lady of Suyapa, and there devoutly celebrate the sacred rites, or at least, in front of the image of Our Lady of Suyapa, celestial Patroness of Honduras, exposed to public veneration, dedicate some time to meditation, concluding with the prayer of the Our Father, the Creed and other invocations of the Blessed Virgin Mary.
The elderly, the sick, and others who for serious reasons are unable to leave their homes, can also obtain the indulgence by refusing any sin and with the intention of fulfilling the customary intentions. If they unite themselves spiritually to the celebrations of the Blessed Virgin Mary, offering their prayers, pains, the discomforts of their own life to the Mercy of God, they can also obtain the indulgence by offering their prayers, pains, and the discomforts of their own life to the Mercy of God.
Also during the year, different activities have been programmed: November 30 to December 8, 2021 novena to the Immaculate Conception of Mary in all parishes; January 23 to 31, novena to Our Lady of Suyapa; February 1 Vigil in Pilligüin, with the youth; February 2, great Jubilee serenade in the Basilica; February 3 Eucharist of thanksgiving for the gift of heaven in Santa Maria de Suyapa; March 24-25, parish vigils in honor of the Incarnation of the Son of God in the Virgin Mary; August 15, pilgrimage by families to the Basilica of Suyapa prior to the Solemnity of the Assumption of Mary on August 15; September 8, recital celebrating the feast of the Birth of the Virgin; October 7, Rosary festival.
Visitors from all over the country
Those of us who frequently visit the Virgin of Suyapa in the Basilica see that there are many pilgrims who come to implore her help and then come to give thanks for the graces granted. People come to the Basilica from all over the country: Entibucá, La Esperanza, Santa Rosa de Copan, Puerto Cortes, Comayagua, Choluteca, Marcala, La Paz, etc. Many leave their homes at dawn in order to go to confession, participate in Holy Mass and thank the Virgin for her help. They come both children and elderly, healthy and sick -even on stretchers-, people of all social classes, very simple people and people with great responsibilities, because the Virgin, as the good mother that she is, welcomes everyone. One of these pilgrims was Pope St. John Paul II, who in March 1983 visited Our Lady of Suyapa and made the following request:
"Pilgrim through the countries of Central America, I come to this shrine of Suyapa to place under your protection all the children of these sister nations, renewing the confession of our faith, the boundless hope we have placed in your protection, the filial love for you, which Christ himself has sent us. We believe that you are the Mother of Christ, God made man, and the Mother of the disciples of Jesus. We hope to possess with you the eternal beatitude of which you are the pledge and anticipation in your glorious Assumption. We love you because you are a merciful Mother, ever compassionate and gracious, full of mercy. I entrust to you all the countries of this geographical area. Grant that they may preserve, as the most precious treasure, faith in Jesus Christ, love for you, fidelity to the Church. Help them to achieve, by peaceful means, the cessation of so many injustices, commitment to those who suffer most, respect for and promotion of the human and spiritual dignity of all their children. [...] Bless families, that they may be Christian homes where the life that is born, the fidelity of marriage, the integral education of children, open to consecration to God, may be respected. I entrust to you the values of the young people of these peoples; grant that they may find in Christ the model of generous dedication to others; foster in their hearts the desire for total consecration to the service of the Gospel.".
"From this height in Tegucigalpa and from this sanctuary, I contemplate the countries that I have visited - Pope St. John Paul II continues - united in the same Catholic faith, spiritually united around Mary, the Mother of Christ and of the Church, the bond of love that makes all these peoples sister nations.
The same name, Mary, modulated with different invocations, invoked with the same prayers, pronounced with the same love. In Panama she is invoked with the name of the Assumption; in Costa Rica, Our Lady of the Angels; in Nicaragua, the Most Pure; in El Salvador she is invoked as Queen of Peace; in Guatemala her glorious Assumption is venerated; Belize has been consecrated to the Mother of Guadalupe and Haiti venerates Our Lady of Perpetual Help. Here, the name of the Virgin of Suyapa has a flavor of mercy on the part of Mary and of recognition of her favors by the Honduran people.".
Place of faith and connection
The Basilica of Suyapa for a long time has become a place of faith, conversion and hope, Father Carlo Magno reminds us, so we can say that Mary of Suyapa is the sun that illuminates countless hearts. Today, it has become a place of consolation in the face of the difficulties faced by the faithful.
Among them, Father Cecilio Rivera, vicar of the basilica, told us, the great number of couples who come to thank the Virgin of the Immaculate Conception of Suyapa for having granted them the grace of conceiving a child. For that reason, Father Javier Martinez affirms that "families have been built with Santa María de Suyapa.". The words of Mary that resound from Suyapa are always an echo of welcome to the gift of Life, they are a generous and unreserved yes to the invitation "..."....thou shalt conceive in thy womb and bear a son"(Lk 1:31). There is no doubt that these words serve as an inspiration for today's families, especially to rethink the beautiful and perennial plan of God, who blesses the married community with the gift of a child (cf. Gen 1-3). The marvelous gift of human life arouses in those who receive it admiration, gratitude and the desire to cultivate it through their own self-giving. Mary is an icon of this generous (oblative) love, which launches married couples to an experience of love above the material, and above the pressing conditions of this time.
With the arrival of this National Jubilee, the Basilica of Our Lady of Suyapa, Cardinal Oscar Andrés Rodríguez stressed, will become the center and the heart of the believing people, who go on pilgrimage to pay her homage and gratitude. Because the house of Mary, where we find her Son, is also the house of all Hondurans, who, moved by their desire to contemplate her, honor her and make her the object of their confidences in the form of fervent supplications, evidence the pilgrim character of our faith.
Sacrament House
Our Lady of Suyapa has also allowed many to receive her son through the sacraments. In the basilica where she is located, many baptisms and first communions are celebrated, many confirmations are administered, many marriages are celebrated and every day many people come to receive God's forgiveness through the sacrament of confirmation and to participate in the Holy Sacrifice.
On Sundays, for example, between the basilica, the hermitage and the new church next to the basilica, fourteen Eucharists are celebrated and every day many people come seeking God's forgiveness through the sacrament of Confession.
To grow in piety
Our Lady has come to Honduras to help her children to grow in piety and love for Jesus Christ, to value the sacraments and with the graces they receive from them to reach Heaven.
Father Juan Antonio Hernández tells us that some years ago, a little old lady who was about 80 years old came one day to the basilica to fulfill a promise made to the Virgin, then sought sacramental Confession, participated in the Holy Mass, prayed before the image of the Virgin of Suyapa, and while participating in a second Eucharist, she rested in the peace of the Lord. This is how the Mother takes care of her children, she accompanies them to the end, giving them a peace and joy that no one can take away from them.
The authorCarlos Luis Paez
Honduras
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Myanmar, Cameroon, Ukraine and migrants; Pope Francis from Matera focuses on those who are suffering
The Holy Father visited the Italian city of Matera, where he closed the National Eucharistic Congress. From there he launched a message on the centrality of Jesus Christ in Christian life and asked for prayers for various international conflicts.
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"Participation in the Eucharist is essential."Myanmar and the Holy Land: the urgency of fraternityChurch in Nigeria calls for respect and dialogue in the face of persecution of ChristiansTranslation of the article into Italian
This morning the Holy Father traveled to Matera to celebrate the closing mass of the XXVII National Eucharistic Congress Italian. In his homily he stressed the importance of "adoring God and not the self. To put Him at the center and not the vanity of self. To remember that the Lord alone is God and that everything else is a gift of his love. For if we worship ourselves, we die in the suffocation of our little self; if we worship the riches of this world, they take hold of us and make us slaves; if we worship the god of appearance and get drunk on waste, sooner or later life itself will ask us for the bill."
Pope prays for the needy
The today's gospel narrates the scene of the rich man Epulon and the poor man Lazarus, which is particularly appropriate for speaking of helping one's neighbor. For this reason, at the time of the Angelus prayer, the Pontiff made special reference to some of the conflicts of our times.
Among the most peripheral places Pope Francis has visited is undoubtedly Myanmar, so it is not surprising that he recalled how for "more than two years this noble country has been plagued by serious armed clashes and violence, which have caused many victims and displaced persons. This week I heard the cry of pain at the death of children in a bombed school. May the cry of these little ones not fall into oblivion! These tragedies must not happen!".
Nor could Ukraine, which has already been mentioned more than 80 times by the Pope so far this year, be missing. "May Mary, Queen of Peace, console the Ukrainian people and obtain for the leaders of the nations the strength of will to immediately find effective initiatives that will lead to the end of the war". The Vatican has recently launched a peace proposal to resolve the conflict.
Migrants in the memory of Matera
The violence that has been unleashed in some African countries against priests and faithful is once again making the headlines every week in the Western media. On this occasion the Pope has joined the appeal of the bishops of Cameroon for the release of eight people kidnapped in the diocese of Mamfe, including five priests and a nun.
Finally, this Sunday the Church celebrates the World Day of Migrants and Refugees. This year's theme is entitled "Building the Future with Migrants and Refugees". The Holy Father has exhorted to facilitate that each person finds his or her place and is respected: "where migrants, refugees, displaced persons and victims of trafficking can live in peace and dignity. For the Kingdom of God is realized with them, without exclusion". He also highlighted how, thanks to these people, communities can grow at various levels, socially, economically, culturally and spiritually. Sharing one's own tradition can enrich the People of God.
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The use of language in cultural battles
Language has always been a powerful weapon to influence public opinion. Today, social debates are often framed as cultural battles, but to what extent does following this logic help to resolve conflicts?
RelatedAlejandro Rodríguez de la PeñaThe 'woke' movement degenerates into inquisitorial and denies compassion".Woke culture in the classroomCan we overcome social polarization on the issue of abortion?
Alejandro Rodríguez de la PeñaThe 'woke' movement degenerates into inquisitorial and denies compassion".Woke culture in the classroomCan we overcome social polarization on the issue of abortion?George Orwell's 1984 has become for many an enlightened guide, ahead of its time, to the dangers of the social and political totalitarianism under which we can all end up living without almost realizing it. It is said that he probably had the Soviet Union in mind, that great prison that has happily disappeared today thanks to the help, among others, of the recently deceased Mikhail Gorbachev. But his allegory is valid for many of today's totalitarianisms. One of the contributions of the British writer, born in what is now India, is what he called neo-language, a concept that defines how words should be so that the mass of citizens can be more easily subdued by the Party.
Years later, the essay "Don't think of an elephant"by the American cognitive linguist George Lakoff, explained the need to have a coherent language that allows you to define the issues at stake in the public sphere from your own values and feelings, if you want to advance your ideological and political agenda in a society. What Lakoff is saying is that his party (in this case, the U.S. Democrats) had not been able to construct a convincing framing of its way of seeing life. Or, at least, not as efficiently and effectively as the Republicans did.
Knowledge and language frameworks
Frames are mental structures that shape the way individuals view the world. When a word is heard, a frame or a collection of frames is activated in that individual's brain. Changing that frame also means changing the way people see the world. Therefore, Lakoff gives great importance, when framing events according to one's own values, not to use the language of the adversary (not to think of an elephant). This is because the language of the adversary will point to a frame that is not the desired frame.
This influential little book argues that both conservative and progressive policies have a basic moral consistency. They are grounded in different visions of family morality that extend into the world of politics. Progressives have a moral system that is rooted in a particular conception of family relationships. It is the model of protective parents, who believe that they should understand and support their children, listen to them and give them freedom and trust in others, with whom they should cooperate. The triumphant language of the conservatives would be based instead on the antagonistic model of the strict parent based on the idea of personal effort, distrust towards others and the impossibility of a true community life.
In this sense, the conservative advantage that Lakoff saw in the American politics of the first decade of our century is that the politics of that country habitually used his language and such words dragged the other politicians and parties (mainly the Democrats) towards the conservative worldview. And all this because, for Lakoff, framing is a process that consists precisely in choosing the language that fits the framer's worldview.
Conservative and progressive perspectives
Lakoff gives some examples from the conservative point of view: it is immoral to give people things they have not earned, because then they will fail to be disciplined and will become dependent and immoral. The conception of taxes as a disgrace and the need to lower them is framed very graphically in the phrase "tax relief." Progressives should not use that phrase and instead use "fiscal solidarity," "sustaining the welfare state," etc. On gays, he argues that in the U.S. and under the conservative lens the word gay at that time connoted an unrestrained and unhealthy lifestyle. Progressives changed that frame to "equal marriage", "the right to love whomever you want", etc.
The frameworks that scandalize progressives are those that conservatives consider, or used to consider, true or desirable (and vice versa). However, if the prevailing worldview is that agreement or consensus is not only possible (because human beings are, in essence, good) but desirable (and we have to do our bit to make it so), we must eradicate from the political arena the bitter struggle, disqualification, ignoring or discrediting the other.... And it is possible that the dominant party or ideology manages to impose its ideas and laws without its adversaries being able to contradict them or change them once imposed without being accused of being fascists.
Language in cultural battles
Obviously, the United States is not Europe and Spain is not the United States, but I think we are all aware of how the cultural and legislative victories of the last 20 years reflect a model in which language is decisive in winning those battles... The victory of what some people call Woke ideology (advocated by leftist political movements and perspectives that emphasize the identity politics of LGTBI people, the black community and women) in many of our laws and customs, has come about because some people have worked, thought and fought hard to make it so. And the use of language has played an important role in those victories.
Yes is just yes, death with dignity, the right to sexual and reproductive health, equal marriage, the right to define one's sexual identity, free public schooling for all, the fight against climate change, and so on. These are examples of cultural and legislative battles intelligently waged through language. There would be different examples in the other ideological sector: the right to life (with the recent legislative victory in the U.S. SC), conscientious objection, educational freedom, the right of parents to the moral education of their children, etc.
Tolerance and firmness in cultural battles
I think that it is convenient to preserve and promote pluralism, consensus, talk to everyone, do not label, flee from Manichaeism, learn from the different, respect opinions different from our own and these types of issues typical of democratic societies. But we cannot ignore that there are people, entities and interests bent on changing the social and legislative reality of our countries and not always those changes are in favor of human dignity, law and religious diversity, but sometimes those changes lead us to totalitarianism. I recommend reading the classic book by Victor Klemperer, "The language of the Third Reich, notes of a philologist" and "The manipulation of man through language" by Alfonso López Quintás.
In 1991, the American sociologist James Davison Hunter published a book called "Culture Wars", in which he pointed out that, although historically the political campaign issues had been health, security, education and economic growth, a new political-ideological paradigm was now emerging to undermine the foundations of traditional Western values. Language, the word, can be a means to subjugate societies or to liberate them. And one may like to argue more or less by temperament, but there are times when there is no choice but to do so - in a civilized and respectful manner with everyone - if one wants to defend oneself and the ideas and values that seem most valuable to one.
Let us use words intelligently so that they may be at the service of peace, human dignity, freedom and all human rights. And let us be vigilant so that we can unmask the abuses of these rights when they come disguised in fine words.
The authorSantiago Leyra Curiá
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The youth group of the brotherhood
The activity of the Youth Group of a brotherhood should not be limited to the assembly of altars of worship. It should be an occasion to encourage them to fly high, a privileged time for formation and Christian commitment.
In some brotherhoods activities or formation sessions are organized for the brothers, grouping them according to age, family situation or other personal circumstances: activities for parents, for the elderly, for children, for sisters (with permission of the feminists), for example; but in all of them there is usually a group to which special attention is always dedicated: the youth, to the point that they are usually constituted as a group with its own entity and denomination, the Youth Group, and even with a member of the Governing Board dedicated to this group.
It is a good practice that bears fruit. In the South of Spain, where the brotherhoods are more deeply rooted, among the young people who enter the seminary each year, a significant percentage come from the brotherhoods; but it is important to be attentive so that the young groups do not become distorted, or even become a focus of problems and lose their meaning.
A first idea to keep in mind: young people are not a special group, they are brothers and sisters like the others; the fact that they are given special attention because of their potential and their capacity for generous commitment is no excuse to attribute to them the condition of a parallel brotherhood, with its own dynamics in which, in addition, sometimes all the defects of political parties are replicated: small intrigues of corridor, trips, criticisms to try to go eliminating potential opponents and go climbing positions in an imaginary cofrade career to get to occupy a place in the Governing Board or, in the best case, to be Elder Brother, which would fulfill their aspirations.
To go out as an acolyte in the liturgical functions or to carry a candlestick in the procession is for some a good start in that career. Not to mention participating, representing their brotherhood, in the procession of another brotherhood, carrying a staff! At election time they move around trying to direct the largest number of votes to "their candidate".
In this context, if the Governing Board does not ensure the proper functioning of the Youth Group, it could become a School of RancidsThis is the name given to those confreres who adopt all the conventional external forms and work on the accessories, but lack the foundation. This does not fit with the virtues of young people: generosity, detachment, ideals, enthusiasm. They are condemned to mediocrity.
The activity of the Youth Group should not be limited to the assembly of altars of worship, brotherly contests and other more or less fun activities. It should be an opportunity to encourage them to fly high, to be free, to take risks, to learn to love the brotherhood, a love that, like all noble loves, needs feeling, but also intelligence and will. To make them see that they can not be effectively inserted in the brotherhood, nor in society, without more equipment than their feelings and their brotherhood experiences (sometimes unfortunate). Their passage through the Youth Group is a good opportunity to attend to their formation, equip their intelligence and strengthen their will.
This involves the elaboration of a formation plan that includes the knowledge of the Catechism of the Catholic Church; the promotion of human virtues: companionship, loyalty, sincerity, fortitude, industriousness, ...; the education of affectivity; knowledge of the Social Doctrine of the Church; critical capacity. In addition to encouraging them to frequent the sacraments, especially confession and communion and to deal with the Lord and his Mother, through the titular images of the brotherhood and also directly before the Tabernacle.
To lead each member of the Youth Group to the conviction that he/she is "a thought of God, a heartbeat of God. You have infinite value for God" (St. John Paul II September 23, 2001). Encourage them to "risk their lives for great ideals. We have not been chosen by the Lord to do small things. Go always beyond. Towards great things", as Francis encouraged young people (Francis 28-04-2013).
It is worthwhile to rethink the Youth Group of the brotherhood so that, without losing its freshness and enthusiasm, it can also be an occasion for inner growth, which is ultimately what it is all about.
The authorIgnacio Valduérteles
D. in Business Administration. Director of the Instituto de Investigación Aplicada a la Pyme. Eldest Brother (2017-2020) of the Brotherhood of the Soledad de San Lorenzo, in Seville. He has published several books, monographs and articles on brotherhoods.
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The Good Samaritan (Lk 10:25-37)
In this text, Josep Boira discusses the parable of the Good Samaritan in which the universality of human fraternity proposed by Christianity is explained in a paradigmatic way.
One of the characteristics of Luke's Gospel is the emphasis placed on the merciful God. The parables of chapter 15 (lost sheep, lost drachma and prodigal son) are emblematic in this sense. This mercy is embodied by Jesus Christ, when he is moved and attends to the needs of others (cf. Lk. 7:13; 11:14; 13:10; etc.). But Jesus demands that his disciples also practice the same mercy. The words of the Sermon on the Mount ("...") are the words of the Sermon on the Mount ("...").be ye perfect as your heavenly Father is perfect".(Mt 5:48) has a new nuance in the discourse in the plain: "be merciful as your Father is merciful."Lk 6:36). This teaching is masterfully narrated in the parable of the Good Samaritan.
What...? How did you...?
A doctor of the Law is "raised"and said to Jesus "to tempt him": "What can I do to inherit eternal life?" (Lk. 10:7, 25). These seem to be two incompatible attitudes: "tempt" to the Master and want to "inherit eternal life". But Jesus wants to take advantage of the occasion, because behind this tempting interrogation - a radical question - may hide a sincere desire for truth and greater coherence. The Master's answer makes the roles change: the doctor turns from interrogator to interrogated: "What has been written in the Law, how [do] you read it?" (Lk. 10:26), Jesus answers him. These two questions seem to refer first to what Scripture says and second to how it is to be interpreted.
The scribe responds only to the first, alluding to two texts of Scripture: "You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind. [Dt 6:5], and your neighbor as yourself [Lev 19:18]." The Master praises him and invites him to practice what he already knows. But the doctor wants to justify himself by asking who his neighbor is. The answer, a parable, will serve to clarify the Master's second question: How do you read the Scriptures? The love of God is unquestionable, but the practice of loving one's neighbor implies taking a position, which, in the doctor's eyes, seems to be questioned. Even so, the question is asked, and the dialogue can continue.
A Samaritan
The parable is perfectly placed. A man goes down from Jerusalem to Jericho and is assaulted by bandits and left half dead. Coincidentally, a priest was also going down the same road, and seeing the man, he avoided approaching him, perhaps to preserve legal purity (cf. Lev 5:3; 21:1). So did a Levite: he passed by, saw him and did not come near him either. Both, as if returning from exercising their priestly function in Jerusalem, are not capable of combining love of neighbor with the service of God. However, a third man, considered despicable because he was a Samaritan, passes by and sees him, "moved to compassion"more literally "his insides were moved". The sequence of the three characters is the same: they pass by and see him. The first two avoid the encounter, the third "has compassion". It is the same verb that Luke uses when Jesus saw the widowed mother whose only son was being taken to be buried. "The Lord saw her and had compassion on her." (Lk 7:13).
This is the key word of the parable: "commiserate" (in gr: splanjnizomai), in clear contrast to "passed by". The Samaritan, from the inner movement of the heart, moved to action: "He came to him and bandaged his wounds, pouring oil and wine on them. He mounted him on his own mount, led him to the inn and took care of him himself. The next day, taking out two denarii, he gave them to the innkeeper and said to him, "Take care of him, and whatever you spend extra I will give you on my return.""" (Lk 10:34).
Who is my neighbor?
At the end of the parable, Jesus' question inverts the terms of the doctor's question, who wanted to know the extent of the precept of love of neighbor. He wanted to know how far the precept of neighborly love extends. Are there limits? Are there people who are excluded from this neighbor? However, Jesus tells him: "Which of the three do you think was the neighbor of the one who fell into the hands of the robbers?" (Lk. 10:36). It is not a matter of knowing who my neighbor is, but of being one's own neighbor by the way one acts: to be moved to compassion in the face of the suffering of others and to do what is possible to alleviate it.
Faced with such a clear account, the doctor does not hesitate to identify the one who behaved as a neighbor, and responds with the key idea of the text, this time using a synonymous word: "He who had mercy on him." (Lk 10:37, in gr: eleos). Jesus concludes with a response similar to the first invitation: "Well, go ahead and do the same." (Lk 10:37). It is easy to imagine a smile on Jesus' face in connection with the invitation, seeing that the doctor knew how to rectify his initial attitude.
With his compassion, Jesus embodies the God whose mercy is infinite (cf. Ps 136). Moreover, by showing the Samaritan taking care of the poor wounded man and inviting the innkeeper to do the same in the following days, Jesus, in his passion and death, embodies the figure of the Samaritan, taking upon himself our infirmities and bearing our sorrows (cf. Is 5:4). And so the two commandments are united in action: loving adherence to God is reflected in behaving as a neighbor to others, taking Jesus as our model, for it is he who has made himself neighbor to all men.
The authorJosep Boira
Professor of Sacred Scripture
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Pope Francis in Assisi: for an economy at the service of the person
The third edition of the "The Economy of Francesco"The event, which reflects on the challenges of today's sustainable development.
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Assisi will host the participants of "Economy of Francis".St. John Paul II and the problems of the economyZiarrusta, Bursar of Bilbao: "The economy is not important, but it is a necessary means".Translation of the article into Italian
Rethinking the economic paradigms of our time in order to achieve social equity, protect the dignity of workers and contribute to safeguarding the planet. An economy "with a soul" that is also being pursued thanks to the courageous commitment and intelligent passion of a thousand young people, including economists and entrepreneurs, who have been meeting since yesterday in Assisi for the third edition of The Economy of Francesco (EoF).
The city of San Francisco was organized into 12 "villages" to accommodate the work of the three-day event desired by the Holy Father, focusing on the following themes: work and care; management and gift; finance and humanity; agriculture and justice; energy and poverty; profit and vocation; policies for happiness; CO2 of inequality; business and peace; economy is women; business in transition; life and lifestyles.
First day on-site
In 2020, the first edition of EoF was held entirely online, with live and streaming connections with members and speakers and a video message from Pope Francis. In 2021 the formula remained unchanged, with young people connected from all five continents and a new video message from the Pope.
