An open letter to Albino Luciani in the style of those of "Distinguished Gentlemen".

Simplicity in truth, the seal of Pope Luciani

An open letter to Albino Luciani in the style of those of "Distinguished Gentlemen".

Today, August 26, marks the anniversary of the election of John Paul I as successor of Peter. Before becoming pontiff, he published in the press a series of fictitious letters to famous writers and literary figures. They were later collected in a book entitled "Illustrious Gentlemen". These lines collect a fictitious letter sent to him and in the style in which he wrote them.

Vitus Ntube-August 26, 2022-Reading time: 8 minutes

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Illustrious Pope:

I write to you with gratitude.

Some years ago I received your book "Most Illustrious Gentlemen." which was a collection of letters you wrote to illustrious men and women and published in the press. Thanks to this book, I "learned" to read, I fell in love with literature. Your book encouraged me to read more books and taught me how to read them, that is, to make the characters and authors always present and to be an interlocutor with them. Reading has become an encounter, a dialogue, thanks to you.

I enjoyed your book very much and have longed to read more of your writings. I dare say I have read all of your proclamations as Pope. They were thirty-three days of papacy for you, so it was an easy project to accomplish. I found that you did not abandon your style in your audiences and speeches as pope. Literary figures and examples never ceased to appear in your speech. It was a style I liked very much.

In your book Your ExcellenciesYou wrote to authors I liked, you opened new horizons for me to discover other authors as well. Of course, you have not written to all the illustrious authors, but you have written to writers like Charles Dickens, Mark Twain, Alessandro Manzoni, Johann Goethe, Chesterton or to literary characters like Pinocchio or Penelope, etc. I remember you told Mark Twain about your reaction to quoting him. You wrote: "My students were enthusiastic when I told them: Now I'm going to tell you another Mark Twain story. I fear, however, that my diocesans will be scandalized: 'A bishop quoting Mark Twain!

Although you did not write specifically to Shakespeare, you mentioned him. The same with Leo Tolstoy, whose stories made it into your letters to other illustrious men, even though he did not receive a personal letter. I have no doubt that you would have written to more illustrious authors if time had permitted. You probably would have written to Albert Camus, Stefan Zweig, C. S. Lewis, Jane Austen, Solzhenitsyn, and perhaps to literary characters such as Don Quixote de la Mancha or Christina, daughter of Lavrans, Frodo, Samsagaz, and Monsieur Myriel from Victor Hugo's "Les Miserables." You would also have come into contact with more literary people from all over the world, with Chinua Achebe, with Confucius, with Shūsaku Endō, etc.

You did write to saints; I suppose St. Francis de Sales was your favorite. He received a letter and made many appearances in other letters. He was your theologian of love. You would also have written to other recent saints. Perhaps to St. Josemaría Escrivá on the need for holiness for all people, as you emphasized in your letter to St. Francis de Sales. You spoke of being devout and how "holiness ceases to be a privilege of convents and becomes the power and duty of everyone". Holiness is an ordinary undertaking that man can achieve "by the fulfillment of the common duties of every day, but not in a common way." These are your words, and it was what St. Josemaría taught.

I just found out that you had written about him in another article in Il GazzettinoI was born on July 25, 1978, a month before he was elected Pope. Of course, in the article you made reference to St. Francis de Sales and even said that St. Josemaría went further than him in some aspects. You said that faith and competent work go hand in hand and that they are "the two wings of holiness. Well, I don't know if you would have liked this image that I would use now to describe faith and competent work: What if I compared them to the two blades of a pair of scissors? Would anyone dare to say that one of the blades is not necessary? Tell me what you think of my image. I have taken it from C. S. Lewis.

Well, surely you would also have written to the fathers of St. Thérèse of Lisieux. You received with joy the news of the cause of their beatification in your letter to Lemuel, King of Massah. I am sure you would be delighted that they are saints now.

You talked to poets, mothers, queens, young and old, etc. You spoke with Pinocchio and compared him to your childhood experiences. You also talked to the elderly, as in your letter to Alvise Cornaro in which you said that "the problems of the elderly are today more complicated than in your time and, perhaps, humanly deeper, but the key remedy, dear Cornaro, is still your own: to react against all pessimism or selfishness".

But what you taught me, above all, was how to maintain that dialogue and what the nature of that encounter can be. You showed how to balance a dialogue between generations. You avoided being anchored in an old way of doing things and accepted the reality of your time. You knew how to bring the different generations into dialogue. You did not consider the old as outdated and the new as the only relevant thing. This gap between generations can be compared to arriving at noon to a meeting scheduled at nine o'clock in the morning. If the conversation has been going on for the previous three hours, the latecomer will have missed many details and will be in danger of repeating what has already been said. It is this ability to incorporate the conversation started at nine o'clock into the present moment that you have shown in your letters. In your letters you had conversations on various topics: feminism, education, chastity, vacations, "fakenews" and relativism and you even have a letter to an anonymous painter. You were a man who knew how to converse.

I write to you with gratitude also because you taught me that books can be reread as you did many times on the anniversary of the birth or death of an author, or on any other occasion. I reread your book again on the occasion of your beatification this year as you taught me. I hope people will have the opportunity to read those letters of yours on this occasion.

"Let us praise illustrious men, our fathers according to their generations. They were men of good, whose merits have not been forgotten." - Ecclesiasticus 44:1,10

Illustrious Albino, I am writing to you because you are now one of the illustrious men. You are illustrious not because of your literary ability, but because of your holiness, which the Church will soon recognize with your beatification. You have taught me to be an interlocutor - in your letter to St. Luke the Evangelist and in your letter to Jesus - to dialogue with the characters of the Gospel and to dialogue with Christ. This was the source of your holiness. You were a man of prayer, a man who dialogued with God. When you wrote to Jesus, you wrote to Him trembling, showing that you were in constant conversation with Him. In your letter, you wrote that:

"Dear Jesus:

I have been the object of some criticism. "He is a bishop, he is a cardinal - they say - he has worked exhaustingly writing letters in all directions: to M. Twain, to Péguy, to Casella, to Penelope, to Dickens, to Marlowe, to Goldoni and I don't know how many others. And not a single line to Jesus Christ!"

You know that. I try to maintain a continuous conversation with you. But translated into a letter I find it difficult: they are personal things. And so insignificant!"

You were in constant conversation with Christ. This is the true source of your illustrious nature and what you have taught me is of primary importance. You ended your letter to Christ by saying that "the important thing is not that one should write about Christ, but that many should love and imitate Christ."

I write to you with gratitude because you are a humble man. You took "Humilitas" as your episcopal motto. In your letter to King David, you manifested a dimension of this and how many times you tried to bury the pride you had. Many times you held a funeral and sang the requiem to pride. About this, you told King David that, "I rejoice when I find it, for example, in the short Psalm 130, written by you. You say in that psalm: Lord, my heart is not haughty. I try to follow in your footsteps, but unfortunately, I have to limit myself to asking: Lord, I wish that my heart would not run after proud thoughts...!

Too little for a bishop, you will say. I understand that, but the truth is that a hundred times I have celebrated the funerals of my pride, believing I had buried it six feet under with so much requiescat, and a hundred times I have seen it rise again more awake than before: I have realized that I still disliked criticism, that praise, on the contrary, flattered me, that I was concerned about the judgment of others about me."

It was the virtue of humility that you also recommended in your first general audience as Pope. Not only did you recommend the virtue of humility, but you also considered yourself the lowest. You wrote to Mark Twain showing him how you considered yourself the lowest among the bishops.

"As there are many kinds of books, so there are many kinds of bishops. Some, indeed, look like eagles gliding with masterly documents of the highest order; others are like nightingales singing wonderfully the praises of the Lord; others, on the contrary, are poor sparrows who, on the last branch of the ecclesiastical tree, do nothing but chirp, trying to say the odd thought on vastly vast subjects. I, dear Twain, belong to the latter category."

I write to you with gratitude because you have spoken of our service to Truth. We are servants and not masters of the Truth. This is what you wrote in your personal pontifical diary. You became a collaborator of the Truth. You taught us to seek the truth with docility in recognition of the fact that we do not believe it. You wrote to Quintilian about education and how to seek truth through it. You wrote that "dependence is natural to the mind, which does not create truth, but must only bow to it, wherever it comes from; if we do not take advantage of the teachings of others, we will waste much time searching for truths already acquired; it is not always possible to achieve original discoveries; it is often enough to be critically certain of discoveries already made; finally, docility is also a useful virtue. [...] On the other hand, which is better: to be confidants of great ideas or original authors of mediocre ideas?"