However, "The Economy of Francesco" has inspired hundreds of initiatives in these two years and has generated numerous avenues for reflection and action in many countries around the world.
According to the organizers, the face-to-face debate planned for this year in Assisi will make it possible to synthesize the work carried out during these years. "Thanks to St. Francis and the Holy Father, a worldwide movement of young people has been born who already represent a force of economic thought and practice: we have been surprised, in terms of quality and quantity, by their participation in recent months," says Luigino Bruni, scientific director of the event.
"Dear young people, welcome! I welcome you with the greeting of St. Francis: may the Lord give you peace! At last you are in Assisi: to reflect, to meet the Pope, to immerse yourselves in the city. Assisi opens its treasures to you. It offers you many opportunities. Here you can learn from Francis the secret of a new economy. You will discover it in many passages of his life. You will feel it in the Porziuncola, in Rivotorto, in San Damiano, in the Chiesa Nuova, in the Basilica of St. Francis". With these words, Monsignor Domenico Sorrentino, Bishop of Assisi-Nocera Umbra-Gualdo Tadino and Foligno and president of the organizing committee, welcomed the participants to the event.
Testimonials to communicate Francis' economy
"The only just war is the one we don't fight" was the message of peace launched during the first day by EoF residents. "Can you hear? It is the cry of our humanity, wars and terrorist attacks, racial and religious persecutions, violent conflicts. Situations that have become so commonplace that they constitute a third world war fought in a fragmented way. But people want peace, they want their human rights and dignity to be recognized. That is why we must promote cooperation. And avoid "taking resources away from schools, from health care, from our future and our present just to build weapons and fuel the wars needed to sell them".
Among the testimonies of those on the front line in the field of peace education in schools, it is worth mentioning that of Martina Pignatti, director of "Un ponte per", who recounted the work of her NGO in the war and post-conflict zones of Iraq and Syria, urging to oppose "the economies of war, the institutions, the banking system and the companies that finance weapons". This will bring about - in his opinion - one of the biggest changes to be achieved along with the ecological transition.
From Colombia, the cry of pain from two young farmers from the San José region (Sayda Arteaga Guerra, 27, and José Roviro López Rivera, 31). Their country has been torn apart by war and injustice for decades. A land rich in mineral and agricultural resources where armed groups sow death and violence, favoring illegal drug trafficking and multinational interests. "Our peace community," they say, "has managed to buy small plots of land."
Iraqi Fatima Alwardi highlighted the importance of using sport as a tool for inclusion and dialogue: in 2015, the volunteer association she founded ran the first Baghdad Marathon, which in 2018 saw women participating for the first time.
In the footsteps of St. Francis
Today's program, "Face to Face with Francis. Roads in the footsteps of St. Francis", counted with visits to places related to the life of the saint; then, at 11 a.m., the young participants will meet in the different towns. At 6 p.m., conferences open to all, with young economists and entrepreneurs talking with international speakers on the main themes of the event.
At the "Pro Civitate Christiana" the economist Gael Giraud will speak on "The economy of Francis: a new economy built by young people"; at the Sacro Convento Francesco Sylos Labini will speak on "Meritocracy, evaluation, excellence: the case of universities and research"; at the Monte Frumentario Vandana Shiva will speak on "Economy of care, economy of gift. Reflections on St. Francis: Only by giving do we receive"; at the Sala della Conciliazione Vilson Groh will address the topic "Pathways for a new educational and economic pact: building bridges between the center and the periphery".
And again, at the Istituto Serafico, Sister Helen Alford will address the theme "Universal fraternity: an idea that could change the world"; at the Basilica of Santa Maria degli Angeli, economist Stefano Zamagni will speak on "The dangers, already evident, of the generalization of society. What is the counter-strategy?". In the evening, at 9 p.m., guided tours of the Basilica of St. Francis and the Basilica of Santa Maria degli Angeli.
The objective of "The Economy of Francis".
At the press conference to present the event on September 7, Monsignor Domenico Sorrentino expressed a wish and a dream. The wish is "that these young people who will sign the pact with the Pope commit themselves to open a dialogue with the real economy, the business world, the banking institutions, the energy giants and the financial centers." The dream is that "in Assisi, city-message, city-symbol, now also capital of a new economy, one day, like the Pope today, the so-called 'great ones of the earth' may come to meet the young people of the Covenant, to be inspired by the prophecy of Francis and allow themselves to be challenged by his youthful passion".
Alessandra Smerilli, secretary of the Vatican Dicastery for Integral Human Service, explained that the aim of "The Economy of Francesco" is to bring together the prophecy of 'Laudato si` and 'Fratelli tutti`, and the courage to touch, to embrace poverty, typical of St. Francis of Assisi". For the Salesian nun, the Church "must rejoice" in the face of "so many young people who set to work to give content to dreams and experience the prophecy of an economy that leaves no one behind and knows how to live in harmony with people and the earth".
"The whole Church", he added, "must feel the duty to inform, follow and accompany this process, avoiding the temptation of wanting to box young people and their projects into pre-existing structures. As a Dicastery, we want to commit ourselves to guarding and accompanying the road already traveled, we want to get to know these young people better, to help us together to be at the service of the local Churches, where the greatest challenges are experienced, where the excluded have the right to have a name and a surname, where the enthusiasm of young people and their creativity are needed".
Meeting with the Pope
The three-day event concludes tomorrow, Saturday, September 24, with the meeting of the participants with the Pope at the Lyrick Theatre, where the "Pact for Youth" will be signed. The meeting will be streamed on the EoF YouTube channel and on VaticanNews in seven languages, including sign language.
Pact, the preamble of which was in a way anticipated yesterday by the Pontiff himself, with the help of an audience at Deloitte International, one of the world's largest economic and financial consulting firms. "No profit is legitimate when the horizon of the integral promotion of the human person, of the universal destination of goods, of the preferential option for the poor and of the care of our common home is missing."
For this reason, in the message broadcast on the eve of "The Economy of Francesco", baptized by some commentators as the anti Davos, the Pope took the opportunity to recall that the reconstruction of the post-pandemic and post-war world in Ukraine (when the conflict ends) will require a change of perspective, given that the global system so far based on consumerism and speculation cannot be sustainable at these levels, endangering the future of children.
It is true what St. Paul VI said when he affirmed "that the new name for peace is development in social justice. The dignified work of people, the care of the common home, the economic and social value, the positive impact on communities are interconnected realities.
The authorAntonino Piccione
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Material element, human gestures and words in the sacraments of Baptism and Confirmation.
Each sacrament has its own rite, composed of a specific matter and form. In this article we deal in an introductory way with the sacraments of Baptism and Confirmation.
Related1 out of every 3 baptisms in the world takes place in mission territoriesA catechesis for after Confirmation"Without the sacraments no authentic reform of the Church is possible."
1 out of every 3 baptisms in the world takes place in mission territoriesA catechesis for after Confirmation"Without the sacraments no authentic reform of the Church is possible."According to the Catechism of the Catholic Church -The sacraments "are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites under which the sacraments are celebrated signify and realize the graces proper to each sacrament".
In addition, point 1084 states that "the following are sensitive signs -words and actions- accessible to our present humanity".
What are they, what do they mean and how are the sacraments celebrated?
As is well known, the seven sacraments correspond to all the important moments of the Christian's life: they give birth and growth, healing and mission to the Christian's life of faith. We could say that they form an orderly whole, in which the Eucharist is at the centerIt contains the very Author of the sacraments, Jesus Christ.
Each sacrament is made up of tangible elements that constitute the matter: water, oil, bread, wine, on the one hand; and human gestures -ablution, anointing, imposition of hands, etc.- on the other. In addition, the words pronounced by the minister are part of the sacrament, constituting the form.
In the liturgy or celebration of the sacraments there is an unchangeable part -established by Jesus Christ himself- and parts that the Church can modify, for the good of the faithful and greater veneration of the sacraments, adapting them to the circumstances of place and time.
In this and the following articles, we propose to briefly define this matter and the current form of each of the sacraments.
What are the material element, human gestures and words in Baptism?
The matter of Baptism is natural water, as declared by the Council of Trent as a dogma of Faith, since this is what Christ ordained and the apostles accepted.
The celebration of Baptism begins with the so-called "rites of reception", which attempt to discern the willingness of the candidates - or of their parents in the case of minors or those under guardianship - to receive the sacrament and to assume its consequences. The biblical readings follow, which illustrate the baptismal mystery and are commented on in the homily.
Then the intercession of the saints is invoked, in whose communion the candidate will be integrated; with the prayer of exorcism and the anointing with the oil of catechumens, divine protection against the insidiousness of the devil is signified.
The water is then blessed with the Trinitarian profession and the renunciation of Satan and sin.
Thus comes the sacramental phase of the rite, through ablution, in such a way that the water runs over the head of the catechumen, signifying the true washing of the soul.
As the minister pours the water three times over the candidate's head - or immerses it - he pronounces the words: "NN, I baptize you in the name of the Father, and of the Son, and of the Holy Spirit". The sacrament is conferred only once and with indelible, indelible character.
After the administration of the sacrament we encounter the post-baptismal rites: the head of the baptized is anointed - if the administration of the sacrament of Confirmation does not immediately follow - to signify his participation in the common priesthood and to evoke the future chrismation in that other sacrament. A white vestment is given as an exhortation to preserve baptismal innocence and as a symbol of the new pure life conferred.
The candle lit in the paschal candle symbolizes the light of Christ, given to live as children of light. The rite of the "effeta", performed on the ears and mouth of the candidate, can be added to signify the attitude of listening to and proclaiming the word of God.
What are the material element, human gestures and words in Confirmation?
The matter of the sacrament of Confirmation is the "chrism", composed of olive oil and balsam, consecrated by the bishop - or patriarch in the case of the Eastern rite - during the Chrism Mass preceding the moment of celebration of the sacrament.
Before receiving the anointing, the candidates are called to renew their baptismal promises and make profession of faith.
Then the bishop - or the minister to whom he has expressly delegated the celebration of the sacrament - extends his hands over the confirmands and invokes the outpouring of the Holy Spirit - or Paraclete - upon them.
This gesture is accompanied by the anointing of the chrism on the candidate's forehead, which indicates how the third person of the Blessed Trinity penetrates to the depths of the soul.
Thus, the sacrament is conferred by anointing the forehead with holy chrism and pronouncing these words: "Receive by this sign the gift of the Holy Spirit". It is a visible sign of the invisible gift: here too the sacrament is conferred on us only once and indelibly, configuring us more fully to Jesus and giving us the grace to spread the good odor of Christ throughout the world. The rite concludes with the greeting of peace, as a manifestation of ecclesial communion with the Bishop.
The confirmed person thus completes the supernatural gifts characteristic of Christian maturity. In this way he receives with particular abundance the gifts of the Holy Spirit and is more closely linked to the Church, and is more committed to spreading and defending the faith by word and deed.
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A holy Church, or a Church of saints?
Many are surprised by the statement in the Creed that the Church is holy, when the defects and sins of her members, including those of her leaders, are quite visible. To understand well the scope of this expression, it is useful to turn to history, from its patristic origins to the documents of the last Council.
Translation of the article into Italian
At least since the third century of the Christian era - the first complete versions of the symbols of faith date back to that time - the baptized confess our faith in the Church, when we say: "I believe in the Holy Spirit, the Holy Catholic Church..." (Apostolic Creed), or "I believe in the Church, which is a holy, catholic and apostolic one." (Nicene-Constantinopolitan Creed). Indeed, although she is not God (for she is a created reality), she is his instrument, a supernatural instrument, and in this sense she is the object of our faith. The Fathers of the Church gave due account of this when they spoke of her as the mysterium lunaeThe only light that comes from Christ, the "sun of suns", which only reflects, without producing it, the only light, the one that comes from Christ, the "sun of suns".
The reality of sin
We are particularly interested now in the affirmation of the sanctity of the Church, insofar as, for many, it seems to contrast with a reality tainted by abominable sins such as the sexual abuse of minors, or those of conscience, or those of authority, or by severe financial dysfunctions that affect even the highest levels of ecclesiastical government. We could add to this a long line of "historical sins", such as the coexistence with slavery, the consensus regarding religious wars, the unjust condemnations carried out by the Inquisition, anti-Judaism (not identifiable with anti-Semitism), etc. Can we really speak of the "Holy Church" in a coherent way? Or are we simply dragging along by inertia a formula inherited from history?
One position, taken up since the 1960s among various theologians, tends to distance itself from the "holy Church," using the adjective "sinful" as applied to the Church. In this way, the Church would be called accordingly, taking into account the responsibility of her faults. Attempts have been made to trace the expression "sinful Church" back to patristic times, more specifically through the formula meretrix castealthough it is actually only one Father of the Church, St. Ambrose of Milan (In Lucam III, 23), when he speaks about Rahab, the harlot of Jericho, using her as a figure of the Church (as other ecclesiastical writers also did): but the holy bishop of Milan does it in a positive sense, saying that the faith chastely preserved (not corrupted) is spread among all peoples (symbolized by all those who enjoy the favors of the harlot, using the bloody language of that time).
Without entering now into this debated patristic question, it is worth asking ourselves if the position just exposed is legitimate. Let us keep in mind that rash judgments are severely condemned in the Bible, as early as the Old Testament, and Yahweh exhorts us not to judge by appearances. When the prophet Samuel tries to identify whom he should anoint as the future king David, the Lord warns him: "Take no notice of his appearance or how tall his stature is, for I have discarded him. God does not look as man looks; for man sees the appearance, but God sees the heart." (1Sa 16:7).
The big question, in short, would be: seen the faults of holiness in the Church, should I discard the holiness of the Church? The key to the answer, following the logic of the biblical text cited, is in the word "seen". If we judge by what we see, the answer points to denial. But that entails proceeding according to "appearances", whereas the right thing to do is to look at "the heart". And what is the heart of the Church? What is the Church behind the appearances?
What is the Church?
This is where the waters divide. Looked at with worldly eyes, the Church is a religious organization, it is the Vatican curia, it is a power structure, or even, more benignly, it is a humanitarian initiative in favor of education, health, peace, aid to the poor, etc.
Seen through the eyes of faith, these activities and forms of existence are not excluded in the Church, but they are not conceived of as fundamental, and the ecclesiastical is not identified with the ecclesial. The Church was already Church at Pentecost, when these forms and activities did not yet exist. She "it does not exist primarily where it is organized, where it is reformed or governed, but in those who simply believe and receive in it the gift of faith which for them is life".as Ratzinger states in his Introduction to Christianity. Specifically on the sanctity of the Church, the same text reminds us that she "consists in the power by which God works holiness in it, within human sinfulness.". Even more: she "is an expression of God's love that does not allow itself to be overcome by man's inability, but is always good to him, continually assumes him as a sinner, transforms him, sanctifies him and loves him"..
In a very profound sense, we can (and must) say, in short, that the holiness of the Church is not that of men, but that of God. In this sense, we say that she is holy because she always sanctifies, even through unworthy ministers, through the Gospel and the sacraments. As Henri de Lubac says in one of his best works, Meditation on the Church, "its doctrine is always pure, and the source of its sacraments is always alive"..
The Church is holy because she is none other than God himself sanctifying men in Christ and by his Spirit. She shines without blemish in her sacraments, with which she nourishes her faithful; in the faith, which she always preserves uncontaminated; in the evangelical counsels she proposes, and in the gifts and charisms, with which she promotes multitudes of martyrs, virgins and confessors (Pius XII, Mystici Corporis). It is the holiness of the Church that we can call "objective": that which characterizes it as a "body", not as a simple juxtaposition of the faithful (Congar, Holy Church). Let us add that the Church is holy also because she continually exhorts to attain holiness.
The Church of the Pure
However, there is another problem, almost ironically indicated in Introduction to Christianitythe one of the "human dream of a world healed and uncontaminated by evil, (which) presents the Church as unmixed with sin.". This "dream", that of the "Church of the pure", is continually born and reborn throughout history in various forms: Montanists, Novatians, Donatists (first millennium), Cathars, Albigensians, Hussites, Jansenists (second millennium) and others still, have in common to conceive the Church as an institution formed exclusively by "uncontaminated Christians", "chosen and pure", the "perfect" who never fall, the "predestined". Thus, when the existence of sin is in fact perceived in the Church, it is concluded that this is not the true Church, the "holy Church" of the Symbol of faith.
Here lies the mistake of thinking of the Church of today by applying the categories of tomorrow, of the eschatological Church, identifying in today's history the holy Church with the Church of the saints. It is forgotten that, while we are still on pilgrimage, the wheat grows mixed with the weeds, and it was Jesus himself who, in the well-known parable, explained how the weeds will have to be eliminated only at the end of time. This is why St. Ambrose spoke of the Church using also, and prevalently (also in the same work already cited), the expression immaculata ex maculatisliterally "the spotless one, formed by spotted ones".Only later, in the hereafter, she will be immaculata ex immaculatis!
The contemporary magisterium has reaffirmed this idea in Vatican II, saying that "the Church encloses sinners in her own bosom".. These belong to the Church and it is precisely thanks to this belonging that they can be purified of their sins. De Lubac, always in the same work, graciously says that "the Church is here below and will continue to be to the end an unruly community: wheat still among the chaff, an ark containing pure and impure animals, a ship full of bad passengers, who seem to be always on the point of taking her to the shipwreck.".
At the same time, it is important to perceive that the sinner does not belong to the Church by reason of his sin, but because of the holy realities that he still retains in his soul, principally the sacramental character of baptism. This is the meaning of the expression "communion of saints".The Apostles' Symbol applies to the Church: not because it is composed only of saints, but because it is the reality of holiness, ontological or moral, that shapes it as such. It is communion between the holiness of persons and in holy things.
Having clarified these essential points, we must now add an important clarification. We have said, and we confirm it, that the Church is holy independently of the holiness of its members. But this does not prevent us from affirming the existence of a link between holiness and the spread of holiness, both at the personal and institutional levels. The means of sanctification of the Church are in themselves infallible, and make her a holy reality, independently of the moral quality of the instruments. But the subjective reception of grace in the souls of those who are the object of the Church's mission also depends on the holiness of the ministers, ordained and non-ordained, as well as on the good standing of the institutional aspect of the Church.
Worthy ministers
An example can help us to understand this. The Eucharist is always the sacramental presence of the paschal mystery and, as such, possesses an inexhaustible capacity for redemptive power. Even so, a Eucharistic celebration presided over by a publicly unworthy priest will produce fruits of holiness only in those faithful who, deeply formed in their faith, know that the effects of communion are independent of the moral situation of the celebrating minister. But for many others, such a celebration will not bring them closer to God, because they see no coherence between the life of the celebrant and the mystery celebrated. There will be others who will even flee in fright. As the Decree says Presbyterorum ordinis of the Second Vatican Council (n. 12), "although the grace of God can accomplish the work of salvation also through unworthy ministers, nevertheless, God prefers, by ordinary law, to manifest his wonders through those who, made more docile to the impulse and guidance of the Holy Spirit, by their intimate union with Christ and their holiness of life, can say with the apostle: 'It is no longer I who live, it is Christ who lives in me'" (1 Corinthians 5:17). (Gal. 2:20)."
In this perspective, the words addressed in October 1985 by St. John Paul II to the European bishops, in view of the new evangelization of Europe, take on a special force: "We need heralds of the Gospel who are experts in humanity, who know in depth the heart of today's man, who participate in the joys and hopes, in the anguish and sadness, and at the same time are contemplatives in love with God. For this we need new saints. The great evangelizers of Europe were the saints. We must pray to the Lord to increase the spirit of holiness in the Church and send us new saints to evangelize today's world.".
What happens in the individual case just described also happens with respect to the Church as an institution. If honesty is preached, and then it is discovered that in a diocese there is embezzlement of funds, that preaching, even if it is solidly based on the Gospel, will have little effect. Many who hear it will say "apply that teaching to yourself before preaching it to us". And this can also happen when this "misappropriation of funds" has taken place without malicious intent, out of simple ignorance or naivety.
The Second Vatican Council
In the context of this issue, the full text of the passage in the Vatican Council IIalready mentioned: "The Church encloses sinners in her own bosom, and being at the same time holy and always in need of purification, she continually advances along the path of penance and renewal." (Lumen Gentium 8). We can add other words of the same Council, addressed not only to the Catholic Church, which say: "Finally, all examine their fidelity to the will of Christ in relation to the Church and, as they should, undertake with courage the work of renewal and reformation." (Unitatis Redintegratio 4). This allows us to contemplate the picture in all its dimensions: purification, reform, renewal: concepts that, strictly speaking, are not synonymous.
Indeed, "purification" usually refers more directly to individual persons. Sinners still belong to the Church (if they are baptized), but they must be purified. Reformation" has a more markedly institutional aspect; moreover, it is not a matter of just any improvement, but of "taking up the original form" and, from there, relaunching it into the future.
It should be noted that, although the visible "divinely instituted" aspect is immutable, the human-institutional aspect is changeable and perfectible. Thus we speak of a human-institutional aspect that, strada facendolost its original evangelical meaning.
The moral situation of the Church in the 16th century, and most particularly of the episcopate, was in need of reform, and it was this that was implemented at the Council of Trent. Finally, "renewal," which does not presuppose in itself a morally negative structural situation: it is simply an attempt to implement a update so that evangelization can have an effective impact on a society that is constantly evolving. It is enough to compare the current Catechism of the Catholic Church with a catechism of the beginning of the 20th century to realize the importance of renewal. The latest modification of Book VI of the Code of Canon Law can be seen as a healthy renewal.
Continuous conversion
Two last points before closing these reflections. The first of the Vatican II texts just cited speaks of a purification that must be carried out "always" (not all Spanish translations respect the Latin original). semper).
We can think something similar with respect to reform and renovation, which should be updated without allowing excessive periods of time to pass. It is not a matter of always changing things, but of constantly "cleaning" what is seen and what is not seen. If the Council of Trent had "cleansed" the Church earlier (perhaps a century earlier), we would probably have been spared the "other reformation", the Protestant one, with all the negative effects of the divisions in the Church.
Finally, it is important not to lose sight of the fact that purification, reformation and renewal must go hand in hand. Many do not understand the importance of the latter. If a good reform or renewal is designed (for example, the recent reform of the Roman Curia; or before that, the liturgical reform), but there is no purification of persons, the results will be insignificant. It is not enough to change structures: people must be converted. And this "conversion of persons" does not refer exclusively to their moral-spiritual situation, but also, albeit from another perspective, to their professional training, to their relational skills, to the soft skills so much appreciated today in the business world, etc.
For some, the affirmation of Vatican II (Lumen Gentium 39) about the Church "unfailingly holy" (she cannot but be a saint) would be scandalous, triumphalist and contradictory. In reality, it would be that and much worse things still, if it were composed only of men and on the initiative of men. The sacred text tells us, on the other hand, that "Christ loved the Church and gave himself for her, that he might sanctify her. He purified her by the baptism of water and the word, because he wanted for himself a Church resplendent, without spot or wrinkle or any blemish, but holy and spotless." (Eph. 5:25-27). She is holy because Christ sanctified her, and even if countless heartless soulless men rise up to stain her, she will never cease to be holy. Returning to De Lubac, we can say with him: "It is an illusion to believe in a 'Church of saints': there is only one 'holy Church'".. But precisely because she is holy, the Church needs saints to fulfill her mission.
The authorPhilip Goyret
Professor of Ecclesiology at the University of the Holy Cross.
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"The bride and groom", by Alessandro Manzoni.
Third installment commenting on great works of literature with a positive Christian vision. On this occasion we comment on "The Betrothed", by Alessandro Manzoni, considered, together with the "...", to be one of the most important works of literature in the world.Divine ComedyDante's "Dante's most important work of Italian literature.
In 1827 Alessandro Manzoni published the first edition of his novel "I promessi sposi" (in the original, "I promessi sposi"). The second edition, much revised, would come in 1840. The plot is set in Lombardy, northern Italy, between 1628-1630, and tells the story of Renzo and Lucia, who want to get married, but encounter a series of civil and ecclesiastical impediments to their marriage. In this brief article I intend to indicate four main notes on this work, which is, by the way, one of Pope Francis' favorites.
Love in "The bride and groom".
The first note is that it is a historical novel, that is to say, that, in the midst of its fictional narration, it recounts events that really happened, such as the Spanish rule in Milan, the nun of Monza, the great plague of 1629-1631, the bread revolt in Milan or the life of Cardinal Federico Borromeo. At certain moments the author allows himself to digress from the main thread of the plot to tell these parallel episodes, which greatly enrich the narrative and give it a certain didactic trait.