We do not make our own truths, but learn from those who have gone before us and in turn become collaborators with the truth. You even showed how we can easily serve the truth through images and examples from literature. You made many of your teachings known through literary images. You even gave a case in which you explained the incoherence of religious relativism using a story by Tolstoy. At the end, you said that "what Rahner sometimes fails to clarify with his volumes of theology, Tolstoy can solve with a simple comic strip!"

I write to you with gratitude because you have spoken of joy and the charity that accompanies it. You are known as the Pope of the smile. When you wrote to St. Thérèse of Lisieux, you spoke of a joy that is exquisite charity when it is shared. You told the story of the Irishman whom Christ asked to enter paradise because of how he communicated his joy. Christ told him, "I was sad, downcast, prostrate and you came and told a few jokes that made me laugh and restored my spirits. to paradise!" In his third general audience as pope, you spoke of how St. Thomas declared that joking and making people smile was a virtue. He said it was "in line with the 'glad tidings` preached by Christ, with the "hilaritas" recommended by St. Augustine; it defeated pessimism, it clothed the Christian life with joy, it invited us to be encouraged by the wholesome and pure joys we encounter on our way."

You are the Pope of the smile. Your writings radiate joy, as does your catechesis. You were a man of joy, of good humor.

I write to you with gratitude because you also held gratitude in high esteem. The choice of your name is itself a concrete example of your spirit of gratitude. In your first Angelus address you said how gratitude to the two previous Popes, John XXIII and Paul VI, led you to choose a binomial name for the first time. You explained this well in your first Angelus address. I have listened to the recording of this speech on the website of the foundation created in your name by the Vatican. I enjoyed listening to the speech in your own voice. One can imagine how you turned red when Paul VI put the stole on your shoulders as you say in that speech.

I have made public my first letter to an illustrious man. I have no doubt that you would like these letters, these dialogues, to continue with other illustrious men. We would try to maintain your legacy, especially that of your holiness. With joy we would be celebrating your beatification.

If this letter has been a bit baroque and with a lot of details, it is probably because I have tried to copy the style of your letters and I have done it badly. In your letters there was no lack of examples of texts. I am writing to you as you liked to write. Perhaps you would like to read it that way too.

The authorVitus Ntube

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What's New in Vatican Finance. A guide to understanding the changes

The publication of the balance sheets of the Holy See and of the Administration of the Patrimony of the Apostolic See, known by its acronym APSA, show the state of the Vatican's finances, one of the major areas reformed in recent years.

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How is the Vatican money? Mainly in the real estate sector and in conservative investments, with not excessive but safe yields.

What is the Vatican's money used for? First of all to carry out the mission of the Church, and therefore, for institutional purposes, to keep the Roman Curia, the "ministries" of the Pope that carry out the mission, functioning.

The answers to these questions can be found by reading the balance sheet of the Holy See and the balance sheet of the Administration of the Patrimony of the Apostolic See, known by its acronym APSA.

The balance sheets were published at the beginning of August, unfortunately only accompanied by an institutional interview with the top management, but without a press conference or additional explanations. To understand them, it is necessary to read them carefully.

It must be kept in mind that the balance sheets are snapshots of a financial situation that is still in the process of change. As we write, Pope Francis has established with a "rescriptum" that all investments and movable property transactions of the Holy See and related institutions must pass through the Institute for the Works of Religion and that all funds must be transferred to the so-called "Vatican bank" by September 30. However, this does not change anything in the budgets we are analyzing.

The two budgets

These are two very different budgets. The budget of the Holy See includes all the entities related to it. Until last year, some 60 entities were considered. Now the perimeter of entities has been expanded to 92, and also includes the administration of, for example, the Bambino Gesù Pediatric Hospital, linked to the Secretariat of State. The budget also includes the Vatican Health Care Fund and the Vatican Pension Fund, two entities that have generally been considered to have an autonomous budget and whose management has experienced moments of crisis.

The APSA budget, instead, is the budget of the entity that acts as the Vatican's "central bank" and the entity that is the central investor. With the transfer of funds from the Secretariat of State to the management of APSA, decided by Pope Francis last year, all investments, revenues and financial decisions become managed by APSA.

Needless to say, the approaches of the two budgets are very different. The Holy See's budget is 11 pages long, is written entirely in English and attempts to put together, in a very technical way, the numbers. However, in the end it is difficult to find the figures broken down for all the entities. There is no exact list of which entities were previously included in the counts and which were not, and the fact that all the accounts are now put together makes it impossible to know how each entity operated. The budget wants to show the new approach, but the comparison with the old one is difficult to make.

The APSA balance sheet, instead, has 91 pages and a more descriptive and historical approach, which goes beyond the data and tries to explain the ways of acting. It is a balance sheet that aims to clarify the philosophy and raison d'être of what has become a sort of central bank, but which began as a special administration to manage the money of the "Conciliazione", the agreement signed with the Italian State in 1929. In fact, Italy settled the dispute with the Holy See that had arisen with the invasion of the Papal State in 1870, granting the Pope the small territory of the Vatican City State and compensation for the land and the State that had been expropriated from him.

The main objective of the Vatican's finances

The primary purpose of the Vatican's finances, as mentioned, is to support the Pope's mission, i.e., the Pope's "ministries," the Roman Curia. It is not surprising, therefore, that since 2011 APSA has been obliged to send at least 20 million a year to the Curia, plus an amount to be calculated from other benefits, of which 30% goes to the Curia and 70% to APSA itself. This year, it is more than 30 million.

Curiously, the consolidated accounts of the Curia do not include the contribution of the APSA, but they do include 15 million euros allocated to the Holy See by the governorship, 22.1 million euros paid by the IOR 1 million and St. Peter's obolus. It is a contribution that cannot cover all the expenses of the Holy See.

The Dicastery for Communication is the one that spends the most, 40 million euros, while the nunciatures account for 35 million and the Evangelization of Peoples for 20 million. The Dicastery for the Oriental Churches costs 13 million a year, the Vatican Library 9 million a year and Charity 8 million.

It is worth noting that among the items with the highest expenditure is the Pontifical Lateran University, which accounts for 6 million a year. This is more than the Dicastery for Integral Development (4 million) or the Vatican Archives (4 million), while the amount spent on the Vatican Tribunal, amounted to 3 million, although it will probably see its expenses increase due to the ongoing trial. In fact, the same trial could have an impact on the 27.1 million of consulting services, which will surely increase if the costs of the different legal consultancies related to the same trial are taken into account.

In the words of the presidents

The statements accompanying the budgets are very optimistic. Father Antonio Guerrero Alves, prefect of the Secretariat for the Economy, pointed out that the Holy See has gone from total assets of 2.2 billion in 2020 to 3.9 billion in 2021, a figure that could be misleading if it were not remembered that previously some 60 entities were on the balance sheet, now 92, including the Bambino Gesù Hospital and, precisely, Vatican entities such as the Health Care Fund and the Pension Fund. And it is obvious that, as the number of entities increases, so do the assets: in 2020 it was 1.4 billion, today it is 1.6 billion.

On the other hand, Bishop Nunzio Galantino, president of APSA, pointed out that there was a surplus of 8.1 million euros, despite the difficulties created by the pandemic.

The fruits of real estate investment

– Supernatural APSA is not only the "central bank", but also has the task of managing and investing assets. Historically, since the creation of the "Special", APSA has been committed to conservative investments and has mainly developed an investment policy in the real estate sector.

There are 4,086 properties with a surface area of 1.5 million square meters, of which 30% are destined for the free market. The remaining 70% are for institutional needs, and are therefore rented at favorable prices or at zero rent to employees and entities of the Holy See.

Overseas properties are managed by historic companies, established as far back as the 1930s, which from time to time make headlines as if they were novelties. They are not.

"Grolux, which manages real estate in the UK, is, among others, owned in 49% by the Vatican Pension Fund. It is now renovating a building for £16 million, which will be re-let at a potential rent of £1.2 billion. A similar operation to that of the Secretariat of State building on "Sloane Avenue" in London, after all.

In Switzerland, there were 10 companies, all now channeled into the historic "Profima", which made purchases of social housing. In France, everything is managed by "Sopridex".