Then, the second note is that of the noble love between Renzo and Lucia. They have very different personalities, they react in quite different ways to the same situations, but they know that they complement each other and clearly see that their destiny is to be united. That mutual respect, love and fidelity are the foundations of a happy married life is much more than a beautiful phrase.
A rich anthropology
Thirdly, it highlights the theme of hope in two different ways. On the one hand, in the face of difficulties caused by oneself: Renzo gets into a lot of trouble because of his own weakness, and he is called upon not to lose heart if he wants to achieve his goal of marrying Lucia. On the other hand, facing the difficulties caused by other people's mistakes: if it were not for Don Rodrigo's nefarious character, everything would be at peace from the beginning. But with the strength of forgiveness and trust in divine Providence -both anchored in hope- these setbacks are always overcome.
Finally, the fourth note of "The Bride and Groom" comes to be the richness of nuances in the characterization of the characters, with their actions and reactions provided. Throughout the reading I personally - and I hope you too - was subjected to an avalanche of emotions as distant from each other as shock, disappointment, laughter, sorrow, admiration, anger, nostalgia, among others. From the narrator's hand you will circulate among military, starving, religious, politicians, nobles and a wide range of normal people, middle-class workers, as are the two protagonists themselves.
"The Bride and Groom" presents, in short, the true love between a simple man and a simple woman, who, from the moment of their engagement, seek not their own good, but that of the other. Thus and only thus are they able, with the help of the one who instituted the very sacrament of marriage, God, to overcome everything and every obstacle that opposes them.
The authorGustavo Milano
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The second virginity
There are couples who begin a courtship with the illusion of living chastity until marriage and, for some reason, fall out. It is time, then, to retake that illusion and live a second virginity.
Listen to the podcast "The second virginity".
In this life, there are times when you don't get what you want, but that doesn't mean you stop fighting, fighting for things.
Thus, there are people who set out to have a clean courtship and do not succeed, for whatever reason, although we can always speak, at the very least, of lack of prudence.
If the solution given to this situation is that "since we have not succeeded, since we have had sex, what difference does it make to have sex once, twice, or a hundred times...", this does not fix things. The tension that must exist in a courtship to do things as initially wanted, disappears, and the illusion, with time, too.
What usually happens in these cases is that, many times, the relationship is broken due to lack of illusion and, in the next engagement, it is very possible that the level is lowered: blackmail begins to emerge "If you did it with the other, why not with me, that is a sign that you do not love me...". And others like that.
I believe that it is necessary to try to rebuild the illusion in that courtship that was going so well until the sexual contact arrived. How? By proposing to live the second virginity. Having a thorough talk with the couple, and starting over again, so that the previous experience serves to gain strength, experience, and to be more careful in everything related to sexuality.
The second virginity is a hymn to hope and illusion.
So far it has not been as we wanted, but from now on it will be. I have seen it many times and with great success.
Having said that, we must make every effort to do things right.
There are engaged couples who seem to have unwanted relationships. Why does this happen? Naturally, because deep down they want to. It is, so to speak, an unintentional love.
They do not make the means, they are not prudent, they go to each other's house when no one is there, they take a long time to say goodbye, they walk in poorly lit places, and many other situations that, on the other hand, each couple knows.
As a consequence of this, what they theoretically do not want to happen, but in reality they are putting few means in place, is happening.
This lack of strength, of toughness, this lack of willpower, will appear later in the relationship in thousands of situations. Life as a couple is difficult and we must be trained in personal demands. The second virginity is a good training.
Proposing to live like this strengthens the couple a lot and if they take it seriously, it restores the illusion.
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Farewell to the Queen of England
The coffin of Queen Elizabeth II, with the Imperial Crown of State over the top, leaves Westminster Abbey after her state funeral in London on September 19, 2022.
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Geraldo Morujão. An all-round diocesan priest
A tireless priest, he came from a truly Christian family. A polyglot, biblical scholar and passionate about music. He came back to life after suffering a heart attack and continues to "fight" wherever he is.
This summer I spent a week with several priests. The oldest of them caught my attention: smiling, helpful, educated, close, humble. He had a something special. I remembered, in amazement, the news I had read a few years ago about a certain Geraldo Morujão, a priest of the Diocese of Viseu (Portugal)who suffered a cardiac arrest in a swimming pool in the Holy Land in 2013, from which he miraculously recovered. A miracle, by the way, which he attributed to the intercession of Blessed Alvaro del Portillo. I thought: "it can't be the same man, it has been a long time since that incident and by then he was already old, he had to die some time later". When we introduced ourselves, I almost fainted: yes, it was Father Geraldo. I waited a few days but ended up approaching him so that he would tell me so many things.
A Christian family
He is the eldest of nine siblings. He is 92 years old and about to turn 68 as a priest, but he is brimming with inner youth. He has two other priest brothers and a missionary sister. Two other sisters took care of their brother priests for many years: clothing, food, church, catechesis. They were his shadow. Always with affection. Without them everything would have been very different. "They could be professional decorators," he tells me with a laugh. One of them is already in heaven.
Father Geraldo studied in Navarra, Rome and Jerusalem. He prays the Rosary in nine languages and I have caught him reciting the Breviary in Hebrew. He is very fond of music: I was surprised how as soon as he saw a piano in the house he started to play. He was an organist: "I wanted to be a priest for the people and that's why I didn't study music.". He tells me that the year after he almost died he returned on a pilgrimage to the Holy Land, stayed in the same hotel where it all happened and swam in the same pool: "You have swum where you were dead!"He was not a believer, but since then he has become closer to God. He has always been very sporty: "I swim almost every day at 7 a.m., after prayer.". But his great hobby is the mountain: he has climbed a lot in the Pyrenees, Monte Perdido from Torreciudad or the Aneto. He has a pacemaker, but that does not discourage him and he is in good shape.
Pastoral assignments
His ministerial work has had a frenetic pace: 13 years in youth ministry, attending almost every WYD. He is the Consiliary of the Scouts in Viseu since 1992. And it is still going on: it is dedicated to the training of chiefs so that they can educate the youngsters to live the law. scout. In April he recalls a beautiful Mass that he celebrated with a thousand scouts and the number of camps in which he has collaborated also come to his memory. The last one, just four years ago.
His grandmother had taken him years ago to a devotional work called "Nocturnal Adoration in the Home", founded by Father Mateo. The family had a whole night to pray in front of an image of the Heart of Jesus. He remembers with great affection those moments alone, which have marked his relationship with Jesus Christ. He tells me that he began this devotion on September 18, 1940. It was providential, but that same day, fourteen years later, he was ordained a priest. Before that he spent twelve years in the Seminary, five in the Minor Seminary and the rest in the Major Seminary. He returned there shortly after ordination, because he was appointed superior and professor. He taught music and Latin.
Father Geraldo knew and treated St. Josemaría. Their first meeting was in 1967 "I had expected to see a man with an overwhelming personality that would leave us all impressed, but as soon as he entered the room he knelt down in front of all the priests and asked for our blessing.". Confess: "I was completely devastated.".
I ask you for some advice for younger priests: "The first, the importance of prayer life and celebrating Mass well, but centered on Christ, so that it is Christ who shines and not the priest as an actor, because Christ is the one who presides.".
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Cardinal Roche explains the friendship between the Queen and Cardinal Murphy-O'Connor
As head of the Church of England the Queen had dealings with Cardinal Murphy-O'Connor, but their relationship forged an affectionate friendship.
RelatedThe Queen's Jubilee and its importance for the Catholic ChurchThe Queen's farewell and last legacy
The Queen's Jubilee and its importance for the Catholic ChurchThe Queen's farewell and last legacyTranslation of the article into English
Monday, September 19, marked a historic moment for the United Kingdom and the rest of the world, as it finally said goodbye and gave burial of Queen Elizabeth IIwho passed away on September 8, 2022. He is one, if not the last, of those monumental figures of modern times, like St. John Paul II and Nelson Mandela, whose passing takes the whole world by surprise and causes it to pause for a moment to reflect on life.
In recent days, we have witnessed an outpouring of affection for the late Queen and of reflections on his reign. Celebrities, politicians and ordinary citizens have expressed what she meant to them and the example she set.
The Queen's friendship with Cardinal Murphy-O'Connor
In a recent conversation with Omnes, we spoke with English Cardinal Arthur Roche, Prefect of the Dicastery for Divine Worship and the Discipline of the Sacraments, to reflect on the impact on her life and the Church. He points out that the Queen, in the time of Cardinal Basil Hume, was the first royal to publicly visit a Catholic church for the first time on November 1, the feast of All Saints; and that she attended the celebration of Vespers in the cathedral.
She also adds that she was very close to Cardinal Cormac Murphy-O'Connor, originally Archbishop of Westminster between 2000 and 2009, whom she invited on many occasions to attend the State banquets; and "also to stay with them at Sandringham and to preach at the morning service that she always attended on Sundays at Sandringham. This was a very significant step and one that spoke of her affection for Cardinal Murphy-O'Connor; but also for the Catholic community because she knew that Catholics were very faithful."
Cardinal Roche further underscores the Queen's affection for Catholics by recalling that, during her attendance at a morning prayer in Belfast with the Presbyterians, as she "was leaving her church, she noticed that opposite was a Catholic church, so she simply crossed the street and entered the Catholic church, to discover that the Presbyterian minister and the Catholic priest had been working together for greater social cohesion among that community."
First steps of Charles III
As supreme governor of the Church of England, the importance and the example that the Queen gave to interfaith relations is something that, according to Cardinal Roche, King Charles III has tried to maintain, "during these days of mourning in which he has agreed to accede to the throne and has visited the main places of the United Kingdom. In London there was a meeting at Buckingham Palace of all the religious leaders. There he said that 'yes he was a Christian' and 'yes he was and would remain a member of the Church of England`, but that he was a man who recognized that the faithful are an important part of society for the good. He has already made a very important statement by making this meeting possible, showing its relevance. And that is that he could have met with social workers, parliamentarians, or with people from hospital services, fire departments, police, etc., but instead he met with religious leaders, which has an important significance for what he will do in the future."
The authorSean Richardson
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Pope Francis takes stock of his trip to Kazakhstan
The Holy Father participated in the "VII Congress of Leaders of World and Traditional Religions", the most important in our days. Today, Wednesday, September 21, he interrupted his usual catechesis to take stock of his trip to Kazakhstan.
RelatedJosé Luis MumbielaThe face of the Church in Kazakhstan is changing".No one is a stranger in the Church: no one is a stranger in this world instead.Kazakhstan. Pope visits a growing Church
José Luis MumbielaThe face of the Church in Kazakhstan is changing".No one is a stranger in the Church: no one is a stranger in this world instead.Kazakhstan. Pope visits a growing ChurchRichard Dawkins, one of the greatest popularizers of atheism today, frequently insists that religions are a threat to the maintenance of peace in contemporary societies. However, less than 7% of all wars in history have been caused by religious conflicts, as can be easily verified in the 2004 "Encyclopedia of Wars" by Charles Phillips and Alan Axelrod. Nevertheless, it must be recognized that the thesis that religion usually generates violence is a common opinion for many. That is why meetings between the leaders of the major religions, such as the one that took place on September 14 and 15 in Kazakhstan, are particularly relevant, especially if they show cordiality and a common outlook. At his audience today, Wednesday, September 21, Pope Francis took stock of his recent trip to Kazakhstan.
Kazakhstan trip review
The Holy Father participated in the VII "Congress of the Leaders of World and Traditional Religions"This is an initiative that began twenty years ago under the auspices of the country's political authorities. The Pope emphasized "Kazakhstan's vocation to be a country of encounter: in fact, about one hundred and fifty ethnic groups live there and more than eighty languages are spoken. This vocation, which is due to its geographical characteristics and its history - this vocation to be a country of encounter, of culture, of languages - was welcomed and embraced as a path that deserves to be encouraged and sustained".
In the Asian country, the pontiff encouraged the construction of "an ever more mature democracy, capable of responding effectively to the demands of the whole of society. While recognizing that this is an arduous and time-consuming task, Francis acknowledged "that Kazakhstan has made very positive choices, such as saying 'no' to nuclear weapons and to good energy and environmental policies," a gesture he described as "courageous".
Religions, promoters of peace
The Pope praised the efforts of Kazakhstan as a place of multicultural and multireligious encounter, and its efforts for the promotion of peace and human fraternity. It was the seventh edition of this congress, something surprising in a country that has 30 years of independence. "This means putting religions at the center of the commitment to the construction of a world in which we listen to each other and respect each other in diversity. And this is not relativism, no: it is listening and respect. And this must be recognized by the Kazakh government which, having freed itself from the yoke of the atheist regime, now proposes a path of civilization that keeps politics and religion together, without confusing or separating them, clearly condemning fundamentalism and extremism. It is a balanced and united position".
The Congress approved a "Final Declaration" in continuation with the one signed in Abu Dhabi in February 2019 on the human fraternity. Since John Paul II convened the interreligious day of prayer for peace in Assisi in 1986, meetings of the leaders of the major religions have been held with a certain regularity. The Pope pointed out that this meeting was criticized by some people who failed to see its value.
The Church in Kazakhstan
The Holy Father also had a meeting and Mass with the Catholic faithful of Kazakhstan, a minority in the country as a whole. He pointed out that even though they are few, "this condition, if lived with faith, can bear evangelical fruits: above all the beatitude of littleness, of being leaven, salt and light relying solely on the Lord and not on some form of human relevance. Moreover, the numerical scarcity invites us to develop relationships with Christians of other confessions, and also fraternity with all. Therefore, small flock, yes, but open, not closed, not defensive, open and trusting in the action of the Holy Spirit".
The Eucharist celebrated in the Expo 2017 square coincided with the feast of the Holy Cross, a place surrounded by avant-garde architecture. Precisely the Pope took advantage of this circumstance to point out that we live in a world in which progress and setbacks are intermingled, yet "the Cross of Christ remains the anchor of salvation: a sign of hope that does not disappoint because it is founded on the love of God, merciful and faithful."
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The life of St. Peter in a mapping on the Vatican façade
The façade of St. Peter's Basilica will be the screen for a video mapping that will tell the story of the apostle fishing in the Sea of Galilee, discovering his vocation and following Jesus.
The show, which will be on view from October 2 to 21, is entitled "Seguimi. La vita di Pietro" and is the first stage of the Basilica's pastoral program to bring the faith closer through art.
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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Centenary of the Coronation of Our Lady of Altagracia
The Patroness of the Dominican people is the Virgen de las Mercedes, who is venerated in Santo Cerro, in the diocese of La Vega, on September 24. Also deeply rooted in the devotion of the Dominican people is Our Lady of Altagracia, who is venerated in her Basilica, in the diocese of Higüey, in the east of the country, on January 21.
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Pope in Erbil next to the restored image of the Virgin MaryCatholics in South Africa: 200 years with Our LadyThe Virgin Mary, Our Lady, Mother of God and Mother of the ChurchHistory of the Devotion to Our Lady of Altagracia
There are several versions of the history of the image. The documentary, which is being shown in the Basilica museum, tells the simple story of the devotion to the image. Our Lady of AltagraciaThe story dates back to the early sixteenth century, when a merchant from Higüey was going on a trip to Santo Domingo to sell his products. He asks his daughters what gift they expect when he returns. The eldest daughter asks for dresses and garments proper to the vanity of an adolescent, and the youngest, barely 14 years old, asks for an image of the Virgin of Altagracia like the one she had seen in her dreams.
Once in Santo Domingo, the merchant made efforts to obtain the image, but no one knew about it. On his way back, in an inn, he commented, saddened by the problem of not being able to satisfy the request of his youngest daughter. A man reassured him that his daughter was right and showed him the image. The younger daughter was happy to see the image, which she had only known in dreams. They began to venerate it at home, adorning it with flowers and candles, but the image disappeared and they found it every morning in the top of an orange tree.
There was no doubt of the Lady's intention. They began to build a chapel where she was venerated by the villagers. Some time later, the archbishop of Santo Domingo ordered her to be transferred to the city, but when she arrived in the city, the chest in which she was transferred was empty. And the image was back in its chapel.
There are many favors attributed to Our Lady of Altagracia, which are collected in various rooms of the museum of the Basilica and the gratitude is evident in paintings, former vows, gifts, etc..
Image description.
There are various representations of the Blessed Virgin: in a praying attitude, pregnant, with her Son in her arms or on her lap... In the case of Our Lady of Altagracia we see her adoring her Son in the manger and, paradoxically, crowned because she is the Mother of the King. In addition to the twelve stars, like the woman described in the Apocalypse, we see the star of Bethlehem, which announced to the Magi the birth of the King of the Jews. The Child is in the straws, but some columns and part of a vault are seen as if to indicate the temple, because that naked Child is God.
And in the background, but no less important, St. Joseph appears in a vigilant attitude. The canvas is barely half a meter high and, curiously, the colors of the Virgin's clothing are those of the flag of the Dominican Republic: blue, white and red.
Chronicle of the Canonical Coronation of Nuestra Señora de la Altagracia
The Dominican people venerate Our Lady of Altagracia not only on a personal level, but also in critical moments of their history they have turned to her. Such was the case that led Archbishop Nouel, of Santo Domingo, to ask Pope Benedict XV for the coronation of the Blessed Virgin to resolve the situation of the American occupation of Dominican territory. The pontiff agreed, but died, and his successor, Pope Pius XI, was the one who carried it out through his delegate, Bishop Sebastian Leyte de Vasoncellos, on August 15, 1922.
For this occasion the Archbishop of Santo Domingo, Monsignor Nouel, asked the faithful to prepare themselves spiritually. During August 14, 15, 16 and 17, the faithful were to go to confession to gain the indulgence granted by Pope Pius XI. It was requested that at the moment of the coronation the bells of all the temples should ring and the faithful should offer a mortification or perform an act of charity and recite the prayer composed for the occasion: Most Holy Virgin, Our Mother of Altagracia! Protect and defend the Catholic Dominican people, who today crown and proclaim you their Queen and Sovereign. And the recitation of a Hail Mary. It was also asked to pray for the health and the pontificate of Pope Pius XI.
It was suggested to all Congregations and religious associations to sanctify that day by helping the poor with alms, food, clothing and medicine. It was also suggested to the prisoners and the hospitalized. A letter of thanks to the Pope was written and signed by all the Dominican clergy.
The communions and acts of piety on August 15, 16 and 17 would be offered, through the mediation of the Blessed Virgin of Altagracia, asking for justice, peace and tranquility for the Dominican people in the face of the situation caused by the intervention of the North American nation.
The transfer of the image from the sanctuary was done in a solemn way and amid great rejoicing on the part of the faithful. Fifty-one days the venerated image remained in Santo Domingo, exposed in the Primate Cathedral.
The Papal Delegate crowned Our Lady of Altagracia in the Independence Park before a swarm of people from all corners of the country. She was taken in solemn procession from the Cathedral to the place of the coronation and, at the end of the ceremony, again in solemn procession she returned to the Cathedral. The American army discreetly observed all the movements of the devout mass of people.
The following day at 4:00 a.m. the bell tolls, 21 cannon shots and the celebration of the Masses began. That day the Dominican Republic celebrated the Restoration of Independence and the "Te Deum" was also sung. The 17th was similar and a temple was dedicated to the Señora de la Altagracia.
The first stone of a memorial was also laid 66 kilometers away on the highway from Santo Domingo to Santiago. It is currently in the territory of the Diocese of Baní, bordering the dioceses of Santo Domingo and La Vega.
A very significant act was the request of Captain Louis Cukella, of the American army and decorated in the First World War, for the papal delegate to impose on him the medal of the Virgin of Altagracia.
Bishop Nouel asked the American authority to pardon 80 prisoners, and the American high command agreed as a way of joining in the coronation festivities.
The Archbishop of Santo Domingo ordered that a record be made of all the acts of the coronation and that a silver plaque certifying the canonical coronation be placed on the back of the image.
On the 18th the Capuchin friars were in charge of returning the venerated image to its home.
Preparation for the celebration of the Centenary of the Canonical Coronation.
The Dominican Bishops' Conference organized an Altagracia Jubilee Year for the celebration of the Centenary of the Canonical Coronation of Our Lady of Altagracia. Pilgrimages by parishes or religious groups to the sanctuary of Higüey are not uncommon, but for this occasion they were also organized by diocese.
During the pandemic, the traditional gathering of clergy from all over the country had been suspended and this year it was resumed precisely in the Basilica of Our Lady of Altagracia. Copies of the image were made for pilgrimage in each diocese during the year. There were also cultural events and exhibitions of the image.
Celebration of the Centenary of the Canonical Coronation
Every year, for the Solemnity of the Altagracia, the traditional gift of bulls is made by the ranchers of the region, and they are transported to the Basilica. It was also held for the celebration of the Centennial. A concert and a solemn Mass were held at the Basilica to bid farewell to the Virgin, who was taken to the capital accompanied by a caravan of vehicles. On Sunday 14, she arrived at the monument of Fray Antonio de Montesinos already at night and, from there, she was taken in solemn procession by the ecclesiastical authorities and numerous people to the Primate Cathedral. During the whole night a vigil was held alternating songs and preaching, while the numerous people went through the central nave to venerate the image.
There were also priests attending confessions. At 6:00 a.m. on the morning of the 15th, the Rosary of the Dawn began. The solemn procession departed from the Primate Cathedral, making a stop in front of the Sanctuary of Altagracia, towards the Puerta del Conde, where the Coronation took place one hundred years ago.
The special envoy of Pope Francis, Mons. Edgar Peña Parra, presented a golden rose - a gift of the Pope to the Blessed Virgin - to the President of the Republic accompanied by the Vice President, the First Lady, the President of the Senate and of the Chamber of Deputies, the Mayoress of the City of Santo Domingo and other civil and military authorities. It was a ceremony with brief speeches by the President of the Republic, the President of the National Centennial Commission and the Archbishop of Santo Domingo. From there, the float was taken to the Félix Sánchez Olympic Stadium, where it was awaited by the numerous people who came from all over the Dominican Republic.
Edgar Peña Parra presided the Solemn Eucharistic Concelebration accompanied by the Dominican Episcopate, other Bishops from other countries and numerous clergy from all over the country. In his homily, Bishop Edgar Peña Parra said, among other things: "the picture of Our Lady of Altagracia teaches us to prioritize the value of life and the dignity of persons; it is also a defense of the value of the family as an institution and of family ties that have been and are harshly tested, denigrated and marginalized, but at the same time, continue to be the firmest point of reference for the stability of the entire human and social community".
He also addressed the youth: "Do not allow yourselves to be seduced by hedonism, ideologies, evasion, drugs, violence and the thousand reasons that seem to justify them. Prepare yourselves to be the men and women of the future, responsible and active in the social, economic, cultural, political and ecclesial structures of your country".
Freddy Bretón Martínez, Archbishop of Santiago de los Caballeros and president of the Dominican Episcopal Conference, thanked the national organizing committee. He received the golden rose, a gift of the Pope to the Blessed Virgin and, on behalf of the bishops, he presented the Pope with an image of Our Lady of Altagracia in high relief. At the end of all the acts, the venerated image returned to its Basilica.
Needless to say, the applause for the image of Our Lady of Altagracia was very strong, both at its entrance to the primate cathedral and to the Olympic Stadium.
The three crowns of Our Lady of Altagracia.
Pope St. John Paul II, on the occasion of his second trip to the Dominican Republic, for the celebration of the 500th anniversary of the discovery of America, on October 12, 1992, crowned the Virgin of Altagracia in her Basilica in Higüey. And so we speak of the three crowns of the Virgin of Altagracia: the one of the painting, the one of the centennial that was celebrated this year and the one made by St. John Paul II, which in this month of October celebrates its 30th anniversary.
It only remains to say that -thanks to God through the intercession of our Protectress- this activity has been a great occasion to kindle the devotion of the Dominican people, dormant due to the long period of the pandemic.
The authorJosé Francisco Tejeda
Omnes Correspondent in the Dominican Republic
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Contemplative and contemplated
Book
TitleContemplative and contemplated
AuthorCarlos Chiclana
Pages: 89
Editorial: Day Ten
City: Madrid
Year: 2022
The psychiatrist Carlos Chiclana has published a short work on Christian contemplation. Following the teachings of St. Josemaría, with great simplicity, he explains how a Christian can be truly contemplative in the midst of the prosaic occupations of everyday life. The text is structured through the main texts of the founder of Opus Dei on this question, but also enters into dialogue with the ideas of classical authors, such as St. Teresa and St. John of the Cross, and modern ones, especially Pablo d'Ors.