In addition, APSA launched the "Maxilotti 1" and "Maxilotti 2" projects to renovate 140 homes that had become vacant and in poor condition. It should be noted that only 30% of APSA's housing units are put on the market, while 70% are for institutional purposes, granted at zero rent or subsidized.

In movable assets, APSA has maintained high liquidity and invested conservatively, with only 25% of the package allocated to shares. The investee companies are mainly located in France (€8.6 million), the United Kingdom (€5.2 million) and Switzerland (€1.1 million).

Towards full transparency

The publication of the two balance sheets is a step towards full financial transparency of the Holy See. APSA, in particular, has published its financial statements for the second time, while the Holy See has recently begun to present a consolidated financial statement prepared according to these criteria.

Missing, however, are the financial statements of the Governatorato, that is, of the Vatican City State Administration, which have not been published since 2015. The goal was to have a consolidated one that would pool the financial statements of the Governatorato and of the Holy See, but this has not yet happened. And the Governatorate is the administration most likely to make a good profit, because it also manages the Vatican museum center, and counts on the ticket revenues from the great mass of visitors who buy the Vatican Museums every year.

The authorAndrea Gagliarducci

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Vigils and prayers for Nicaragua

A Nicaraguan exile during the "Vigil of Faith and Freedom" to protest the arrest of Bishop Rolando Alvarez of Matagalpa held in front of the Metropolitan Cathedral in San Jose, Costa Rica, August 19, 2022.

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The Pope concluded his catechesis on old age by looking at "the destiny of mankind": heaven and the resurrection.

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The recent celebration of the Assumption of Our Lady was the anchor used by the Holy Father to place before the faithful the reality of death, our "second birth, the birth in heaven" as well as the truth of faith of the resurrection of the body.

In fact, the Pope wanted to emphasize that "after death, we are born into heaven, into God's space, and we continue to be those who have walked this earth. In the same way that happened to Jesus: the Risen One continues to be Jesus: he does not lose his humanity, his lived experience, not even his corporeality, no, because without it he would no longer be Him, he would not be Jesus: that is, with his humanity, with his lived experience".

As he recalled shortly afterwards, "we are certain that it will keep our faces recognizable and allow us to remain human in God's heaven."

"The best of life remains to be seen."

In this last catechesis dedicated to the elderly, the Pope wanted to draw a kindly image of Christian death. In this line, Francis emphasized that for a Christian "death is like a stepping stone to an encounter with Jesus who is waiting to take me to Him" and alluded to the Gospel images of heaven as a feast or a wedding.

He also addressed the elderly, the protagonists of his catecheses in recent months, pointing out how "in old age, the importance of the many 'details' of which life is made up becomes more acute: a caress, a smile, a gesture, an appreciated job, an unexpected surprise, a hospitable joy, a faithful bond. The essentials of life, what we appreciate most as we approach farewell, become definitively clear to us." This sensitivity to detail is for Francis a sign of that new birth which must also "give light to others".

"The best of life is yet to be seen," the Pope told them, "But we are old, what else do we have to see?". The best, because the best of life is yet to be seen. Let us wait for this fullness of life that awaits us all, when the Lord calls us".

Although he did not hide that the proximity of death is "a little scary because we do not know what it means and go through that door, there is always the hand of the Lord that makes you move forward and once through the door there is celebration. Let us be careful, dear "old men" and dear "old women", let us be careful, He is waiting for us, just one step and then the celebration".

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What has happened and what may happen in the Nicaraguan crisis

The social and political crisis in Nicaragua has increased markedly this summer, especially with regard to the harassment of the Church. We explain why the voice of the Church has become so respected among citizens and review the main events that have led to this situation.

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At the end of June 2022, the international media were perplexed by the Nicaraguan government's decision to expel the harmless Daughters of Charity from the country.How was it possible that nuns, known throughout the world for their selfless and peaceful work, had to be expelled? The answer is quite simple: in their small medical clinics they were treating the wounded following police attacks in an attempt to quell the protests in the streets. Since the government had forbidden the protesters to go to public hospitals, they only had the option of going to those who never ignore those in need. Only the courage of these women was able to mitigate the damage. The crisis in Nicaragua reached an even higher point.