One of the most interesting aspects of the book is the importance it gives to the unity between spiritual growth and balanced human development. In this sense, it is noticeable that it is written by a Christian doctor. Although the book does not make explicit reference to the very fashionable meditation techniques, such as yoga or mindfulnessThe underlying ideas are in line with the acceptance of serene reality and abandonment, which is not total passivity, in the arms of God the Father.
The subtitle of the work is "your life to the fullest", because Chiclana bets on an interior life that aspires to the highest intimacy with God without moving away from ordinary occupations.
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Welcoming Lazarus, the seventh brother, into our home. 26th Sunday in Ordinary Time (C)
Andrea Mardegan comments on the readings for the 26th Sunday in Ordinary Time and Luis Herrera offers a short video homily.
The prophet Amos attacks the immoderate use of wealth by the aristocrats and potentates of Samaria, their luxurious houses that archaeology has brought to light, and prophesies its end with the exile, which will come true in 722 B.C. when the Assyrians, with Sargon II, destroy Samaria deporting its inhabitants to Mesopotamia: vanity of the accumulated wealth.
Paul writes to Timothy: "You, however, man of God, flee from these things." He refers to what he said immediately before: "Those who desire to be rich succumb to temptation, entangle themselves in a snare, and fall prey to many foolish and harmful desires, which plunge men into ruin and perdition. For the love of money is the root of all evils, and some, dragged by it, have turned away from the faith and have brought many sufferings upon themselves." And he invites his disciple to "justice, piety, faith, love, patience, meekness", and to fight the good fight of faith.
The verse before the Gospel gives us a key to reading the parable of the rich man and poor Lazarus: "Jesus Christ, being rich, became poor for your sake, so that you might be enriched by his poverty". That poor man thrown at our door is, therefore, Christ who wants to save us: "By his wounds we are healed". Jesus addresses the Pharisees, showing them a picture of them, that of the rich man clothed in purple and linen, so that they may be converted while they live, realizing that the poor man is at their door, so that they may come to his aid and receive the salvation that Christ will conquer on his cross: "Come, you blessed of my Father... for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me". He shakes them out of the abyss that they themselves have built against other men, even with prayer: "O God, I thank you that I am not like other men, thieves, unjust, adulterers, nor like this tax collector". The rich man, once dead, realizes that he is Abraham's son and that he has five brothers, six counting him, and he worries about them. But he should have lived as a son in life, distributing his goods, and welcoming Lazarus, which means "God saves," into his house as a seventh brother, a sign of fullness in brotherhood. The rich used to wipe their hands clean of the grease from the banquet with bread crumbs which they then threw on the ground, but Lazarus could not even reach these, for he lay outside their door. Only the dogs had pity on him, which in the eyes of the Pharisees also meant: the pagans. But to be converted does not require extraordinary deeds: one must listen to the word of God, of Moses and the prophets.
The homily on the readings of Sunday 26th Sunday
The priest Luis Herrera Campo offers its nanomiliaa small one-minute reflection for these readings.
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Juan Carlos Elizalde presides over the 30th Family Day in Torreciudad
After two years of pandemic without being able to be celebrated, a new Marian Family Day was held in Torreciudad on September 17.
RelatedÁngel LasherasOne of our objectives is to make Torreciudad known to a wider public".Day of the Virgin in Torreciudad: "Together with Her, everything is arranged".Covadonga, pilgrimage destination
Ángel LasherasOne of our objectives is to make Torreciudad known to a wider public".Day of the Virgin in Torreciudad: "Together with Her, everything is arranged".Covadonga, pilgrimage destinationThe Sanctuary of Torreciudad celebrated today the 30th Marian Family Day, which brought together nearly nine thousand pilgrims from all over Spain. The participants joined in Pope Francis' request that their homes be "seeds of coexistence, participation and solidarity".
Families have prayed for the end of the war in Ukraine and have joined in an emotional applause to a group of 30 Ukrainian refugees who arrived from Selva del Camp (Tarragona) and welcomed by the NGO Coopera Acción Familiar and for SOS Ukraine.
The attendees arrived in Alto Aragón to participate in the multitudinous Eucharist presided over by the Bishop of Vitoria, Juan Carlos Elizalde, and celebrated on the esplanade of the sanctuary. During the celebration the choirs of the schools Tajamar (Vallecas, Madrid) and Alborada (Alcalá de Henares) sang.
At the end, the rector of Torreciudad, Ángel LasherasThe Pope read a message addressed to families in which he asked them to be "the welcoming face of the Church, to build big-hearted families that transmit the faith and rebuild the fabric of society". Before concluding the message with his apostolic blessing, Pope Francis prayed that they "do not forget him in their prayers for his mission at the head of the whole Church".
A family project
In his homily, the Bishop of Vitoria encouraged each attendee to consider before the beginning of the school year, "the family project", to "rescue the promise of happiness that God made to you in your family and that helps you in the face of conflicts, illnesses, debts, separations, absences and deceased".
Bishop Elizalde stressed to the parents that "life is great because of the people we accompany, it is a treasure because of the people who grow up with you". He asked to value "the small and the fragile, where the maturity of the family is at stake in a society that tends to opt for the throwaway culture".
Finally, he encouraged us to avoid arguments, blaming or dirty laundry: "we poison ourselves," he said, "when we look for culprits. And he asked himself: "Where do I have to help, who needs me, what are they crying out for, what is my contribution going to be this year?
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Migration is not a problem, it is an opportunity
The 108th World Day of Migrants and Refugees is being celebrated in Spain with a particular emphasis on the work that the Spanish Church is already doing in this task, which is at the heart of Pope Francis' pontificate.
On Sunday, September 25, the Church celebrates the 108th World Day of Migrants and Refugees. One of the first days to be celebrated in the Church, it was born to accompany those Catholics who found themselves in areas of difficult pastoral care or outside their communities.
Today, more than a century later, as Xabier Gómez points out, director of the Department of Migration of the Spanish Episcopal Conference "has a much broader perspective". This year, moreover, the EEC wanted to emphasize the localization and concreteness of the work with migrants and with them; hence the motto of the Day "Building the future with migrants and refugees" is added to the adverb "...".here"Here we build a future with migrants and refugees". A way, along with the graphic expression of the locator that can be seen on the posters for this day, to make it present and evident that "the Church in Spain is already building that future with migrants," as Gomez points out. Likewise, he invites a commitment "from each place where this poster is placed, each parish or community..."
An opportunity, not a danger
Xabier Gómez pointed out that one of the main concerns of the pastoral ministry is "the need to stop looking at migrants as strangers; otherwise we will not have a relationship of equals with them, of brothers, of neighbors".
This is a reality that we see every day, especially in countries such as Spain: migrants now make up a large number of our fellow citizens and, therefore, of parishioners in parishes and faith communities.
In this sense, Gómez emphasized, in "our Christian communities we have an important idea to promote missionary communities that help us to understand that migration is not a problem, but an opportunity. Migrants revitalize our communities, parishes and consecrated life.
In addition to the faithful, men and women of various nationalities of origin or first generation Spaniards are those who attend Spanish seminaries, religious orders... etc.
With an eye not only on this day, but also on the whole development of life, for Xabier Gómez, it is very important "to transmit positive narratives. The reality is that migrants contribute much more positive things when they are well integrated than negative things. It is important to emphasize what migrants bring".
Rejection of poverty rather than race
One of the ideas that the director of the Secretariat for Migration of the EEC wanted to highlight is that of working with migrants, "not only to be spokespersons but to listen to what migrants are looking for and to build that future with them". As the Pope Francis' message for this Migrants and Refugees Day "Building the future with migrants and refugees also means recognizing and valuing what each of them can contribute to the building process."
To this end, he stressed the need to facilitate the full integration of migrants, especially with regard to obtaining work permits and citizenship.
In fact, Gómez pointed out, "more than racism, the fear or rejection of migrants is motivated by their situation of poverty or social exclusion, not by race".
In this line, he wanted to emphasize that, when working for full inclusion, to avoid the chronification of poverty of these migrants, "there are results".
Addressing the reality of migration, Xabier Gómez pointed out, is not easy. Today's world is marked by migratory flows due to different causes: wars, climate displacement, refugees, poverty... which have changed the landscape of aging continents such as those that make up the nations of the West.
"Migrations reflect the fact that everything is connected, as the Pope reminds us in Laudato SiIn this matter, "pretending to apply simple recipes for a complex problem is complicated," said Gómez.
Positive experiences
The 108th World Day of Migrants and Refugees It has also been a time to learn about the experiences and stories of many of these people who make up our social and faith communities and who must find a place of welcome and integration in the Church. This was also pointed out by the Spanish Bishops in their message for this day in which they point out "the challenge of continuing to build hospitable communities in all aspects, not delegating or encapsulating attention to migrants as a peripheral aspect of pastoral care, but grafting it onto catechesis, preaching, prayer and management".
For the Church, Xabier Gomez stressed, "the work with migrants and displaced persons is the same for those who come from Ukraine as for those who arrive on a boat".
More and more in our parishes and communities we see that these people not only receive help but give the best of themselves and support, with their work or their gifts, the various fields of pastoral work, "revitalizing and rejuvenating our masses and our villages".
In this regard, the director of the Migration Department of the EEC wanted to highlight the example of the Rural World Table in which many families who come to our country are facilitated access to villages with small populations, which has led to the revitalization of areas with aging populations.
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Formation course for new bishops to transmit the "joy of the Gospel".
More than three hundred new bishops gathered in Rome for a training course on how to face their responsibilities.
The meaning and horizons of a Synodal ChurchThe following are some of the themes of the course: education for synodal leadership; crisis management, with special attention to abuse; the Church in post-modern society after the pandemic; canonical experience for the administration of a diocese; living in the media world beyond the technocratic paradigm; the family and universal fraternity; episcopal holiness in the Catholic communion. These are the topics of the annual course promoted by the Dicastery for Bishops together with the Dicastery for the Oriental Churches, for the formation of newly ordained prelates.
Dedicated to the theme "Proclaiming the Gospel in a time of change and after the pandemic: the service of the bishop," the seminar began last Thursday, 1 Thursday, at the Ateneo Regina Apostolorum, with a Mass presided over by Cardinal Secretary of State Pietro Parolin. Due to the large number of prelates participating, a total of 344, two rounds will be held this year. In the first round, 154 bishops participated: 109 from the territories under the jurisdiction of the Dicastery for Bishops called to the episcopate between August 2019 and August 2020, and the remaining 45 from the dioceses referred to the Dicastery for the Oriental Churches.
Among others, several heads of dicasteries participated as speakers.
Training for bishops
The idea that inspired the organization of the course - emphasizes a communiqué from the Holy See - "arose from the desire to facilitate for the bishops a collegial reflection on their ministry in the current context of the Church on the synodal journey, within a world shaken by the painful geopolitical changes that are taking place". What pastors do the people of God need today? What spiritual traits should qualify their identity as believers and animate their pastoral charity?
People evaluate our credibility as ministers by the interior serenity with which, even in adverse circumstances, we know how to transmit the "joy of the Gospel". In fact, it is the latter, the true compass of the pontificate of Francis since the Apostolic Exhortation Evangelii Gaudium, that guides our discernment. A joy that is neither random nor shaped by external contingencies, but which finds substance and meaning in the life of Jesus.'
In this perspective of service, as Cardinal Prefect Marc Ouellet repeated during the Mass in St. Peter's Basilica on September 8, "these are days of concrete learning of the meaning of the belonging of each Bishop to the College of the Successors of the Apostles, 'cum Petro et sub Petro`. It is a week of sacramental fraternity that symbolizes the communion of all these missionary disciples, called to the fullness of the priesthood, for the pastoral service of the People of God in their journey through history".
Getting to know the Holy See
Concrete learning is also favored by getting to know the institutions of the Church and the people who serve in them. In this sense, the Dicastery for the Oriental Churches, by welcoming the group of 45 newly ordained bishops belonging to the Churches and territories under its jurisdiction, allowed the Superiors and Officers to meet the new bishops, offering them at the same time the opportunity to get to know the faces and names of those in Rome who work in the service of their Churches in the name of the Holy Father.
On the morning of Friday 9, Cardinal Prefect Leonardi Sandri presided over the Eucharistic celebration in the Latin rite, delivering the homily, followed by a working session in which the functioning of the Dicastery and its place within the Apostolic Constitution were presented. Praedicate Evangelium with a report by Archbishop Giorgio Demetrio Gallaro, Secretary. A space was dedicated - according to a note from the Dicastery - to administrative matters, with an explanation of how it is also possible to support the respective Churches materially thanks to the contributions of a number of benefactors, in particular the Holy Land Collection, the CNEWA and a small percentage of the Missionary Collection.
Practical issues
The occasion was also an opportunity to underline the importance of having clear criteria of transparency, taking advantage of all the forms of consultancy and collaboration also in the economic field provided for by ecclesiastical law.
During the sessions - the communiqué of the Dicastery for the Oriental Churches continues - mention was also made of the planned development of two computer platforms for the management of grants and ROACO (Riunione Opere Aiuto Chiese Orientali) projects with the collaboration of the Data Processing Center of the Secretariat for the Economy, the creation of a connection and communication site for the Oriental Churches and the need to guarantee social security forms for elderly or sick priests in very poor or under-served contexts.
Audience with the Pope
Received in audience on September 8 by Pope Francis in the Clementine Hall, the participants in the seminar "were able to experience an authentic moment of communion with the Successor of Peter, sharing the experience of his ministry and drawing inspiration from the Pope's wise discernment on the various questions that were put to him".
Recalling the Holy Father's address to the bishops of the mission territories exactly four years earlier at a seminar of the Congregation for the Evangelization of Peoples. The healthy concern for the Gospel at the origin of his heartfelt appeal: "Dear brothers, be wary, I beg you, of the lukewarmness that leads to mediocrity and laziness, that 'démon de midi'. Beware of that. Be wary of the tranquility that shuns sacrifice; of the pastoral haste that leads to impatience; of the abundance of goods that disfigures the Gospel. Don't forget that the devil enters through the pockets, hey! Instead, I wish you a holy restlessness for the Gospel, the only restlessness that gives peace".
The authorAntonino Piccione
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A Catholic proposal for a "credible peace negotiation" in Ukraine in 7 points
Stefano Zamagni, president of the Pontifical Academy of Sciences, presented some firm points "for a credible peace negotiation".
Related"Catholics in Russia, Ukraine, Kazakhstan, Belarus, are united."Chaplain Ivan Lypka: "Ukraine wants to live in freedom. This has to be stopped"The conflict in Ukraine and the lost fraternity
"Catholics in Russia, Ukraine, Kazakhstan, Belarus, are united."Chaplain Ivan Lypka: "Ukraine wants to live in freedom. This has to be stopped"The conflict in Ukraine and the lost fraternityOriginal text of the article in Italian
In a few days, seven months of senseless conflict will be over in Ukraine which is causing destruction and death, as well as putting the entire world under siege due to the economic and social consequences of the war.
It is not that there are no wars in other parts of the world - as has been repeatedly pointed out by the Pope FrancisBut we feel this clash all the more acutely both because it takes place on our doorstep and because it affects the material day-to-day of our lives.
Since the beginning of the war unleashed by Russia, Pope Francis has called for an end to the hostilities more than 80 times and has described the fighting as monstrosity meaningless, from heresy... of madness. He insisted on the path of dialogue without further pretensions, and that Christians implore God for the gift of peace through constant prayer.
Dialogue
In his press conference with journalists on his return from Kazakhstan, he said that, even if it costs money, it is necessary to "talk" with the enemy, because the priority is the lives to be saved and the end of the fighting. Then there will be time to settle things according to justice, assessing the responsibilities of each one, but the urgent thing is to stop as soon as possible.
According to the latest news from the war zones, Ukraine seems to be regaining part of the territories previously seized by the Russian army. Although this scenario may represent an element of optimism towards the conclusion of the conflict with the complete withdrawal of the occupiers, it cannot be ruled out that the opposing side is (re)preparing an even more violent offensive. Let us hope not.
Peace builders
At this juncture, an explicit proposal emerges from the Catholic side to reach as soon as possible a definitive peace at least in this area of Eastern Europe. It bears the signature of none other than the president of the Pontifical Academy of Sciences, the Italian Stefano Zamagni, who in this case is the spokesman for the broad magisterium on the call to be "builders of peace". A renowned economist and academic, he was also one of the main collaborators of Pope Benedict XVI in the drafting of the Encyclical Caritas in veritate.
In Italy, Zamagni is also the inspirer and founder of a "Christian-inspired", centrist and popular political group called "Insieme", which places work, family, solidarity and peace at the top of its agenda. For this reason, he has written a long contribution that reviews the steps that led to the conflict, but at the same time establishes some firm points "for a credible peace negotiation".
These are seven points that the author has reason to believe can be "favorably received by the conflicting parties" if the proposal is "properly presented and wisely handled through diplomatic channels."
After all, concludes Zamagni, "peace is not an unattainable goal because war is not something that happens like an earthquake or a tsunami; it is the result of the choice of the people who desire it". And so is peace.
The seven points of the proposal
Here are the seven points of the peace proposal signed by the President of the Pontifical Academy of Sciences:
First: "The neutrality of Ukraine renouncing its national ambition to join NATO, but retaining the full freedom to be part of the EU, with all that that means."
Second: "Ukraine obtains the guarantee of its sovereignty, independence and territorial integrity; a guarantee provided by the 5 permanent members of the UN (China, France, Russia, the United Kingdom and the United States), as well as by the EU and Turkey."
Third: "Russia maintains de facto control of Crimea for several more years, after which the parties seek, through diplomatic channels, a de jure permanent settlement. The local communities enjoy facilitated access both to Ukraine and Russia, as well as freedom of movement of people and financial resources".
Fourth: "Autonomy of the Lugansk and Donetsk regions within Ukraine, of which they remain an integral part, economically, politically and culturally."
Fifth: "Guaranteed access for Russia and Ukraine to the Black Sea ports, for the conduct of normal commercial activities".
Sixth: "Gradual lifting of Western sanctions on Russia in parallel with the withdrawal of Russian troops and armaments from Ukraine."
Seventh: "Establishment of a Multilateral Fund for the Reconstruction and Development of the destroyed and severely damaged areas of Ukraine, a fund to which Russia is called upon to contribute on the basis of predefined criteria of proportionality."
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In 7 points, a catholic proposal for "a credible negotiation of peace" in Ukraine
Stefano Zamagni, president of the Pontifical Academy of Sciences, presented some of the key points "for credible peace negotiations".
Testo del articolo in inglese qui
In a few days seven months of the senseless conflict in Ukraine, which is causing destruction and death, as well as putting the whole world under siege due to the economic and social consequences of the war, will be completed. Not that there are no wars in other parts of the world - as Pope Francis has repeatedly made clear - but we see this conflict as more pressing both because it is taking place at our doorsteps and because it is affecting the material daily life of our existence.
Since the beginning of the war waged by Russia, Pope Francis has called for an end to the hostilities more than 80 times, and has described the clashes as senseless monstrosities, insanity... folly. He has insistently called for the path of dialogue without other pretensions, and for Christians to implore God's gift of peace through constant prayer.
Dialogue
In his press conference with journalists returning from Kazakhstan, he stated that, even at the cost, it is necessary to "talk" with the enemy, because the priority is the human lives to be saved and the end of the conflicts. Then it will be time to put in place the things according to justice, assessing the responsibilities of each one, but the urgency is to strike as soon as possible.
According to the latest news coming from the war zones, it seems that Ukraine is recapturing part of the territories previously held by the Russian army. If on the one hand this scenario may represent an element of optimism towards the conclusion of the conflict with the complete withdrawal of the occupants, it is not excluded that on the other hand an even more violent offensive is being (re)prepared. We hope not.
Costruttori di pace
In this frangente, an explicit proposal is emerging from the Catholic side to arrive as soon as possible to the definitive peace at least in this area east of Europe. It bears the signature of none other than the President of the Pontifical Academy of Sciences, the Italian Stefano Zamagni, who in this case is the spokesman of the vast magisterium on the call to be "builders of peace". A noted economist and academic, he was also one of the main collaborators of Pope Benedict XVI for the establishment of the Encyclical. Caritas in veritate.
Zamagni, in Italy, is also the inspirer and founder of a "Christianly inspired" political group, centrist and popular, called "Insieme", which puts work, family, solidarity and peace at the top of its program. Therefore, in this book, he has written a long contribution that retraces the steps that have led to the conflict, but at the same time, he makes some strong points "for a credible negotiation of peace".
It is about seven points on which the judge has reason to believe that they can be "favorably accepted by the parties in conflict" if the proposal is "appropriately presented and wisely managed through diplomatic channels". Overall, says Zamagni, "peace is not an irrational objective because war is not something that strikes like an earthquake or a tsunami; but it is the result of the choice of people who want it. And so is peace.
The 7 points of the proposal
Ecco i sette punti della proposta di pace firmata dal Presidente della Pontificia Accademia delle Scienze:
PrimoThe "Neutrality of Ukraine, which renounces the national ambition to join NATO, but retains the full freedom to become part of the EU, with all that this means".
SecondoThe Ukraine has the guarantee of its own sovereignty, independence and territorial integrity; a guarantee assured by the 5 permanent members of the United Nations (China, France, Russia, UK, USA) as well as by the EU and Turkey.
TerzoRussia retains de facto control of the Crimea for a number of years yet, given that the parties close, through diplomatic channels, a permanent de jure system. The local communities enjoy facilitated access both to Ukraine and to Russia; in addition to the freedom of movement of persons and financial resources".
QuartoAutonomy of the regions of Lugansk and Donetsk within Ukraine, of which they remain an integral part, under economic, political and cultural aspects".
FifthThe company's main objective is to guarantee access to Russia and Ukraine to the ports of the Black Sea, for the development of normal commercial activities.
SestoThe gradual removal of Western sanctions against Russia in parallel with the withdrawal of Russian troops and weapons from Ukraine".
SettimoCreation of a Multilateral Fund for the Reconstruction and Development of the disputed and seriously neglected areas of Ukraine, a fund to which Russia is asked to contribute on the basis of predefined proportionality criteria".
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Die alljährliche Maria Namen-Feier : Ein starkes Glaubenszeugnis Österreichs
The annual Feier des Namens Mariens - a major event of the Austrian Glaubünden. Since 1958, the "Gebetsgemeinschaft für Kirche und Welt" has organized the "Feier des Namens Mariens" for two days on September 12.
Der Artikel in seiner Originalfassung auf Spanisch hier
The year 1683, September 12, is written. In front of the Wiener Toren there was a Turkish army with 200,000 men. More than 150 years ago, Sultan Süleyman I. Sultan Süleyman I. did not succeed in taking over the capital city, the centerpiece of the Habsburg Empire. Doch nun nun steht dem Erfolg von Kara Mustapha angesichts seiner überlegenen Streitmacht wohl nichts mehr im Weg. Zwar hat sich zur Befreiung Wiens ein Entsatzheer formiert: Kaiserliche Truppen, Bayern, Sachsen, vor allem Polen unter König Jan III. Sobieski, but what are these 65,000 people doing against a terrible war? However, the Viennese are relying on the help of Gottes and the courage of their mothers: On September 12, Marco d'Aviano's selfsame Marco d'Aviano was sent to the north over the city's northernmost Kahlenberg in the Hl. Messe den Schutz des Allmächtigen. Dann, mit dem Banner der Schutzmantelmadonna an der Spitze, erfolgt der Angriff von der Höhe über die Abhänge hinunter auf die Stellungen der Belagerer. They are so overpowering that they flow in all directions and many other obstacles are left behind, including kanonen, from which the "Pummerin", the biggest Austrian clown in the Stephansdom, the cathedral of Vienna, is taken later. As a thank you to Mary, Pope Innocence received Papst Innozenz for the feast of Mary's name on the feast of Mary's name for the whole Church. Pope Pius celebrates the feast on September 12. In Austria, the feast of Mary's name is actually celebrated as a festival.
The "Rosenkranz-Sühnekreuzzug": About Peace in the World
We write the year 1947, on February 2: "What was almost 300 years ago, the time was coming to an end, in war and disaster against an Englishman's faith, will now, at the end of the Second World War, only be peace. Otto Pavlicek, born 1902 in Innsbruck, raised and raised in Gottferne and then moved to the Church, in 1937, received his certificate: at the age of 35, he entered the Franziskanerorden and received the Petrus order. In 1941 he became a priest. He had to return to the military and became a doctor. One year after the war, he was sent to Mariazell for his glorious death and was deeply saddened by his death in Austria. Da hat er eine innere Eingebung: Er vernimmt die Worte - Worte der Gottesmutter in Fatima: "Tut, was ich euch sage, und ihr werdet Frieden haben." Daraufhin Petrus Pavlicek on February 2, 1947, the Rosenkranz-Sühnekreuzzug (RSK), a Gebetsgemeinschaft of Rosenkranzbetern: Gebet zur Bekehrung der Menschen und um den Frieden in der Welt.
However, it is also about Austria's freedom from the four wars that have been going on in Austria since the end of the Second World War. Therefore, many Austrian politicians, such as the former Bundeskanzler Leopold Figl and his colleague Julius Raab of the Gebetsgemeinschaft, are also involved. With support in Vienna's industrialized world, the number of members rose sharply: in 1950 there were 200,000, in 1955 over half a million. P. Petrus also had the opportunity to hold a series of sessions, which were held every year around 12 September, the Feast of Mary's Name, and again many of them came: in 1953 there were 50,000, in 1954 80,000 members. As in Russia in 1955, against all expectations, the punishment for the state treaty and thus for the freedom of Austria, many of them saw their death sent to the Gottesmutter. So says the former Bundeskanzler Julius Raab: "If it had not been so often the case that so many countries in Austria would not have been able to achieve this".
Die Maria Namen-Feier
In order to continue to place its trust in the name Maria, the RSK community - now also the "Community for the Church and the World" - has been celebrating the second "Maria Name Fair" since 1958 around September 12. Every year, it takes place in the Vienna Stadthalle - a place for large events, for example, the exhibition of artists and artists. - tausende Gläubige mit Dutzenden von Priestern und auch Bischöfen zum gemeinsamen Gebet, zum Glaubenszeugnis und zur Hl. Messe. Since 2011, the faith has been in the heart of Vienna. Every year they come from Rome, from Papst, Gruß- and Segensworte for the participants. Each year the faith will be on a different theme: 2020, the year of the Pandemic, will be the "Journey to Jesus", 2021 will be about the Synodalität of the Church. After the Eucharistic celebration, we will go in procession through the inner city of Vienna with the Fatimastatue to the end of the Seige to the Hof before the seat of the President of the Federal Republic of Austria.
In the current Jubilee year of the 75th anniversary of the RSK, the Festprediger of the Maria Namen-Feier, Cardinal Christoph Schönborn, Archbishop of Vienna, and Franz Lackner, Archbishop of Salzburg and following the tradition of the "Primas Germaniae", asked: "What are we doing today? Und was hoffen wir als Betende heute noch?" - auch angesichts des Krieges in der Ukraine.
The single most important answer was: The world needs the peace today as much as it did 75 years ago! Kardinal Schönborn praised the anwesenden Gläubigen: "Seien wir unbesorgt - selbst wenn wir weniger werden. After all, the power of the reality of God's love is stronger than our human weakness." Die Aufgabe des Beters bestehe daher darin, für den Nächsten, ja, für die Welt "in die Bresche zu steigen." "Auch wenn der moderne Mensch vergessen hat, dass er Gott vergessen hat", meinte Erzbischof Lackner, dürfe die Antwort darauf jedoch nicht Resignation sein, sondern die feste Hoffnung darauf, dass die Sehnsucht des Menschen nach Erlösung und Gerechtigkeit stärker sind als die Gleichgültigkeit. "Even if we seem to be able to do nothing with our Rosenkränzen - there, where the joy of God is, it will grow. Wo wir uns von der Not der Leidenden betreffen lassen und diese vor Gott tragen, da wird unser Gebet erhört werden."
In the past 60 years, the RSK has been active in Austria, particularly in Germany. Today it has about 700,000 people in 132 countries. He wants to promote a strong, oriented Marian devotion to the Holy Spirit, because Mary is a safe way to Christ. As helpers, the "Mother of the Glaciers" gives the Rosenkranz an die Hand. Wach gehalten werden soll auch der Gedanke der stellvertretenden Sühne - nach dem emeritierten Papst Benedikt XVI. eine "Urgegegegebenheit des biblischen Zeugnisses". The RSK would also like to encourage the support and support for the teaching of the Church in the future. As a member of the Gebetsgemeinschaft, one should at least be aware of the significance of the Rosenkranzes, and as a result of the Rosenkranzes, the work should be carefully and helpfully carried out, as well as the lessons and lessons learned, also in the case of the most important Swiss people.
P. Petrus Pavlicek, was born in 1982. His self-proclaimed process was completed in 2001 in Vienna and will be continued in Rome.
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Celebration of Mary's name in Austria: "Under your protection we take refuge..."
The annual celebration of the Name of Mary: a strong witness to the Austrian faith. Since 1958, the "Community of Prayer for the Church and the World" has organized the "Celebration of the Name of Mary" for two days around September 12.
Text of the article in German here
The year is 1683, September 12. A mighty Turkish army of 200,000 men is at the gates of Vienna. More than 150 years ago, in 1529, Sultan Suleyman I had failed in his attempt to conquer the imperial city, the center of the Habsburg empire. But now, given his military superiority, nothing seems to stand in the way of Kara Mustafa's success.
Trusting in his name
It is true that a supporting army was formed to liberate Vienna: imperial troops, Bavarians, Saxons, and above all Poles, under the command of King Jan III Sobieski, but... what are these 65,000 men against a force three times greater? But the Viennese trusted in God's help and in the intercession of their Mother: on September 12, Blessed Marco d'Aviano implored the protection of the Almighty at Holy Mass celebrated on Mount Kahlenberg, which rises above the city in the north. Then, with the banner of the Virgin protecting with her mantle at its head, the attack on the besiegers' positions takes place from above and down the slopes. Despite their numerical superiority, the latter are so surprised that they flee in haste and leave behind many pieces of their equipment, among them the cannons from which the "Pummerin", the largest bell in Austria, which hangs in the temple of St. Stephen, the cathedral of Vienna, will later be cast. In thanksgiving to Mary, Pope Innocent introduces for the whole Church the feast of the Name of Mary on the Sunday after the Nativity of Our Lady. Pope Pius moved it to September 12. In Austria, the feast of the Name of Mary is truly celebrated with great festivity.
The "Rosary Reparation Crusade": for world peace
It is the year 1947, and it is February 2: what almost 300 years ago, in keeping with the times, was believed and prayed for in war and battle against an unbelieving enemy, now, on the ruins of the Second World War, will serve only for peace. Otto Pavlicek, born in Innsbruck in 1902, who had grown up far from God and for some time abandoned the Church, underwent his conversion in 1937: at the age of 35 he entered the Franciscan Order and received the religious name of Petrus.
In 1941 he was ordained a priest. He had to enlist in the army and became a doctor. One year after the end of the war, he gives thanks in Mariazell She prayed for her happy return home and prayed for Austria, her homeland, with deep concern. Then he had an inner inspiration: he heard the words spoken by Our Lady at Fatima: "Do whatever I tell you and you will have peace". Peter Pavlicek founded on February 2, 1947 the "Rosary Reparation Crusade", a community of people who pray the rosary: prayer for the conversion of people and for peace in the world.
But Austria's freedom from the four victorious powers that have occupied Austria since the end of World War II is also at stake. This is why senior Austrian politicians, such as the then Federal Chancellor Leopold Figl and his successor Julius Raab, are also joining the prayer community.
The number of members increased rapidly, the community received support from the Archdiocese of Vienna: in 1950 there were 200,000 members, in 1955 more than half a million. Fr. Peter also called on the people to take part in atonement processions, which were now organized every year around September 12, the feast of the Name of Mary, and again many of the faithful came: in 1953 there were 50,000, in 1954 there were 80,000 participants.
When Russia gave its consent, against all odds, to the State Agreement in 1955 and thus approved Austria's freedom, many saw in this the fulfillment of their petitions to Our Lady. The then Federal Chancellor, Julius Raab, expressed himself thus: "If so much prayer had not been said, if so many hands in Austria had not been folded in prayer, we probably would not have succeeded".
The Feast of the Name of Mary
In order to continue praying together with confidence in the Name of Mary, the "Rosary Reparation Crusade" - today also called "Community of Prayer for the Church and the World" - has been organizing the "Celebration of the Name of Mary" for two days around September 12 since 1958.
Every year, thousands of believers and dozens of priests and bishops gather in Vienna's "Stadthalle" - a venue for major events, e.g. music concerts and the like - to pray together, give witness to the faith and to celebrate Holy Mass. Since 2011, the celebration has taken place in the Vienna Cathedral. The Pope sends his greetings and blessings to the participants from Rome.
Each year the celebration has a different theme: in 2020, the year of the pandemic, it was called "On the Way to Jesus"; in 2021 it was about the synodality of the Church. After the Eucharistic celebration, the statue of Fatima is carried in procession through the center of Vienna to the courtyard in front of the official residence of the Federal President of Austria for the final blessing.
In the jubilee year of the 75th anniversary of the Rosary Reparation Crusade, the guest preachers at the celebration of the Name of Mary, Cardinal Christoph Schönborn, Archbishop of Vienna, and Franz Lackner, Archbishop of Salzburg and "Primas Germaniae" according to tradition, asked themselves, "Is it of any use to pray? And what do we hope for today, as people who pray?" also in connection with the war in Ukraine.
The unanimous response was: prayer for peace is as necessary today as it was 75 years ago! Cardinal Schönborn encouraged the faithful present: "Let us not worry, even if there are fewer of us. For the power of God's reality is stronger than our human weakness".
The task of the prayerful, he said, is therefore to "get down to work" for one's neighbor and for the world. "Even if modern man has forgotten that he has forgotten God," Archbishop Lackner said, nevertheless the response must not be resignation, but firm hope that man's longing for redemption and justice is stronger than indifference. "Even though it may seem that we are powerless with our rosaries, it will grow where there is longing for God. When we let the plight of the suffering affect us and bring it before God, our prayer will be heard."
In the 1960s the Rosary Reparation Crusade spread outside Austria, at first mainly in Germany. Today, some 700,000 people in 132 countries belong to it. The Rosary Reparation Crusade wants to promote a deeper devotion to Mary, based on Holy Scripture, because Mary is a sure way to Christ.
The "Mother of believers" places the Rosary in their hands as a help. We must also keep alive the idea of vicarious atonement, which, according to Pope Emeritus Benedict XVI, is a "primordial fact of biblical witness".
The Rosary Reparation Crusade also wants to move to prayer and sacrifice for the conversion of sinners. The members of the Community of Prayer should pray daily at least one mystery of the Rosary and, as a fruit of the Rosary, do the work conscientiously, be helpful and bear sufferings and sorrows with patience, also in a spirit of vicarious expiation.
Fr. Petrus Pavlicek died in 1982. The diocesan phase of his beatification process was closed in 2001 in the Archdiocese of Vienna, and has been continuing in Rome ever since.
The authorFritz Brunthaler
Austria
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The Queen's farewell and last legacy
The passing of Queen Elizabeth II signifies the end of an era. She has been the longest reigning monarch in British history and has been admired not only in her own nation, but around the world.
Original text of the article in English
Elizabeth II was so ingrained in British culture and life that it seemed she was immortal and always would be. Thousands upon thousands flocked to London, queuing for 14 hours, if not more, to pay their last respects to Her Majesty as she lay in Westminster Hall.
Leaders from around the world have flown to London to attend the funeral, which has been marked as a national holiday; and countless people have tuned in on television, radio and the Internet to follow the ceremony.
Responsibility, service and faith
Despite her frail health and advanced age, the Queen never abdicated and remained in office until her last breath, considering it a lifelong duty.
Queen Elizabeth II's service to her nation and to the Commonwealth serves as a continual reminder that, regardless of a person's status, age or stage of life, they always have an invaluable service to offer others; and it is never without value, nor should it be abandoned. As she said, even before she became Queen, on her twenty-first birthday in 1947: "I declare before you all that my whole life, whether long or short, will be dedicated to your service.".
Recently, the Queen even reaffirmed this commitment during her thank you message for the Platinum Jubilee 2022 weekend: "My heart has been with all of you; and I remain committed to serving you to the best of my ability."
From a tender age, Queen Elizabeth II saw the great responsibility she had within society. For example, at the age of 14, she and her sister, Princess Margaret, made a radio broadcast to offer hope and comfort to other children living through the terrors of World War II. Moreover, from a very young age she always reminded the public that her role was based on the Christian faith. As he once said, "For many of us, our beliefs are of fundamental importance. For me, the teachings of Christ, and my own personal accountability to God, provide a framework within which I try to conduct my life. I, like many of you, have found great comfort in difficult times in the words and example of Christ."
As Supreme Governor of the Church of England she was charged with the duty of defending the Protestant faith. She was even given the title of "Defender of the Faith". This was a title originally rewarded to Henry VIII by Pope Leo X for the Tudor king's defense of the seven sacraments, which he later renounced; and then abrogated by Queen Mary I, finally being reinstated during the reign of Queen Elizabeth I.
During the time of Queen Elizabeth II she recognized and celebrated other faiths. As she said at the Interfaith Reception, at Lambeth Palace, on February 15, 2012 "Indeed, faith groups have a proud record of helping those most in need, including the sick, the elderly, the lonely and the disadvantaged. They remind us of the responsibilities we have beyond ourselves."
Elizabeth II and the Catholic Church
For the Catholic Church, it could be said that he helped advance relations, even accepting conversions within his own family. This is quite significant, since before the reign of Queen Elizabeth II the first sovereign of Great Britain to visit the Pope was King Edward VII in 1903, after three and a half centuries, followed by King George V in 1923.
Elizabeth II met five Popes, four as Queen, and coincidentally her death occurred on an important feast celebrated within the Catholic Church, the Nativity of Our Lady.
Catholics have joined in mourning for the death of the Queen Elizabeth II and in England a requiem Mass was celebrated by the President of the Bishops' Conference of England and Wales, Cardinal Vincent Nichols, on September 9. As Cardinal Nichols noted in his homily at Westminster Cathedral (London), "Queen Elizabeth took many opportunities to explain her faith, gently but directly, especially in almost every public Christmas message she gave. The words of St. Paul that we have just heard reminded me of this. She saw, as he did, that it was her duty to proclaim her faith in Jesus Christ. And, according to her, among the treasures that flowed from that faith was her readiness not to judge others, to treat people with respect and without unnecessary criticism, to welcome them... never to focus on the speck in another's eye. On the contrary, she was always ready to see the good in everyone she met. In an age when we are quick to close people off, to "write them off," her example is of crucial importance."
At a time when many, including today's leaders, often so easily give in to the latest trends, populism, ideologies or a particular lifestyle, the Queen was a symbol of steadfastness, dignity and sophistication: she did not allow herself to be swayed by an ephemeral and ever-changing culture that often belittles, scandalizes and demeans the human being. She showed how formalities, refinement and tradition should not be abandoned, but are the gears towards respect and self-discipline that remind one of one's higher calling in life; as well as the example to set for others.
She was empowering for women, showing how one can be a leading authority in the world without sacrificing her natural femininity, actually showing that she is a great strength to be embraced rather than a hindrance to a woman's identity. As Queen consort Camilla recently said on the BBC program, paying tribute to the Queen, she "carved out her own role" in a male-dominated world.
In her Christmas messages, Queen Elizabeth II reminded us that, however much we advance in society, we must never lose sight of the fundamental values founded on Christianity. As she mentioned in 1983, when discussing technological advances in communication and transportation: "Perhaps even more serious is the risk that this dominance of technology will blind us to people's most fundamental needs. Electronics cannot create camaraderie; computers cannot generate compassion; satellites cannot convey tolerance."
The Queen admired technology and new discoveries in the world, but she also saw the importance of not allowing these innovations to distract us from the more important things in life.
He promoted the need to be close to the poor and to show respect for others, not allowing our status or talent to be used as a means to dominate others, but to be used in the service of others.
Queen Elizabeth II was the modern epitome of elegance and sophistication that many people have tried to emulate, but often fall short.
As the nation and the rest of the world join together to bid farewell to a monumental figure in recent times, it is very appropriate to end this article with one of the Queen's last messages. In her Accession Day message on February 5, 2022, Queen Elizabeth II seemed to be very conscious of the future and wanted to prepare everyone for this sad time by stressing the importance of togetherness: "This anniversary also allows me to reflect on the goodwill shown to me by people of all nationalities, creeds and ages in this country and around the world over the years. I would like to thank everyone for their support. I am eternally grateful and humbled by the loyalty and affection you continue to show me. And when, in time, my son Charles becomes King, I know you will give him and his wife Camilla the same support you have given me."
The authorSean Richardson
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No one is a stranger in the Church: no one is a stranger in this world instead.
The words of Pope Francis in his meeting with the clergy and pastoral agents of Kazakhstan offered the key to reading this 38th papal trip: No one is a stranger in this world that sometimes appears as a desolate steppe.
RelatedBishop of Karaganda (Kazakhstan) explains Pope's upcoming tripEduardo Calvo: "People of other faiths are happy that the Pope is coming."
Bishop of Karaganda (Kazakhstan) explains Pope's upcoming tripEduardo Calvo: "People of other faiths are happy that the Pope is coming."Akulina lives in Almaty. She is Orthodox, of Russian origin. On Wednesday she traveled 1,500 km across the steppe to Astana to attend the Pope's Mass at the EXPO. The two nights on the train, in less than 48 hours, and the many hours with other attendees in the parishes of Almaty, have become short after the very positive impression of those few hours with the Pope.
Alisher, in turn, is a young Protestant pastor of Kazakh origin. He was not able to travel, given the scarce affordable possibilities in the last days before the Pope's visit. But his wish was to be able to see the Holy Father up close, which he considered a great honor.
To be with people like Akulina and Alisher, for Catholics from all over Central Asia and neighboring countries, for the delegations of traditional religions present in Astana (the capital of Kazakhstan has regained its primitive name these days) Pope Francis came to Kazakhstan.
Although his trip on this occasion cannot be considered strictly pastoral, but official on the occasion of attending the 7th congress of leaders of traditional and world religions, in the warm meeting of Pope Francis with the clergy and pastoral agents of Kazakhstan on the morning of Thursday, September 15, the Pontiff offered a key reading of his entire trip.
The Pope emphasized on that occasion that "the beauty of the Church is this, that we are one family, in which we are one family. no one is a foreigner".. And somehow this is a statement that, with different nuances, he has wanted to repeat to the different audiences he has met.
He thanked in a special way the presence of faithful from all over Central Asia at the Mass on the 14th, called the participants of the Congress of leaders of traditional and world religions brothers and sisters; and addressed with special affection the representatives of the country's civil society, thanking them for their commitment to universal values (the abolition of the death penalty, the renunciation of nuclear weapons) while with fine delicacy suggesting ways of democracy and social promotion to their authorities.
No one is a stranger in this world that sometimes appears to be a desolate and inhospitable steppe. The Pope has demonstrated this by his closeness to other religious leaders, while at the same time distancing himself from any syncretism, recognizing rather the real seeds of other realities of openness to the Absolute.
That is probably why we have seen a Pope close to each person and accessible to the faithful. His ride in the popemobile along the EXPO esplanade surprised many who did not expect such physical closeness, as suggested by his obvious state of health, which limits many of his movements.
He was also pleasantly surprised, as he reflected on his return trip, by the greatness (not only territorial) of an exemplary welcoming country: "a unique multiethnic, multicultural and multireligious workshop, (...) a country of encounter".
The Pope has discovered a great country, and Kazakhstan has in turn met a Pope who values his multiethnicity and his vocation of openness and welcome as a desirable gift for the whole world, for every country, for every region, for every conflict.
There are many other important themes that the Pope recalled and even demanded: the commitment to peace, the joint responsibility of religions in the construction of a more humane, peaceful and inclusive world, the power of memory, history and gratitude in the ecclesial journey.
Everything has been conveyed with images close to the multi-ethnic people living in Kazakhstan: the references to the poet Abay, the simile of the shadow, the references to the steppe, the flag and the symbols of the country.
So the President, with fine humor, could not but respond to so much affection with a special gift when he bade farewell to the Pope on Thursday the 15th: the Holy Father, who joked about being a musical Pope when describing the shadow, returned to Rome with that instrument, a gift from the Kazakh people.
The authorAurora Diaz Soloaga
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The mysteries of subway Rome
Rome is a city with many works of art, but the underground of the city hides unique wonders. We take a look at some of them.
Rome is a famous city, frequented throughout the year by tourists who take the classic routes to visit monuments from the time of the Roman Empire, as well as works of art from the centuries when the Church ruled the city. The basilicas, the numerous churches, as well as the famous reminders of Roman life such as the Colosseum, the Forum, the Pantheon, etc., welcome tourists from all over the world on a daily basis; it is estimated that there are more than 4 million visitors a day.
Not only are there places in the sunlight, but the city hides many hidden places with a long history, in some cases little known.
The city has been built in overlapping layers and, thanks to them, there is a visible and an invisible city, which extends under the feet of unwitting tourists, available to those who like to make discoveries in the field of art and archeology.
Catacombs
The best known, with a long history to tell, are the catacombs, which began to develop in the second century and were created in areas loaded with tuff and pozzolana. They are mostly found in the southern part of Rome, especially between Via Appia and Via Ardeatina, and are a unique experience. In the subsoil of Rome, some 40 catacombs that extend along 150 kilometers of tunnels.
Not all of them can be visited, but there are at least two that absolutely deserve the attention of tourists: the Catacombs of St. Callixtus and those of San Sebastiano. In the former were buried no less than 16 Popes, as well as an undetermined number of Christian martyrs, making it the official cemetery of the Church of Rome. The catacomb of San Sebastiano, on the other hand, is artistically more important. It is not only the frescoes and stuccoes contained in the subway burial niches, but also the Upper Basilica, which contains what was perhaps the last work by the great Baroque sculptor Gian Lorenzo Bernini, the Salvator Mundi, which the artist himself wrote that he had sculpted "only for his devotion". In history, in addition to these two catacombs, the catacombs of S. Pancrazio, S. Lorenzo, S. Agnese and S. Valentino have never been abandoned.
Churches of Rome
Four churches in particular are famous for the richness of their subway areas. Starting with San Clemente (near the Colosseum), where, going down the stairs, one passes from the medieval church to the early Christian church, rich in frescoes of incredible polychromy, and from there, further down, to the discovery of the Mithraeum and of an ancient imperial building considered by many scholars to be the ancient Mint of Rome, rebuilt here after the tremendous fire that devastated the Capitoline in 80's. There is no other place in Rome that provides such clear evidence of the great stratification of the Urbe.
S. Cecilia is located in Trastevere, and here, in a tangle of buildings, one passes from an important domus nobiliare to a modest insula popolare, enriched by a subway crypt. The place was probably occupied by the house where the young martyr lived with her husband Valeriano and where she suffered martyrdom. In the church there is a masterpiece of art: the moving sculpture by Stefano Maderno of the martyr Cecilia in the position in which she was found during the Jubilee of 1600.
More wonders of Rome
Also in the Trastevere area is the church of St. ChrysogonusUnderneath, the original church, built in the 5th century A.D., remains. About 8 meters below the road surface, you will enter the ancient nave, where you can admire the remains of frescoes with images of saints and stories from the Old Testament.
S. Lorenzo in Lucina is located along the ancient route of the Via Lata (now Via del Corso); in addition to being one of the oldest churches in the city, it houses a number of works of art and important religious testimonies, such as the relics linked to the martyrdom of the saint after whom the church is named: the famous grill and the prison chains. The excavations carried out have brought to light an archaeological area with an extensive mural stratigraphy that allows us to reconstruct the construction dynamics from the second century AD. Of extraordinary importance was the discovery of the ancient paleochristian baptistery of the 5th century AD.
Palaces of Rome
More difficult to visit are the examples of the most ancient times, which have become known thanks to the use of technology. We are referring, for example, to the Domus Romane of Palazzo Valentini, patrician buildings from the imperial period, belonging to powerful families of the time, with mosaics, decorated walls, etc. - and the Domus AureaThe famous urban villa of Nero, inscribed on the Unesco World Heritage List since 1980. It is a huge construction, which to date is only partially known.
Thanks to multimedia projectors (in the first case) and sophisticated individual viewers (in the second), it is possible, in fact, to bring buildings to life in all their splendor, making it possible for the public to see them come alive around them, giving them the thrill of being able to walk on those floors, between those walls, with those lights.
Museum of the Baths of Caracalla
This museum was inaugurated in December 2012 in the basement of the thermal complex, and with the occasion the mithraeum was also reopened.
The exhibition route runs along two parallel galleries, leading from the access stairs first to the two exhibition islands dedicated to the gymnasium, then to the "frigidarium", and continuing in the second gallery containing the islands of the "natatio" and the library.
Neo-Pythagorean Basilica
Found by chance in 1917, during the construction of the railroad at Porta Maggiore, the oldest pagan basilica in the West was discovered, which still attracts many mysteries due to the lack of reliable information. It is said to be the work of a mystic-esoteric sect, whose function is still uncertain: tomb or funerary basilica, nymphaeum or, more probably, neo-Pythagorean temple.
It is still almost inaccessible, and for some years now some visitors have been able to visit these rooms on Sundays, with prior reservation. This is an example of the enormous potential for discovery of ancient Rome, which has certainly not come to an end.
Maximum Sewer
It is not classified in the list of works of art, but it is undoubtedly an important component of Roman civilization, lasting for centuries and centuries, the oldest sewer in the world that is still fully functional. The system of water management, both incoming and outgoing, allowed Rome to gather a population that had not been reached again until the nineteenth century, and the Cloaca Maxima is one of the foundations of this system. The origins of the artifact date back to the 6th century B.C.; conceived by Tarquinius Priscus and realized by Tarquinius the Superbus, it was designed as a drainage channel to channel the waters coming from the "Spinon" stream that flooded the "Argiletum", the valley of the Roman Forum and the Velabro.
However, probably its most important function was to quickly return to its bed the waters of the Tiber that periodically flooded. Studies have revealed that certainly in imperial times the Cloaca already fulfilled its function as a sewer serving a vast territory that included, in addition to the forensic area and the Velabro, at least the Suburra and the Esquiline.
The Cloaca Maxima has always functioned, although at the time of the Renaissance probably only the section below the Velabro was active. Towards the end of the 19th century, when Roma Capitale was created, an attempt was made to restore the old sewer pipes, re-establishing their operation. Since 2004, Roma Sotterranea has carried out a campaign of works that has extended the exploration of previously unexplored sections. Today, the Cloaca can be visited in the part that begins just outside the Forum of Nerva, near the Tor de 'Conti (today's Via Cavour ).
The authorStefano Grossi Gondi
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José García Nieto. "Love me more, Lord, to win you".
Poet of vivid catholic roots, masterful sonneteer, promoter of much of the post-war poetry, he has been considered one of the greatest contemporary lyricists, with a great variety of tones and registers, always in continuous evolution. Returning to his verses is an encounter with the poetic creation of the most acclaimed classical tradition.
On December 10, 1996, it was granted to José García Nieto the Cervantes Prize, the highest award in Hispanic literature. Officially, he was awarded the prize on April 23rd of the following year. Due to his delicate state of health, Joaquín Benito de Lucas from Talavera had to take the chair in the auditorium of the University of Alcalá de Henares for the reading of his speech.
A few words from that text give an idea of the importance that his relationship with God takes on in our Oviedo poet. He writes: "'God is here...' is the beginning of a religious song [García Nieto alludes to a beautiful Catholic text by Cindy Barrera. You can easily listen to it on You Tube]. I would sing: 'God is there...'. It's a matter of distance. I have had a simple, prayerful faith, which changes over time. But this He knows. And I hope that in my weakening His mercy, which I believe to be infinite, will show through.". To which he adds: "Thank you, Lord, for you are / still in my word; / under all my bridges / your waters pass." four verses from his collection of poems Truce (1951), which will premonitory define the last years of the vital and religious trajectory of this man of whom those who knew him, in addition to his great value of friendship and politeness, also pointed to his affirmation of hope over the dark and his uninterrupted presence of God.
Generational traits
Although in García Nieto's poetic production beats his faith in God, which he assimilated since he was a child in his father's house, mainly transmitted by his mother - his father died when he was six years old - and by the education given to him by the Piarists, some lyrical deliveries give him away in particular: Truce, The network, several poems by The eleventh houra large part of The suburb and various isolated compositions that, due to their religious themes, reflect this: especially those that revolve around Christmas or the Corpus Christi in Toledo.
In all of them there is an epochal flavor, extensible to other contemporary poets such as Luis López Anglada, Francisco Garfias, José Luis Prado Nogueira or Leopoldo Panero, who speak, like him, of a particular geographical territory, of the deep sense of friendship or of their closest relatives: wife and children. However, together with this group echo, generational, typical of the time in which they lived, the personal voice, and at the same time in evolution of each one, is easily recognized.
Own voice
In the case of García Nieto, he is the poet who, together with formal perfection - on which so much emphasis has been placed as if his poetry had ceased to be read after 1951 - emphasizes the certainty of divine providence, the support of his life, which invades reality with its mysterious presence.
It is the one he refers to when he writes: "For you are so in everything, and I feel it, / That, more than ever, in the stillness of the day, your hands and your accent are evident." A feeling that will mark his continued lyrical activity. In fact, in The eleventh hour condenses his existential and fervent restlessness in a definitive sonnet -one of those in which he emphatically shows his deepest existential aspirations- in which he leaves a record of the mortal condition of man, saying: if being a man brings with it the encounter with death, I necessarily "demand" to meet you throughout my life.
And so he writes: "Because being a man is little and it ends / soon. To be a man is something that guesses / the look behind any cry / I demand that there be more. Tell me, my God / that there is more behind me; that there is something of mine / that has to be more for wanting it so much." That "something of mine" is his own freedom, as can be read in some composition: "You and your net, enveloping me, / Did I have / A blind sea of freedom, perchance, / To escape to? [...] And yet, free, O God, / How dark / My breast is by thy light wall, / Counting sorrows and hours, / Knowing itself in thy hand. Net, tighten! / Let thy yoke feel more this secret / Freedom that I spend and Thou treasureest!".
Living from freedom
Living from the same freedom that he places in God's hands becomes for José García Nieto an exciting game, subject to the passing of time, where love and death, fire and final snow intertwine; a game -that of his own existence- in which, as if he were a child, he knows who he trusts: his maker, the one who watches over his own steps. He writes: "How peaceful it is to think / that God watches over things; / that if we set our eyes / on the clear, deep water, / he returns our gaze / with his remorseful gaze." a game of preparation for the fact of dying, whose most important incentive is that personal and definitive encounter that will inevitably take place at some point in life and that will require the poet's total acceptance.
He is also subject to pain, from where God calls him unceasingly: "Again [...] Thou hast called me. And it is not the hour, no; but You warn me; / (...) And You call and call, and wound me, / and I ask You still, Lord, what do You want [...]. / Forgive me if I do not have You within me, / if I do not know how to love our mortal encounter, / if I am not prepared for Your coming.".
Religious thought
The religious thought of García Nieto is thus established, a man of faith, with no other pretensions than that of being touched by God so as not to falter in his invariable determination to discover His presence here on earth; a man who makes himself heard from his own identity, from his solitude, from his fears, through the poetic word, in order to unravel the mysteries of life, understood as a preparation for death; whose search is more for the presence of divinity in the world than for Himself.
Thus, in the aforementioned, broad initial composition of The eleventh hour condenses what is longing and repeated search of the poet, who, without the support of God, is nothing more than ruin, abdication, tower without foundation, cloud unraveling, impossible coal towards another fire, drumming of letters in a cracked leather...; however, with his support, everything makes sense: "Tell me that You are there, Lord; that within / my love of things You hide, / and that You will appear one day full / of that same love already transfigured / in love for You, already Yours... [...] Name me, / to know that it is still time! [...]. I am the man, the man, your hope, / the clay that you left in the mystery".
It is worthwhile to make a slight incursion into the best known and most inspired sonnet of his poetic trajectory, the one entitled The game. A crucial poem, in which, imagining his death approaching, García Nieto sees himself playing a game of cards with God himself: "With you, hand in hand. And I do not withdraw / the position, Lord. We play hard / Empeñada game in which death / will be final trump. I bet. I look at / your cards, and you beat me every time. I throw / mine. You hit again. I want to / cheat you. And it's not possible." This is a poem of salvation and full trust in divinity; a poem in which he realizes that, in the face of his rival, he has the odds stacked against him: "I lose a lot, Lord. And there's barely / time left for retribution." Suddenly, prompted by grace, the poem shifts focus and becomes a most beautiful prayer of petition: "Do thou that I may / equal still. If my share / is not enough because it is poor and poorly played, / if of so much wealth there is nothing left, / love me more, Lord, to win you."
In the end, one comes to the conclusion that García Nieto's poetry is an exercise of encounters and misencounters with the love of God, that love that saves if it is accepted; a magnificent opportunity given to Him for "give the lily a chance"that is, to become the master of his own life.
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Christian Art: Meditating on the Gospel through Art
Christian Art is an initiative of Patrick van der Vorst, a former director of Sotheby's London. On his website, he offers a daily Gospel commentary that relates his reflections to a work of art depicting the biblical scene. With more than 40,000 subscribers, this initiative builds a bridge between the art world and the Catholic Church.
Entering into prayer through art. This idea, which has multiple possibilities and has been frequently used in the Church since its beginnings, summarizes, in a brief way, the proposal of this British art specialist.
On its website we can find, for example, next to the image of the Transfiguration by Bellini the following commentary: "Today's picture was painted by Giovanni Bellini around 1480. Bellini was described in 1506 by the artist Albrecht Dürer as "the greatest painter of all". He was famous above all for his impressive altarpieces, and this is one of them.
We see Christ in the center, with a brilliant white robe, as a source of light. A cloud above Christ sends rays of light upon him. To his left, we see Moses, his head covered with a Jewish prayer shawl, holding a scroll, and to Christ's right is Elijah, holding a scroll with the words "God will gather my people." The apostles Peter (in the center), James and John are at the bottom, and Ravenna is painted in the background, surrounded by scenes of daily life in Tuscany.
Out of the cloud came a voice saying, "This is my Son, the Chosen One. Listen to him. With these words it was confirmed to Jesus who he was and what his mission was and what we must do: listen to him! Moses and Elijah identified Jesus as the One in whom the Old Testament promises are fulfilled...ultimately on the cross. However, for me, the phrase that stands out today is the one that opens the passage: that Jesus went up the mountain to pray.
This reminds us again how much he prayed. Even though he was the Son of God, and nothing would have changed that, he prayed and prayed, over and over again. It was during this time of prayer that everything happened as described in today's reading.
We can join Jesus in his prayer, so that we too can change. We can, for example, pray the Rosary. In 2002, Pope John Paul II added the luminous mysteries to the Rosary. The Transfiguration is one of them, the moment when Jesus revealed himself as the Son of God.
The Gospel scene of the transfiguration of Christ, in which the three apostles Peter, James and John appear enraptured by the beauty of the Redeemer, can be considered an icon of Christian contemplation," wrote John Paul II in the apostolic letter Rosarium Virginis Mariae.
John Paul II uses the word beauty as a key quality for entering into the mystery of our faith...a beauty that we can find in some of the works of art we look at in our daily reflections, such as the painting here."
This example shows how evangelical details, ascetic reflection and a great pedagogy combine very well so that the reader also enjoys the art.
St. Clare of Assisi or St. Augustine developed a great commitment to the way of beauty -the via pulchritudinis- for the human being to know the Creator. Many modern authors, such as Paul Cludel or Hans Urs von Balthasar, have also stressed the convenience of this mode of access to God.
However, since the world is the way it is, it is necessary to evangelize through the audio-visual media that are connatural to us. For this reason, Cardinal Ratzinguer in the introduction to the Compendium of the Catechism of the Catholic Church already proposed in 2005: "A third characteristic is the presence of some images, which accompany the articulation of the Compendium. They come from the very rich patrimony of Christian iconography.
From the centuries-old conciliar tradition we learn that the image is also evangelical preaching. Artists of all times have offered, for the contemplation and amazement of the faithful, the most outstanding facts of the mystery of salvation, presenting it in the splendor of color and the perfection of beauty. This is an indication of how today more than ever, in the civilization of the image, the sacred image can express much more than the word itself, given the great efficacy of its dynamism of communication and transmission of the Gospel message.".
The proposal of Christian Art has joined the Church's efforts to evangelize through the language of art. Patrick van der Vorst, former director of Sotheby's London, is responsible for this initiative. Patrick worked at the famous auction house from 1995 to 2010. He was auctioneer and head of furniture and then created his own art appraisal company, ValueMyStuff.com.
With over 500,000 clients, he sold the company in 2018 to begin his seminary studies in September 2019. Since then he has been residing at the Pontifical Beda College in Rome for the Diocese of Westminster, London. A few months ago he received the diaconate and next May he will be ordained a priest. At Christian Art offers personal meditations on the daily Gospel, combining his knowledge of art, Sacred Scripture and Christian asceticism.
The website offers the possibility of subscribing to receive daily Gospel commentaries by e-mail. It is also possible to register on the site with a personal user, which allows you to directly save the comments preferred by each reader, interact with other users and access exclusive content.
Social networks, especially instagram y facebookThey also offer content on a daily basis, and have tens of thousands of followers.
Most commentaries on the Gospel are based on pictorial works of art, but the offer is not limited to paintings or frescoes. It also presents sculptures, reliefs or buildings, both ancient and modern. In this way, the reader gains a remarkable insight into the knowledge of artistic works that are not so famous and with which only experts are familiar.
The more than one thousand Gospel commentaries published over the years cover practically every scene in the life of Jesus, so the site offers a search engine by verse that allows you to find any passage. As time goes by, it will be possible to find and link all the images of the Gospel scenes almost as if they were stills from a movie.
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Paul Evdokimov and The Art of the Icon
Evdokimov was a great Russian Orthodox lay theologian. Emigrated and trained in Paris; involved in refugee relief work and in the ecumenical movement, and author of a body of theological works of great spiritual breath, of which The art of the icon is the best known.
Pavlos or, in Paris, Paul Evdokimov (1900-1970) was born in St. Petersburg. From an ennobled family, his father was a brave and esteemed colonel, who was killed by a terrorist while trying to peacefully resolve a mutiny (1907). His mother, a noblewoman, took him to military school, and in the vacations to long retreats in monasteries. With the revolution (1917) the family retired to Kiev. And in 1918 Pavlos wanted to study theology, as a Christian reaction in times of trial, although it was very rare in his milieu (priests came from the lower strata). He participated for two years in the anti-revolutionary White Army. And, faced with imminent defeat, urged by his mother, he fled to Istanbul. There he survived as a cab driver, waiter and cook, a skill he retained.
The Paris years
In 1923, with the clothes on his back, he moved to Paris, like so many Russians. He worked nights at the Citroen and cleaning wagons. But he did a degree in philosophy at the Sorbonne. And when the Institute of Orthodox Theology was founded in Paris Saint Serge (1924) he enrolled for a degree in theology, which he completed in 1928. He dealt very closely with Berdiaev, a great Orthodox Christian thinker, and with Boulgakov, the founder of Saint Serge and dean of theology. His main sources are.
The contact with Western Christianity, its cathedrals, its monasteries, its libraries was an impressive enrichment for all, and in particular for Evdokimov. And it made them develop their Orthodox theology in dialogue with Catholics and also with Protestants and Jews. Saint Serge was a very relevant phenomenon of mutual theological influence and Evdokimov participated with enthusiasm in this exchange. Later, he would be a great promoter of spiritual and "pneumatic" (entrusted to the Holy Spirit) ecumenism. And since its foundation, he participated in the World Council of Churches (1948-1961) and was an observer at the Second Vatican Council.
War, welfare work and theses
He married Natacha Brun, an Italian teacher, half French and half Russian (Caucasian), in 1927 and they had two children. They lived near the Italian border until the Second World War. Again the catastrophe led him to go deeper into Christianity. And although his wife fell ill with cancer (and died in 1945), and he had to take care of everything, he undertook a thesis on the problem of evil in Dostoyevsky, which he published in 1942. The profound mystery of evil, as Boulgakov had transmitted to him, is that God is willing to abase himself (kenosis) and to suffer human freedom up to the redemptive cross. At the same time, inspired by the figure of Alyosha of The Brothers Karamazovdefines a lay spirituality that brings monastic contemplation into the midst of the world.
During the German occupation, he helped refugees (and Jews) with a Protestant organization (CIMADE). And when peace came, to displaced persons, in a shelter home. Then, until 1968, he directed the students' home that Cimade founded near Paris. He was a deeply Christian counselor among so many broken lives, and took a special interest in Orthodox youth. In addition, reflecting as a layman, he published a beautiful book on Marriage, sacrament of love (1944).
An intellectual turn and three final essays
His life changed when, in 1953, he began to teach in Saint Serge and when, in 1954, he remarried the daughter of a Japanese diplomat (half English), who was 25 years old. These are very intense years of spiritual and intellectual maturation. Shortly after his marriage, he published Women and the salvation of the world. And later a wide range of articles, Orthodoxy (1959), and an essay on Gogol and Dostoyevsky and the Descent into Hell (1961). He renews his study on marriage, The sacrament of love (1962). And he brings together many of his spiritual writings and his ideal of monasticism in the world in The ages of spiritual life (1964).
The last three years of his life, with the feeling that his time was running out, are dominated by his courses at the newly founded Higher Institute of Ecumenical Studies at the Institut Catholique de Paris (1967-1970). And by three panoramic essays. First, the most famous, The art of the icon. The theology of beautycompleted in 1967 and published in 1970; later, Christ in Russian thought (1969); y The Holy Spirit in the Orthodox tradition (1970). He dies unexpectedly, at night, on September 16, 1970. He has other minor works. His work is now difficult to find, although it is being republished, and has been quite pirated on the net.
The most remarkable thing about Evdokimov is that he is both a theological and spiritual author, who delves into the traditional themes of Orthodoxy, the contemplation of the glory of God, divinization, but also advances originally in the theology of marriage and priesthood, and in true ecumenism, with a very Eucharistic ecclesiology and linked to the action of the Holy Spirit. But he also advances originally in the theology of marriage and priesthood, and in true ecumenism, with a very eucharistic ecclesiology and linked to the action of the Holy Spirit. His colleague in Saint Serge and great friend, Olivier Clément, has given us the best spiritual portrait, which has been summarized here: Orient et Occident, Deux Passeurs, Vladimir Lossky, Paul Evdokimov (1985). "Passeurs" are border crossers (and smugglers). With their Parisian exile and their work, Lossky and Evdokimov, crossed the spiritual borders between the Christian East and West.
The context of the theology of beauty
The title of the book is The art of the icon, and the subtitle The theology of beauty. And it takes a lot of context to situate oneself in a deeper, more spiritual and transcendent subject than it may seem at first glance. To begin with, beauty is one of the names of God. The same divine essence radiates outwardly in the glory of creation, in the theophanies of the Old Testament (especially at Sinai); and fully, in the Transfiguration and Resurrection of Christ. Moreover, it comes as a reflection in the life of the saints, who, from their divinized soul, radiate the glory and the good odor of Christ; hence the halo that surrounds them in iconography.
Eastern theology, following the Byzantine theologian Gregory Palamas (14th century), has always distinguished (and canonized) the essence of God, incommunicable in itself, and the essence insofar as it is communicated to us, through two great "uncreated energies" (or acts ad extraThe Westerners would say): the creative action of God, which gives being; and the divinizing action (grace), which elevates the human being to the participation of the divine nature. And this is conceived as the eternal light that radiates over everything, which is also the "taboric light" of the Transfiguration, contemplated by the Apostles. This irradiation of the same divine essence is what divinizes us, making it an object of contemplation and a source of elevation and joy for those who love God. Vision of the veiled essence in this life and direct in the next, although always transcendent. It takes a transformation received from God, so that we can contemplate it with our mortal eyes. The contemplation of the Trinitarian essence of God is the most essential and characteristic of holiness, which thus participates in God.
Transmuted matter
God makes himself present in the world because he creates it, maintains it in being and, when he wishes, in history, he acts in it in an extraordinary and spectacular way. On the other hand, in addition to creating it, he makes himself present through grace, in the elevation of the human soul, and eminently in that of Christ.
But the great misfortune is that this world is fallen and broken by human sin. Because God wanted to confront with all its consequences human freedom, capable of sinning and turning away from its Creator. This moral fall produced an impressive cosmic ontological fall, which affects everything and needs divine salvation, which, however, will always respect human freedom. It will save by the attraction and power of redeeming love and not by coercion and violence.
Jesus Christ, made man, is "image of the divine substance" in the flesh, in his body. Subjected in this world to the condition of fallen nature, but announcing in his Transfiguration and anticipating in his Resurrection, the transmutation and salvation of all things to eternal glory, where there will be a "new heaven and a new earth": the universe transformed through the resurrection of Christ. Thus matter itself, which has been made by God and has integrated the Body of Christ, will participate in his glory and beauty.
The four parts of the book
The book is divided into four parts, which also draw on previous articles and lectures. The first describes "Beauty." with its theological sense, which we have advanced, resorting to the biblical and patristic vision of beauty and extending into the religious experience and into cultural and artistic expressions (with some unknowns about modern art).
The second is dedicated to "The sacred"The Church, as the transcendent sphere and presence of God in the world: in all its dimensions, in time, space and, in particular, in the temple.
The third is "The theology of the icon".. With its history in the Eastern tradition, the iconoclastic debates and the sanctions of the councils, the II of Nicaea (787) and the IV of Constantinople (860), which declares: "What the Gospel tells us through the Word, the icon announces through the colors and makes it present to us.".
The fourth is entitled "A Theology of Vision." and reviews and comments on some of the most famous icons and the main motifs or scenes. The chapter is presided over by a commentary on the icon of the Trinity of Roublev. It continues with the icon of Our Lady of Vladimir. And with the scenes of the Birth of the Lord, the Transfiguration, Crucifixion, Resurrection and Ascension. Then, Pentecost. And closes with the icon of Divine Wisdom (another name of God).
The theology of the icon
The theology of beauty as the name of God and divinizing energy (grace) and the theology of matter transmuted by the incarnation and glory of Christ form the framework of icon theology. But there is more.
First of all, a history, which has established, with spiritual experience, the forms of representation. To the uninitiated Westerner, it is surprising that the icons do not seek to be "beautiful". There is a stylization and an intentional austerity and seriousness, a distance, because we are dealing with something transcendent: not with an object of ordinary use, which we dominate, it is a way to enter into God. But, for that, it has to be born from above and not from below. This is also expressed in the "reverse perspective" and in the arrangement and sizes of figures and objects. It is about God's way of doing things, not ours.
An icon does not express the ingenuity of the artist, but the spirituality of the Church with its tradition. The artist can only contribute if he is deeply imbued with its spirit, if he prays and possesses the wisdom of faith. One paints by praying, so that one can pray. Then, in addition to respecting the traditional canons of representation (forms, colors, scenes, models), he can be truly creative, not with his own spirit, but with that of the Church, which is the Holy Spirit. For this reason, the icons are not usually signed. It is especially appreciated in the icon of the monk Roublev, at the same time revolutionary in its representation of the Trinity and traditional in its resources.
In section IV (Theology of presence) of Part III, explains: "For the East, the icon is one of the sacramentals, that of personal presence.". Icons are a holy and significant presence of the supernatural in the world and especially in the temple. A true, though veiled, irradiation of the divine glory and a foretaste of the recapitulation of all things in Christ, through the poor matter of our world, created by God and affected by sin. When it comes to a saint: "The icon bears witness to the presence of the person of the saint and his ministry of intercession and communion.".
"The icon is a simple wooden board, but it bases all its theophanic value on its participation in divine holiness: it contains nothing in itself, but becomes a reality of irradiation [...]. This theology of presence, affirmed in the rite of consecration, clearly distinguishes the icon from a painting with a religious theme, and it treats the dividing line.".
Other references
Much has been written, and happily, about icons. In the Eastern universe, the works of the Russian priest, engineer and thinker (and martyr) Pavel Florensky (1882-1937) are classic, on The inverted perspective and about The iconostasis. A theory of aesthetics.
It is worth mentioning The theology of the iconby Leonid Uspenski (1902-1987), an icon painter and thinker contemporary of Evdokimov, who, like him, was based in Paris, although he was linked to San Dionisiocreated by the Moscow patriarchate, and not to Saint Sergewhich had become independent in order to distance itself from communist rule.
In our Western and Catholic area, the artistic and theoretical work done by the Slovenian Jesuit Marco Ivan Rupník and his Aletti center, and by his mentor, the Czech Cardinal Tomáš Špidlík, should be highlighted.
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Mother María Antonia. A strong and committed woman
On the bicentennial of her birth, the figure of Mother Maria Antonia emerges as an example of a woman committed to her most vulnerable peers.
February 2, 1870, Antonia María de Oviedo y SchönthalWith the wisdom of one who is constantly searching, she chose a new name: Antonia Maria de la Misericordia.
In the stories of the prophets, mercy is an overwhelming characteristic of God, who hears the suffering of those who have been condemned on earth by other human beings, and intervenes out of love.
For Mother Antonia, women become a missionary key and the love given to them becomes the lifeblood of the Congregation. They reveal to us the face of God.
Antonia Maria's life, her identity as a strong and intelligent woman and her identity as a mother, teacher and religious, announce life for the women of today. Antonia Maria was a woman, inhabited by God, who discovered the freedom and humility of being fully present to generously give her life for the benefit of others.
His main desire was to be in God's desire. With a human gaze, she discovered life and, with a humanizing gaze, she enhanced it. A woman passionate about life, she contemplated the beauty and art of Creation. Her artistic skills in literature, music and painting refined her sensitivity. She deeply developed her studies and cultivated her own talent, in the midst of a society in which the sphere of female activity was very restricted.
Antonia Maria knew how to take advantage of the factors of culturization to enter the modern world through culture. She used her intelligence and enthusiasm to learn throughout her life and to teach with courage.
The pain of many women in prostitution did not escape her notice. Surprised and moved, she discovered the call to a dignity-enhancing service.
Her willingness to give her life, by opening the first shelter, brought about an inner transformation, which had a radical impact on her life and that of many women.
Vocation oblate
The vocation we have received makes us especially sensitive to the injustices in which many women are immersed in situations of prostitution, gender violence and trafficking for sexual exploitation.
This leads us to live as contemplatives in action, to pray with women to a God who listens to them and helps them to believe in themselves and to believe that oppression and death do not have the last word.
Called to live in community, we form a family that is an expression of fraternity and a sign of joy, mercy, tenderness and hope in different realities. And this is possible because we believe in a God who offers us every day the possibility of freeing us from what oppresses us and of giving us the strength to stand up and walk looking towards the future with hope.
Back to the essence of charisma
This second centenary of the birth of Antonia Maria de Oviedo y Schönthal is an opportunity to make visible the life of a great woman who, with total trust in God, dared to found and energize a Congregation, with a name of her own, which she herself honored: the Oblates of the Most Holy Redeemer.
A woman, in whose life is revealed gratitude, acceptance, forgiveness, compassion, intelligence, courage, joy and strength combined with fragility, of one who knows that she belongs only to God.
For the congregation, this means the possibility of revitalizing, updating and deploying the charism and mission, inserted in the reality of the world, attentive to social changes and to the situations of greater vulnerability suffered by women.
A propitious time to promote devotion to Venerable Mother Antonia de la Misericordia, whose beatification process is still active, awaiting the recognition of her sanctity by the Church.
We wish to continue to promote the Oblate charism and mission in an innovative way. Attentive and open to what the most vulnerable realities of the world demand, and responding creatively and boldly.
Promoting equality and inclusion and denouncing the trafficking of women and girls for sexual exploitation and all kinds of situations that violate human rights.
We want to let the world know that life can win the pulse of death. That it is possible to live from the fundamental values of welcome, respect, justice, equality and love.
The authorMarisa Cotolí
Vicepostulator for the cause of beatification of Mother Maria Antonia
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Lourdes Perramón: "Something that characterizes us as a Congregation is our permanent dynamism".
Re-elected in 2019 as Superior General of the Oblates, Lourdes Perramón, born in Manresa in 1966, has worked as an educator, social worker and a reference in the work of raising awareness of the world of prostitution, especially through the Congregation's own projects. As she points out: "Among the women in prostitution themselves, there are not only different discourses, but also different experiences" to which the Oblates offer their closeness and help.
Interview with the Superior General of the Oblates of the Most Holy Redeemer in Spain, Lourdes Perramón.
"Let all our hearts overflow with charity for the girls whom heaven entrusts to us. May we also be their mothers without any partiality, and with holy love and boundless patience, may we strive to make them abhor vice and love virtue, even more by our examples than by our words.". This is how Antonia María de Oviedo y Schönthal, foundress of the Oblates of the Most Holy Redeemer, whose bicentennial will be celebrated in 2022, conceived her work more than a century ago.
Together with Bishop José María Benito Serra, the young María Antonia, who had been a tutor to the Infantas of Spain, dedicated her life to the reception and liberation of women who had been prostitutes. What today we call "feminine empowerment" was, for this committed and courageous woman, a path to holiness and the materialization of the love of God.
The Oblate charism is a "peripheral" charism. Since it began more than a hundred years ago, what changes have you noticed?
-Since then, the reality of women, and above all the way of understanding and approaching them, as well as the tools we have to intervene, have changed a great deal. However, I would say that the essentials in the way we approach and accompany them remain the same.
It remains in terms of the deep sense of welcome, something that is born from our charism. There remains the attentive and honest listening to reality, letting it speak and welcoming what it tells us, overcoming preconceptions; and there remains something that for us is fundamental, believing in women and believing in their possibilities, accompanying from what we call the pedagogy of love. This has many nuances, but it goes hand in hand with understanding, tenderness, patience, mercy, complicity..., and everything that favors the empowerment of the person.
Perhaps we could summarize it in that ability to see the woman beyond the activity she performs, and seeing her for what she is, walking together.
How has your work adapted to the changing needs of this world?
-In broad terms, I would point to four major changes.
One, perhaps very visible, is from a more inward work, since the congregation was born with what were then called asylums, to a work that, without ruling out residential support, starts from the "outward", from stepping on the reality, from touching the concrete situations where women find themselves, with the approach to clubs, prostitution apartments and other places where they are.
Another relevant change would be the passage from the sisters working practically alone, to a rich dynamism and experience of the sisters. shared missionWe have a team of professionals, volunteers, but also, and more and more, lay people who receive, and with whom we share, the same Oblate charism permeating and shaping their lives. This means that today we could no longer understand our mission if it were not in the context of the Oblate charism. shared mission, nor understand the charism if it is not lived, celebrated and enriched in the joint journey between religious and lay life.
It has also changed from defining projects and offering responses locally and quite autonomously to working in a network, with many other projects or institutions, both public and private. A network of articulations, support, alliances..., where complementarity and addition arise and which allows us to offer a more comprehensive and integrating intervention to women.
And perhaps the last great change would be to combine the accompaniment of women in their vital processes in the work also the dimension of awareness, social transformation and political action, to influence the contexts, go to the causes and defend the rights of women as citizens.
What kind of projects do the Oblates carry out in the world?
-The type of project varies somewhat according to the reality of the city, the country, the culture and, of course, the needs of the women. However, there are some characteristics that are taken care of and remain in the different places where we are.
A first element would be this approach to women in their reality of prostitution. This involves regular visits, either on roads, greenhouses, bars, streets, clubs... where, overcoming the feeling of distance that they experience due to rejection and stigma, a progressive relationship and links are developed through listening and empathy, which makes it possible to know their desires and needs. An individual and personalized welcome to each woman without restrictions that, little by little, in the exchange of information, opens up a world of possibilities usually unknown to them.
This leads to the development of an individualized plan, oriented towards their dream, their life project, addressing health, educational and legal issues and, above all, providing them with assessment and confidence in their possibilities.
In our projects, accompaniment, in which different professionals may intervene, plays a fundamental role, sometimes extending to other members of the family, especially the sons and daughters.
It is also essential to carry out differentiated processes in which, depending on the country or reality of the women we serve, training courses, entrepreneurship, spaces for spirituality or care, shelter and protection for victims of trafficking, job placement or support for their own struggles, building together paths to defend their rights as citizens, depending on the social and political context.
How does one restore an inner and physical life marked by sexual exploitation?
-I would say that each person is different, there is no recipe that can be generalized. It is essential, in all cases, to listen a lot, to help them tell their own story and heal wounds. All this from the reception, understanding and overcoming the feeling of guilt. For this, it is necessary to name and recognize what they feel as a wound, because it does not always go hand in hand with the feeling of exploitation, but it does include in almost all cultures and countries the experience of social rejection and stigma that entails a significant devaluation and, often, shame.
From there, it is fundamental to help women reconnect with their own person and capabilities, with their vital project, their dreams, because only when each woman is able to enter into her essence as a person, as a woman, is it possible for her to move forward.
I find very enlightening the words of a woman who said: "You have been my switch, because I had a light inside and I didn't know it". I think that's what restoring a life is all about: making a woman discover that light inside her.
In a world that looks especially at women, is it not incongruous to accept prostitution?
-Prostitution is a complex, plural reality, and not only in the conditions in which prostitution is exercised and in which women find themselves. From there, we really need a more comprehensive approach that includes, on the one hand, more resources and protocols to detect and protect those who are victims of trafficking, as well as sensitivity and political motivation and police training to prosecute this crime and restore the rights of victims.
On the other hand, faced with the other realities of prostitution, rather than persecution, what should be favored in large part is prevention. A prevention that goes to the real causes, both structural poverty, since in most life stories we discover that it has been the lack of opportunities that has forced women to enter the environment of prostitution, as well as a rethinking of migration flows and restrictive immigration laws, because being in an irregular situation is another great door to prostitution.
Along with prevention, it is necessary to continue increasing social and training resources, encouraging the labor market, small businesses, and offering protection to single or more vulnerable women so that those who are looking for another option from which to rebuild their life projects can do so. Finally, we cannot forget the necessary questioning of stereotypes and social rejection that continues to force all of them to hide and carry the weight of stigma.
In this year that marks the bicentenary of Mother Maria Antonia's birth, what are the challenges for the future of the Congregation?
-I dare to point out three major challenges. The first is to perceive and understand the new codes and emerging realities that are emerging in prostitution and trafficking. From there, to listen and enter into the new frontiers that we are detecting: geographical frontiers, virtual frontiers, a reality that was already happening and that with the pandemic context has been growing and brings us new forms of prostitution, in everything that is being called "Prostitution 2.0"; and also existential borders, those realities that often remain outside of everything, in the margins and peripheries not only of society, but also of the care resources themselves, social policies and ideological discourses and positioning, because they do not fit into the predefined "profiles".
Another challenge would be to encourage more networking at the level of the congregational body. To grow in articulation among the projects in the 15 countries where we are present in order to learn from each other, share good practices and innovative initiatives in the face of new challenges, systematize our own knowledge and offer it, not only to the teams of professionals, but also to society as a whole. To make our efforts profitable in the common cause that mobilizes us.
Finally, to continue taking steps in the shared mission and the journey with the Oblate laity. Perhaps it would be necessary to strengthen and take more steps in delegating responsibilities, working towards greater equality; with the laity, to take care not only to share mission but also to share life, discernment and, among all of us, to assume bolder responses to new challenges, also together with other congregations.
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Images of Pope Francis in Kazakhstan
Pope Francis has returned from his 38th trip, during which he visited Kazakhstan to attend the VII Congress of Leaders of World and Traditional Religions.
Among the highlights was the meeting with the delegation of the Orthodox Patriarch of Moscow.
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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The Holy Land of Jesus
Gerardo Ferrara, writer, historian and expert on the history, politics and culture of the Middle East, delves in this article into the characteristics of the land and the socio-political moment that saw the birth of Jesus.
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Rediscovering the Holy LandPilgrimages to the Holy Land after the pandemicWay of the Cross in Jerusalem. Where the footsteps of Christ resoundAs we approach the Gospels, we glimpse the social landscape of what we know today as the Holy Land at the time of Jesus. The history of this land and of the peoples who have inhabited it throughout the centuries, frame the life of Christ on earth and provide a valuable framework for interpretation to relive and discover all the richness contained in the scriptures.
A land that has always been complex
At the time of Jesus, the Holy Land was not called Palestine. This name, in fact, was given to it by Emperor Hadrian from 135 AD, at the end of the Third Jewish War. At that time it was not even a single unicumThe Kingdom of Israel, geographically, politically, culturally and religiously, if it had ever been one. In fact, the ancient Kingdom of Israel had long since ceased to be an independent state and was divided between Judea, immediately subject to Rome and ruled by a praefectusand the other two historical regions, Galilee and Samaria.
However, Judea remained the heart of Jewish worship, since there, in Jerusalem, was the Temple, to which all the Jews scattered throughout the world went.
On the other hand, Samaria, the central plateau of what is known today as Palestine or Israel, was inhabited by the Samaritans, a population resulting from the fusion of the settlers brought by the Assyrians in the 5th century B.C., at the time of the conquest of the Kingdom of Israel, and the local proletarians, left by the conquerors, who had deported the notable Israelites to Assyria.
The mixture had given rise to a cult that at first was syncretic, but which was later refined until it became monotheistic, although in contrast to the Jewish one. In practice, both Jews and Samaritans considered themselves the sole and legitimate descendants of the patriarchs and custodians of the Covenant with Yahweh, the Law and the cult. The former, however, had their center of worship in Jerusalem, the latter in a temple on Mount Garizim, near the city of Shechem. We know from the Gospels, but not only, that Jews and Samaritans detested each other.
Galilea
Galilee was an area of mixed population: Jewish towns and cities (e.g., Nazareth, Cana) were found next to cities of Greco-Roman and then pagan culture (e.g., Sepphoris, Tiberias, Caesarea Philippi). The population of the region, although of Jewish faith and culture, was despised by the inhabitants of Judea, who boasted of being purer and more refined. Several times, about Jesus, we hear it said in the Gospels that "nothing good can come out of Nazareth or Galilee". By the way, not only the Gospels tell us, but also the few remaining rabbinical writings of that time, that the Galileans were also mocked for their way of speaking. Hebrew and Aramaic (a lingua franca spoken throughout the Middle East at that time), like all Semitic languages, have many guttural letters and aspirated or laryngeal sounds. And the Galileans pronounced many words in a manner considered funny or vulgar by the Jews. For example, the name יְהוֹשֻׁעַ, Yehoshu‛a, was pronounced Yeshu, hence the Greek transcription Ιησούς (Yesoús), later changed to the Latin Jesus.
Galilee, however, constituted a vassal kingdom of Rome and was ruled by the tetrarch Herod, a king of pagan origin literally put on the throne by Augustus. Herod, known for his cruelty but also for his cunning, had done everything possible to win the sympathy of the Jewish people, including having the Temple of Jerusalem (which had been rebuilt by the people of Israel after their return from the Babylonian captivity) enlarged and embellished. Work to complete the structure was still in progress while Jesus was alive and was completed only a few years before 70 A.D., when the sanctuary itself was razed to the ground during the destruction of Jerusalem by the Romans led by Titus.
Next door, further to the northeast, beyond the eastern shore of Lake Galilee, was a confederation of ten cities (the Decapolis), representing a Hellenized cultural island.
The destruction of the Temple and the Diaspora
The Diaspora, that is, the dispersion of the Israelites to the four corners of the planet had already begun between 597 and 587 B.C., with the so-called "Babylonian captivity", that is, the deportation of the inhabitants of the kingdoms of Israel and Judah to Assyria and Babylon, and with the destruction of the Temple built by Solomon, by King Nebuchadnezzar. In the year 538, with the Edict of Cyrus, king of the Persians, part of the Jews were able to rebuild the Temple upon returning to their country, although many Jews remained in Babylon or went to live in other regions, a process that continued in the Hellenistic and Roman era.
However, it was Rome that put an end - and for almost two thousand years - to the national and territorial aspirations of the Jewish people, with the bloody three Jewish Wars.
The first of these (66-73 A.D.) culminated in the destruction of Jerusalem and the Temple, as well as other cities and military fortresses such as Masada, and the death, according to the historian of the time, Josephus Flavius, of more than one million Jews and twenty thousand Romans. The second (115-117) took place in the Roman cities of the Diaspora and also claimed thousands of victims. In the third (132-135), also known as the Bar-Kokhba Revolt (after Shimon Bar-Kokhba, the leader of the Jewish rebels, who at first was even proclaimed messiah), the Roman war machine ran like a steamroller over everything it encountered, razing some 50 cities (including what was left of Jerusalem) and 1000 villages. Not only the rioters, but almost the entire Jewish population that had survived the First Jewish War was annihilated (there were approximately 600,000 dead) and the damnatio memoriae led to erase the very idea of a Jewish presence in the region, which was Romanized even in the topography.
The name Palestine, in fact, and more precisely Syria Palæstina (Palestine proper was, until then, a thin strip of land, corresponding more or less to today's Gaza Strip, in which was located the ancient Philistine Pentapolis, a group of five city-states inhabited by an Indo-European speaking population historically hostile to the Jews: the Philistines), was attributed by the emperor Hadrian to the ancient province of Judea in 135 AD.C, after the end of the Third Jewish War. The same emperor had Jerusalem rebuilt as a pagan city, under the name of Aelia Capitolina, placing temples of Greco-Roman gods just above the Jewish and Christian holy places (Jews and Christians were then assimilated).
The Holy Land as a pedagogy of Jesus
The Holy Land has been repeatedly referred to as the Fifth Gospel. The last, in order of time, to refer to it in this sense has been Pope Francis, when receiving the Delegation of the Custody of the Holy Land at the Vatican, in January 2022, he said: "to make known the Holy Land means to transmit the Fifth Gospel, that is, the historical and geographical environment in which the Word of God was revealed and then became flesh in Jesus of Nazareth, for us and for our salvation".
That the Holy Land is a bit like the Fifth Gospel is demonstrated by Jesus' own life and his tireless walk through this land to fulfill his mission there.
We know that this mission of Jesus is the abasement of God toward man, defined in Greek as κένωσις (kénōsis, "emptying"): God lowers himself and empties himself; he divests himself, in practice, of his own divine prerogatives and attributes in order to share them with man, in a movement between heaven and earth. This movement involves, after a descent, also an ascent from earth to heaven: the théosis (θέοσις), the elevation of human nature that becomes divine because, in Christian doctrine, the baptized man is Christ himself. In practice, the lowering of God leads to the apotheosis of man.
We see the abasement of God for the apotheosis of man in various aspects of the human life of Jesus, from his birth to his death on the cross and his resurrection. But we also see it in his preaching of the Gospel to the Land of Israel, from the beginning of his public life, with his baptism in the Jordan River by John the Baptist, to his determined journey to Jerusalem. Curiously, the baptism in the Jordan takes place at the lowest point of the earth (precisely the banks of the Jordan, in the vicinity of Jericho, 423 meters below sea level) and the death and resurrection in what was considered, in the Jewish tradition, the highest point: Jerusalem.
Jesus, therefore, descends, like the Jordan (whose Hebrew name, Yarden, means precisely "he who descends") to the Dead Sea, a deserted, bare and low place that symbolizes the abysses of sin and death. However, he then ascends to Jerusalem, the place where he would be "lifted up" from the earth. And he goes up there, as did all the Jews before him, on pilgrimage. By extension, we find this idea of pilgrimage, of "ascension," in the modern concept of 'aliyah), a term that defines both the pilgrimage to Israel of Jews (but also of Christians) and immigration and settlement (pilgrims and emigrants are called 'olim-from the same root "'al"-meaning 'those who ascend'). Even the name of the Israeli flag carrier El Al means "upward" (and with a double meaning: "high" is the sky, but "high" is also the Land of Israel). An ascent, then, in every sense.
The authorGerardo Ferrara
Writer, historian and expert on Middle Eastern history, politics and culture.
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Selling(selling) the body through the screen
The worrying rise of erotic content on content creation platforms such as Only Fans or Tik Tok is a call to Christians to bring the light of the Gospel and the dignity of every human being into these spaces.
"I do porn freely; they take away our freedom of expression.". This was the headline that caught my attention with some cheek. My mind short-circuited when I read in the same sentence "porn" and "freedom of speech", so I had no choice but to read that interview published in the local newspaper about a woman named Eva.
Today, there are many "anonymous" people who have found no other way of earning their living than by creating erotic content for a group of strangers to whom, month after month, they (mis)sell their bodies, their intimacy.
As Christians, it is not for us to judge the decisions of every human being on the planet, but as Christians, as the Church of Christ in the midst of the world, we should be challenged by the reality in which we live. What makes a person proud to have found his or her livelihood in the creation of pornographic videos? Throughout human history, women and men have been forced to trade their bodies, that shrine of God that is every human being, in order to survive from day to day. In the 21st century, how can we allow a person to be happy to make money - regardless of the amount - by trafficking with his or her own body?
Cases like these lead me to think about the urgent need to return to the essence of the first mission to which Christ sent the apostles: "Go into all the world and proclaim the Gospel.". We have crossed the barriers of the physical and the abstract. As Christians, as believers, it is evident the urgency of learning to accompany the forms of poverty that arise in the new digital spaces, in which many people trade with the sacredness of their bodies without even knowing it, or defend as "freedom of expression" what is nothing more than slavery. Be that as it may, frustration and indignation overwhelm me in equal parts knowing that there are people in the world who feel satisfied with this "profession" that, sooner or later, will open new wounds in their hearts.
Without demonizing the new media or the new platforms of content creation, I believe that we are called to discern in the light of the Spirit the spaces of good and evil that arise in a digital world that, although it may not seem so, is entangled in our daily reality and that has come to stay with us. May we, together, be able to accompany all those who fall into the digital shadows and show them the hope of a Jesus who loves every part of their being.
The authorCarol B. Resurrection
Church communicator in the diocese of Tui-Vigo.
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Being a physician is to seek the patient's health, say professionals
The medical act is not a mere service, it is to seek the patient's health at all times; the essence of the physician's professional work is the care of the patient; conscientious objection is a fundamental right, linked to article 16 of the Constitution. These ideas were defended by professionals at a day of debate at the Madrid College of Physicians.
"The medical act is not a mere service. There is a person who gives it, therefore there is a conscience behind it that is acting, it is the person who is acting, and conscience is what obliges us to act according to what we believe we should do. And in the medical act, this means acts oriented to health, to the restitution of the patient's health at all times".
This was perhaps the first message with which Dr. Rafael del Río Villegas, president of the Deontology Commission of the Medical Association of Madrid (Icomem), summarized the colloquium that had taken place at a Day of Debate from the Ethics and Deontology of the Medical Profession, held at the headquarters of the Association, and which you can see below here in full.
The second idea mentioned by Rafael del Río was the consideration of conscientious objection as "a fundamental right or at least having that status; this is what different rulings of the Constitutional Court are pointing out to us, or the treatment it is given when we speak of it because of its link with article 16 of the Constitution, which includes these rights of the individual in terms of religious, ideological and religious freedom. We will refer to this matter later on.
In the debate, the fifth of this conference on ethical issues of the profession, followed by more than three hundred collegiate, intervened as speakers Dr. Juan José Bestard, specialist in preventive medicine and public health, physician at La Paz, and Vicente Soriano, infectious diseases specialist (UNIR).
Both were preceded by an introduction by Dr. Julio Albisúa, associate chief of Neurosurgery at the Fundación Jiménez Díaz, and moderated by Dr. José Manuel Moreno Villares, director of the Department of Clinical Pediatrics at the University of Navarra.
The essence, the care of the sick
Dr. Vicente Soriano had referred at length to the question of "being a physician". In his intervention, he pointed out that "being a physician, the essence of our professional work, well established since Hippocrates" is "to seek the health of the patient, the good of the patient. This has developed over time," and he cited medical researchers such as Edmund Pellegrino, of Georgetown University Medical Center, and Joel L. Gambel, a Canadian, and philosophers such as Xavier Simons.
"Edmund Pellegrino is a great visionary of what medical work is all about," Dr. Soriano said, "of commitment, of the essence of the physician's professional work, which is to take care of the patient; if we cannot cure him, to alleviate the damage he may have; and if we cannot alleviate it, to accompany him to the end. And we live the medical virtues in their greatness, (...) we want the patient to be able to rest, in our consensual decisions with him".
An asset for the patient and society
Further on, Soriano specified: "the medical act is not a product, it is not a commodity, the medical act is a good for society, which also has the obligation to preserve it as such". And he quoted the Canadian Joel L. Gamble, of the University of British Columbia (Vancouver), when he pointed out that "care is not an intervention, that the medical act is not a service. Patients have the right to care, what the physician can give them, which is not just anything of a sanitary nature, it is the medical act. That the physician must consider beneficial for the patient. In other words, and this is in the Code of Ethics: the medical act is not a health service".
Dr. Soriano would quote his conclusions at the end. First, "the practice of medicine must follow the purpose of the profession, i.e., the pursuit of the patient's health". Second: "The medical act must conform to the medical code of ethics. It was first defined 25 centuries ago by Hippocrates, with the triad of precepts: 'cure, relieve, accompany'".
Since the topic of analysis of the day was 'Conscientious objection in the Medical Profession', Soriano also mentioned, among others, Xavier Symons, an Australian philosopher dedicated to health issues, who has recently referred to conscience.
"Conscience is a faculty of human moral psychology. It is the set of principles of human behavior that we consider to identify us, and which we wish to guide our conduct. Conscience does not provide intuitive moral knowledge, but rather a sense of having a moral obligation. [We physicians do not study much of these in medical school, but rather techniques, diagnostic procedures, medications, etc., commented Soriano.] Acting in conscience implies coherence between our thoughts and actions. The recognition of conscientious objection derives from recognizing the moral significance of conscience and the harm that violating it entails".
Conscientious objection
Conscientious objection as a fundamental right was one of the topics addressed by Dr. Juan José Bestard. In his opinion, "conscientious objection is a constitutional right and an autonomous right. Several rulings of the Constitutional Court qualify it as a fundamental right, and yet the latest one does not," warned the specialist in preventive medicine and public health.
Dr. Bestard referred to "the substantial link" of this right with Article 16 of the Constitution, and also indicated that "the TC ruling 160/1987 opens an interpretative door when it says: "in the hypothesis of considering it fundamental...".
However, Dr. Bestard pointed out that conscientious objection "enjoys features inherent to fundamental rights, and the doctrine attributes to it a status: because of its inexorable link with the Article 16 of the Constitution, it has essential content; by Article 53.2 of the Spanish Constitution, it is protected before the TC; although by STV 160/1997 it does not enjoy the reservation of an organic law, but it does enjoy the reservation of an ordinary law".
Institutional objection
Dr. Bestard also alluded to institutional conscientious objection, and stated that "it makes no sense, since conscientious objection is of an individual nature". He also pointed out that "the Code of Medical Dentistry in Spain understands that institutional conscientious objection is not admissible".
This is not a peaceful issue. Well-known jurists, such as professors Rafael Navarro-Valls and Javier Martínez-Torrón, and professor María José Valero, have published analyses and petitions, which they consider "of special importance, both theoretically and practically". These include "expressly recognizing the possibility of institutional objection to the practice of euthanasia and assisted suicide in the case of private institutions, whether for-profit or not-for-profit, whose ethical ideology is contrary to such actions", as stated by Omnes.
On the other hand, Federico de Montalvo, professor of Law at Comillas Icade and now former president of the Spanish Bioethics Committee, considered last year in an interview with Omnes that denying conscientious objection to the euthanasia law exercised by institutions and communities "is unconstitutional". The jurists cited above add that "it would not be superfluous to recognize as an organic law the entire article 16 of the law, without excluding its first paragraph, since it all refers to the development of the freedom of conscience protected by the Constitution".
Crisis of the environment, of culture
In his summary, the president of the Deontological Commission of the Medical Association of Madrid (Icomem), Rafael del Río, made some reflections. Conscientious objection is an expression that stands the test of time," he said, "because it describes something very essential that wants to be preserved in the actions of each person, but it also suffers the wear and tear of time. The word "object", however, does retain a negative aspect, which unfortunately is negative: it apparently implies not accepting, rejecting, criticizing... That is why we ask ourselves what is the right attitude".
"In this sense, conscientious objection from the point of view of the objector speaks of a certain type of crisis, which is not of the institutions, nor of the structures, nor of the parties in particular, but rather of the environment, of the culture itself, at least from his perspective".
In his opinion, "in this sense, the objection is not an isolated act, nor a mere expression of individual freedom, but could touch the very guarantees of the Rule of Law itself, and in many cases, it is necessary for the restitution of some fundamental good that is at stake, those goods that should not be put under discussion".
The authorFrancisco Otamendi
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Vulnerable, like Jesus
If we are not able to recognize ourselves as vulnerable beings, in need of others throughout all stages of our lives, it will be difficult for us to be happy.
From an early age we were taught that you have to grow in order to ascend and gain independence, but they hid from us a fundamental part of the story: that at some point you have to descend again and start depending on others.
This problem manifests itself in many older people to whom the years suddenly come upon them, as if they had never thought it could happen to them. They do not accept their physical and sensory limitations, they do not admit that they are no longer in charge, they become moody, stingy... There are extreme cases that end in depression and even suicide.
You don't have to grow old to go through this process. I have seen similar cases in young people faced with an illness, a family or economic problem. It was not in their plans to ask for help!
However much our world promotes an individualistic, competitive way of life, in which we have to be stronger than others, more beautiful, richer, more intelligent or more astute; the truth is that, as the wise Qoheleth reminds us, all this is vanity! If we are not capable of recognizing ourselves as vulnerable beings, in need of others throughout all the stages of our lives, it will be difficult for us to be happy, because we will be working on a false model of reality that makes the ideal of existence unattainable. The problem of the human being is unsolvable if we do not include his intrinsic vulnerability in the equation.
Our species is part of a community, a people in the most endearing sense of the term: a family of families, a network of mutual support and help. In statements to the newspaper El País on the occasion of the recent discovery of what appears to be the first surgical intervention in history (an amputation 31,000 years ago), the paleoanthropologist María Martinón-Torres stated that "in our species, the survival instinct encompasses the group, not only the individual, and includes premeditated, proactive and organized acts, such as the institutionalization of care". The Spanish scientist recalled on the occasion of the presentation of her book "Homo imperfectus" (Destino) that "our strength is not individual, it is always as a group. This allows us to embrace, compensate for and protect individual weaknesses or fragilities. The weakest is not the one who is physically fragile or sick, but the one who is alone".
In the face of this anthropological evidence, loneliness is becoming a "public health problem" in the Western world, as recognized by a study commissioned by the European Commission. One in four EU citizens reported feeling lonely during the first months of the pandemic. In the United States, loneliness has been described by the authorities as an "epidemic" and in other countries, such as Japan and the United Kingdom, they have even had to create loneliness ministries to try to alleviate the terrible effects on people of the lack of family or social support.
It is striking to see how, despite this evidence, the programmed destruction of the family continues its course, encouraged by delirious ideologies, although very well supported by the economic powers. They will know.
Meanwhile, the Gospel has many answers to this problem. In the first place, Jesus, the perfect man, teaches us to be truly human, and that means feeling vulnerable, not believing we are invincible. He, who is God, emptied himself of his rank to become perfect man and, as such, he needed family, community, people. He needed others to nurse him and change his diapers in Bethlehem, to protect him in Egypt, to help him feel loved, to help him grow and be formed in Nazareth, to leave everything in Galilee to follow him in his mission, to wrap him and take care of him in Bethany, to pray for him in Gethsemane, to accompany him on Golgotha....
Of course He also helped many and as God He saved all mankind, but as man He asked for help and let Himself be helped! He invited us to be like children. And that means feeling vulnerable, discovering that we need help, asking for it and letting ourselves be helped. It is the best recipe for being tired and overwhelmed, and for being authentic men and women.
The authorAntonio Moreno
Journalist. Graduate in Communication Sciences and Bachelor in Religious Sciences. He works in the Diocesan Delegation of Media in Malaga. His numerous "threads" on Twitter about faith and daily life have a great popularity.
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"True wealth is sharing," Pope Francis comments in an audience with businessmen.
On Monday, September 12, Pope Francis met with a group of businessmen from the Italian Confederation of Industry. During the meeting he discussed some ideas on the social duties of a good entrepreneur.
RelatedAnna Maria Tarantola: "Focusing the company on people is efficient".Pope's monthly video: for small and medium-sized entrepreneursCompanies have a life. From generation to generation
Anna Maria Tarantola: "Focusing the company on people is efficient".Pope's monthly video: for small and medium-sized entrepreneursCompanies have a life. From generation to generationTranslation of the article into Italian
A small compendium of the Social Doctrine of the Churchspecifically focused on the understanding of "just" wealth, was delivered by Pope Francis on Monday to the more than 5,000 Italian businessmen received in audience in the Paul VI Hall.
They were there representing more than 5 million employees of small, medium and large manufacturing and service companies on the peninsula, who are members of the association Confindustria, the General Confederation of Italian Industry.
The Pontiff's speech evidently went beyond the Italian sphere, in fact it can be said that the value of the considerations he made involve the whole of human society, especially in this period of great uncertainty and crisis. And it is not by chance that the Italian confederal body itself has representative offices in several countries bordering the Mediterranean, from Eastern Europe to Russia.
In his speech, Pope Francis wanted to characterize the figure of the "good entrepreneur", as opposed to the "mercenaries". The good entrepreneur resembles the "good shepherd" - explained Francis - because he takes on the sufferings of the workers and feels their uncertainties and risks. A real test is the time when the situation is easy after the pandemic and with the ongoing war in Ukraine.
Judas denarii and Good Samaritan denarii
Mentioning some biblical and evangelical episodes, the Pope offered a parallel between "Judas' money" and the money that the Samaritan advances to the innkeeper to attend to the robbed and wounded man he found on the road, showing how "the economy grows and becomes human when the Samaritan's money is more numerous than Judas'," that is, when altruism overcomes personal and selfish interest.
Not in vain, money "can serve, yesterday as today, to betray and sell a friend or to save a victim".
Share
The Pope then wanted to clarify what is the right key for a follower of Christ who is a businessman to "enter the kingdom of heaven", as opposed to the words of Jesus who in the Gospel of Matthew (19:23-24) considers it an almost impossible mission for this category to aspire (see camel and eye of the needle).
The key word is share. Assuming this ability to extend one's wealth for the benefit of others allows the entrepreneur to avoid idolatrous temptation and opens him to the responsibility of making his wealth bear fruit and not dissipate it. So it is not impossible to enter the Kingdom of Heaven, difficult yes, but not impossible, concludes the Pope.
How do you experience sharing? There are many ways "and each entrepreneur can find his own" with creativity and according to his own personality. The Pontiff points out some of them:
- Philanthropy: "giving back to the community, in various ways".
- The payment of taxes: "a high form of sharing of goods, they are the heart of the social pact". Obviously, they must be fair and equitable, guaranteeing efficient and non-corrupt services.
- Job creation: as it could not be otherwise for an entrepreneur, this also means giving opportunities to young people.
- Encouraging the birth rate: supporting families and allowing women not to be discriminated against when they are expecting a child, often paying with dismissal.
- Promote the integration of the immigrant population through honest employment, which at the same time welcomes, supports and integrates.
- Reduce the gap between the salaries of managers and workers: "if the gap between the top and the bottom gets too big, the business community gets sick, and soon society gets sick".
The smell of work
Another valuable piece of advice given by Pope Francis is that the entrepreneur himself should consider himself and live as a "worker". "The good entrepreneur knows the workers because he knows the work", he perceives that smell that makes him be in contact with the life of his company, and furthermore, through that contact and that closeness he imitates "God's style: to be close".
After all, the value created by a company depends not only on the creativity and talent of the entrepreneur, but "also on the cooperation of all", and therefore, the Pontiff concludes, it must rely on the creativity, heart and soul of its workers, its "spiritual capital".
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Left, Right and Brotherhoods
The alternative presented by the brotherhoods is situated on a higher plane than the political dialectic of left and right, it is an alternative to the political dialectic of left and right. worldview based on European cultural roots.
It all began in France, in the Constituent Assembly of 1792. To the right of the presidency sat the Girondins, supporters of the maintenance of order and institutions. The left of the Chamber was occupied by the Jacobins, who advocated revolutionary radicalization. In the center was an undifferentiated group of assembly members, with poorly defined objectives. Since then, and to this day, any proposal on social issues has been labeled as right-wing or left-wing by analogy with those groups, an approach as limited as it is impoverishing.
During the 19th century this classification was more or less effective in explaining social reality, but it declined as the revolutionary mystique of the class struggle was exhausted. In 1989 the collapse of the Marxist systems that had begun years before culminated. The most immediate trigger was the failure of the economic model, that is why, after the initial bewilderment, Gramsci's idea of appropriating culture was taken up again. Universities, schools, international organizations, the media and other tribunes were occupied by the left.
Today, groups that recognize themselves as leftist, with no cultural, political or economic proposals to offer, have opted for a new model of social transformation: to take on all the struggles that arise and integrate them into a single discourse (Laclau). This amalgam includes the LGTBI movement, radical feminism, or queerThe dogma of climate change, indigenism, environmentalism, opposition to the culture of effort, to the right to property, to life, the revision of history, the resignification of language and the replacement of people's identity with equality. And whatever comes, this is an open process to which new causes are added every day. All these demands are presented as a block, in a complete package with pretensions of doctrine, which must be assumed in full under penalty of being considered denialist first, to be later cancelled (woke) as a person, toppled as a statue or his remains exhumed if he is deceased.
Any attempt to legally go against this state of affairs is considered to be judicial persecution, o lawfareThe term is fashionable in political parlance to define the alleged judicial persecution of the left by the powerful.
Curiously, this radicalism on social issues is complemented in the economic sphere by a savage global capitalismThe one presented in the much publicized Agenda 2030.
It is impossible to find the common thread of this jumble of ideas, sometimes contradictory, that accumulate without method. An unbearable chaos in which it is impossible to make logical decisions, but with a clear objective: to reorient the laws that supposedly determine History.
Here the brotherhoods have something to say. They are neither right-wing nor left-wing, but their Christian identity and their social profile oblige them to enter the debate, aware that this is not a dialectical struggle between Girondins and Jacobins, between right and left. The alternative presented by the brotherhoods is situated on a higher plane, it is a worldview based on European cultural roots, in which the Judeo-Christian tradition plays a fundamental role. Julián Marías explained that Christianity is primarily a religion, but also a vision of the world, a way of seeing, thinking, projecting and feeling reality and, ultimately, a way of life that is the foundation, to a large extent, of the intellectual, legal and social structures of Western civilization.
It is not a matter of encouraging the brotherhoods to present technical solutions to social problems, nor of encouraging partisan options; but of proclaiming moral principles, also those referring to the social order, as well as giving criteria on any matter insofar as the fundamental rights of the person demand it.
The life of the brotherhood, like that of people, is not exhausted by managing the present (brotherhoods, elections, premieres, itineraries...), it only makes sense in the future, a future that belongs to God, who is eternal, pure present, Lord of History. A History that is not governed by inexorable laws that must be redirected, as proposed by the left; but by the freedom of man, which leads the brotherhood to look at the world with the eyes of Christ, leading all human realities towards Him.
It is urgent for the brotherhoods to develop and apply the necessary intellectual tools to become deeply involved in giving meaning back to history, beyond Marxist proposals, if they do not want to end up being masters of glorious pasts, fleeting presents and uncertain futures.
The authorIgnacio Valduérteles
D. in Business Administration. Director of the Instituto de Investigación Aplicada a la Pyme. Eldest Brother (2017-2020) of the Brotherhood of the Soledad de San Lorenzo, in Seville. He has published several books, monographs and articles on brotherhoods.
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Pope begins visit to Kazakhstan
Pope Francis is already on Kazakh territory. The first of his speeches, the most political of those he expects to give, was a call for unity and respect.
The Pope also praised the Kazakh people's ability to respect different religions.
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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Europe prays for peace in Ukraine
On September 14, the Feast of the Exaltation of the Holy Cross, Catholics in all countries of Europe are called to pray for peace in Ukraine, especially with Adoration of the Blessed Sacrament.
Related"Ukraine suffers and deserves peace," says Pope on Day of PrayerThe text of the Consecration of Ukraine and Russia to the Immaculate Heart of Mary is as follows
"Ukraine suffers and deserves peace," says Pope on Day of PrayerThe text of the Consecration of Ukraine and Russia to the Immaculate Heart of Mary is as followsThe President of the Council of European Bishops' Conferences, Archbishop Gintaras Grušas of Vilnius, has called on all European Bishops' Conferences to hold a day of prayer on September 14 to invoke peace for Ukraine.
This petition for peace promoted by the European bishops has centered its gaze on Eucharistic Adoration. The very motto of the day "Kneeling before the Eucharist to invoke peace" is an invitation to parishes and temples to carry out acts of Eucharistic adoration asking for the cessation of war.
The date is not accidental as the Bishops' Conference of the Roman Catholic Rite in Ukraine has declared 2022 as the Year of the Holy Cross. In the letter that the Ukrainian bishops published on the occasion of this year they pointed out the "painful way of the cross", which the Ukrainian nation is going through "in which innocent people suffer. (...) Now more than ever we understand Jesus Christ on his way of the cross, we understand his suffering and death".
This Year of the Holy Cross will end with a solemn Holy Liturgy and Way of the Cross with the participation of all Roman Catholic bishops of Ukraine on September 14, 2022, during the European Day of Prayer for Ukraine.
A few months ago, during Lent 2022, the CCEE coordinated a Eucharistic chain in which each day we prayed both for the victims of the covid pandemic and for the war in Ukraine.
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Goods exist to do good. 25th Sunday in Ordinary Time (C)
Andrea Mardegan comments on the readings for the 25th Sunday in Ordinary Time and Luis Herrera offers a short video homily.
Jesus tells the parable of the steward accused before his master (in Luke's Greek he is called "kurios", lord, the same name given to God) of squandering his goods. In the end, however, the master himself praises his steward for having distributed his goods among the debtors, squandering them
likewise. The point of the steward's conversion is the master's call to account for his stewardship, for it will be taken from him. The parable of the foolish rich man who hoarded his harvest in the barns, but would lose his life that very night, comes to mind. There is in the steward's action a remarkable haste: "Sit down, write, change the amount of your debt." He is praised by his master, who is not interested in the accumulation of goods, but in their use for good, to alleviate pain and suffering. Before, that steward neglected those goods, or used them for himself, for amusement, for speculation, for selfishness. After his dismissal was announced to him, although driven by the desire to make friends who would then welcome him, he guessed the heart of his master: he wanted his goods to be destined to do good to all.
This is what God wants for the material and spiritual goods created by him and left to men as stewards. It is what he wants for the goods left as an inheritance to his Church: the treasure of his Word, the power of the sacraments, the grace of salvation, the truth that sets us free, the new commandment of love. May these goods not be confiscated and put in the coffers: they serve for the salvation of all, for God wants "all men to be saved and to come to the knowledge of the truth," Paul explains to Timothy, and so he wants us to pray for everyone, even for the emperor who puts Christians to death, or for those who enrich themselves dishonestly.
"Make friends with dishonest riches, so that when they fail, they may receive you into the eternal habitations." Dishonest because they have been accumulated by fraud, like that of the recipients of the invective of the prophet Amos, who trample on the poor and do not endure the repose of the new moon and the Sabbath, because it curbs their greed to earn money dishonestly, by false measures, by selling the leftovers, by buying a slave for a pair of sandals. Or dishonest because they deceive men, because they promise happiness they will never give. But if they are used to help, to succor, these riches create friendship and gratitude in all the poor and disinherited of all kinds, who in life will be close to us and at the moment of our death will bear witness that we have given them money, attention, time, science, life, love.
Homily on the readings of the 25th Sunday of the year
The priest Luis Herrera Campo offers its nanomiliaa small one-minute reflection for these readings.
The authorAndrea Mardegan / Luis Herrera
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The impressive life of Cardinal Van Thuan
It has been 20 years since the death of Cardinal Van Thuan. His beatification process continues after being declared venerable and his devotion is growing worldwide.
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Christians persecuted and also ignoredMartyrsPope Francis sends economic aid to Haiti, Bangladesh and VietnamFrancois Xavier Nguyen Van Thuan was born on April 17, 1928 in a small town in Vietnam. He was the eldest of 8 siblings. The Van Thuan family had been Catholic for several generations and lived in an atmosphere of unshakable faith, so it was not surprising that the young Nguyen decided to enter the seminary.
He was ordained a priest in 1953 and, seeing that he had intellectual qualities, his superiors sent him to Rome to broaden his knowledge. After completing his studies, he returned to Vietnam, where he taught at the seminary and later became rector and vicar general of his diocese. His pastoral work was very effective. In 1967 he was appointed bishop of Nha Trang.
A year later, communist troops occupied many cities in North Vietnam. On April 24, 1975, a few days before the regime seized power over the entire country, Paul VI appointed him coadjutor archbishop of Saigon. Three weeks later he was arrested and imprisoned. Thus began a very long period of captivity that lasted thirteen years, without trial or sentence, nine of which he spent incommunicado.
Van Thuan in the face of adversity
He was then isolated and without contact with his people, but he looked for a way to communicate with them. One morning he said to Quang, a seven-year-old boy: "Tell your mother to buy me old calendar pads". In the evening the boy brought him the notebooks, and so "I wrote to my people my message from captivity". The bishop returned the writings to the boy who gave them to his brothers. The latter were in charge of copying and distributing them to the Catholics who had to act clandestinely.
From these brief messages a book was born, "The path of hope". He wrote it quickly - in a month and a half - because he was afraid that he would not be able to finish it if he was transferred to another place. In the same way, new books came out later on.
Masses in captivity
Van Thuan knew that the strength he needed to sustain his soul and his state of mind could only come from an encounter with the Lord. "When I was arrested, I had to leave immediately, empty-handed. The next day I was allowed to write to my people to ask for the most necessary things: clothes, toothpaste... I wrote to them: 'Please send me some wine as medicine for my stomach ache. The faithful understood immediately. They sent me a little bottle of wine from Mass, with the label: 'medicine against stomach ache', and hosts hidden in a torch against humidity. The police asked me:
-Does your stomach hurt?
-Yes.
-Here is some medicine for you.
I will never be able to express my great joy: daily, with three drops of wine and a drop of water in the palm of my hand, I celebrated Mass (...). The Eucharist became for me and for other Christians a hidden and encouraging presence in the midst of all difficulties".
Apostolate with the guards
Then came even more dramatic moments. He was transferred to another place on a grueling boat trip with 1,500 other starving and desperate prisoners. There he was imprisoned again, but now in solitary confinement. A new and long period began, even more painful than that of the previous years. His unusual attitude of respect for the guards in charge of controlling him allowed a relationship that could be described as surprising.
At the beginning, his dealings with them were non-existent; they did not speak to him, they answered only "yes" or "no"; it was impossible to be nice to them. So he started smiling at them, exchanging kind words and telling them stories of his travels, of how they live in other countries: United States, Canada, Japan, Philippines, Singapore, France,...; and he talked to them about economy, freedom, technology, etc., he even taught them languages like French and English: "my guards become my students!" He thus improved relations with them and the atmosphere in the prison, and then took the opportunity to talk to them also about religious topics.
A trip to Lourdes
She had received her love for Our Lady from her family. At home they prayed the rosary daily and lived many Marian devotions. During his seminary years he also lived, with deep unction, many practices directed to the Mother of God. During his stay in Italy he traveled to several European countries; in August 1957 he was in Lourdes and there he felt a strong presence of Our Lady. Kneeling before the cave, where Bernadette had once done the same, he heard in his heart the words that Mary had addressed to that young woman: "I do not promise you joy and consolation on earth, but rather adversity and suffering".
He understood that these words were also addressed to him. It was a premonition of what was to come. During his long captivity, the Virgin Mary played an essential role in his life and, recalling his stay in prison, he wrote: "There are days when, at the limit of fatigue, of illness, I cannot even recite a prayer! Our Lady was for him his constant companion during that painful captivity.
Van Thuan released
His freedom came suddenly on November 21, 1988, and was a great joy for Vietnamese Christians, but he could not stay long in his homeland. He was soon exiled to the West. In the Vatican his presence was immediately appreciated and he was called to participate in different missions. It was during these years that he was healing from the hardships he had suffered for so long, but he continued to lead a sober life until the end of his days.
In 2000 came a poignant moment in his life: he was called to preach the Lenten Spiritual Exercises to John Paul II and the Roman Curia. When the Pope received him to congratulate him and have an endearing conversation with him, Cardinal Van Thuan replied: "24 years ago I was celebrating Mass with three drops of wine and one drop of water in the palm of my hand. I would never have thought that the Holy Father would receive me in this way... How great is our Lord, and how great is his love". In 2001 the Pope named him a cardinal of the Catholic Church. On September 16, 2002, after suffering from cancer for years, he took the definitive step into eternal life.
Five years after his death, Pope Benedict XVI ordered that the process for his beatification be initiated in Rome. Without suffering physical martyrdom, he can be considered a true martyr of Vietnamese Catholicism and, at the same time, a model of fidelity to the Church in difficult and compromising situations.
The authorPedro Estaún
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