These serious protests originated in 2018, following the government's decision to lower pensions by 5% and increase corporate taxes. Police violence then left more than 300 dead and 2,000 injured, and the only place the protesters have found refuge has been in churches. Most of the country's parish priests have opened the doors of their parishes to them. The report The United Nations' report on the serious human rights crisis that was taking place in the country.

A bishop arrested

These two facts allow us to understand the determination that Daniel Ortega, the president of the country, has had since then and until now to silence the voice of the Church. On Friday, August 19, Nicaragua was again in the news in all the international media. Bishop Rolando Alvarez, of the diocese of Matagalpa, was arrested in the middle of the night at the archbishop's palace, along with several priests and seminarians. He is currently under house arrest again.

In this way, the government was putting strong pressure on one of the main voices dissenting with the regime, surely in the hope that he would leave the country as a few priests and pastors have been forced to do.

New harassment of the Church

In recent weeks the government has intensified surveillance of parishes. Many of them have police patrols at the door during Sunday masses. If the priest does not keep a delicate balance with respect to the situation in the country, the faithful are forbidden to enter the ceremonies. This is the reason why in recent days many photos and videos are being seen on social networks showing the faithful taking communion through the gates of the parish estates, under the watchful eye of the police.

In this way, the government tries to pressure priests not to denounce the abuses committed and the causes of the political and social crisis that Nicaragua has been dragging along for fifteen years. A situation that has generated more than 150,000 refugees, most of them displaced to neighboring Costa Rica.

Elimination of dissidents

One wonders why the Church has such a prominent leadership, to the point of currently being the government's number one target. Over the last decade, political repression in the country has been intense, resulting in numerous opposition leaders being exiled or imprisoned (18 opponents have been jailed in the last year). The judiciary has bowed to government interests, so that the separation of powers no longer really exists.

Nicaragua, a small country with less than 7 million inhabitants, has nine bishops. One of them, Monsignor Silvio Baez, was forced into exile in 2019. But the government's pressure has not been limited only to the hierarchy, but in recent months it has closed Catholic television and radio stations.

The Church has tried to play as constructive a role as possible - within the tense and unstable situation - but over time it has become the only public voice with sufficient authority to denounce attacks on human rights. This has made many people respect and appreciate its strength. If we add to this the Catholic tradition of the country, it is logical that the Church is viewed favorably by the majority of the population and not by the government.

Chronology of the crisis and repression against the Church:

1985-1990. Daniel Ortega is president of Nicaragua.
January 2007. Daniel Ortega wins the elections again. His government is left-wing, heir to Sandinismo, and over the years it has become increasingly communist.
October 2009. Nicaragua's supreme court accepts that Ortega can run again in the elections, despite the express prohibition of the constitution. The separation of powers is increasingly weakened.
Ortega is reelected in 2012, 2017 and 2021.
May 2014. The bishops of the country meet with the president and his wife (then government spokesperson) to discuss the pastoral letter which the prelates had written analyzing the situation of the country and their proposals for improvement. The text denounced the lack of freedom of expression, the corrosion of the separation of powers, police violence and electoral rigging, among other things.

2018

April 2018. Daniel Ortega reduces pensions by 5% and increases company and worker contributions. Demonstrations and social protests begin, strongly repressed by the regime. Priests across the country open church doors to shelter protesters who were being attacked by police and paramilitary groups.
June 2018. The main bishops of the country process with the Blessed Sacrament in the middle of a demonstration, thanks to which a police massacre is avoided. The bishops ask the government for an early election to appease the mood of the citizens after the rigging of the 2017 elections.
July 2018. Government supporters harass Bishop Silvio Baez, who is lightly injured, when he went to verify reports of violence in which the country's security forces were allegedly involved.
August 2018. United Nations issues a report on the situation in the country. It noted the existence of a serious human rights crisis as a result of the social protests, which have resulted in approximately 300 people killed and 2,000 injured.
December 2018. The United States imposes economic sanctions on the country.

2019-2022

April 2019. Bishop Silvio Baez goes into exile at the request of Pope Francis, following pressure from the government before the Holy See.
July 2020. The cathedral of Managua suffers an attack, in the form of a fire.
November 2021. Ortega wins a rather corrupt election. Venezuela, Cuba, Bolivia and Russia are the only countries that accept the result without reservations.
March 2022. The government expels the nuncio from the country.
May 2022. The government closes Channel 51, owned by the Episcopal Conference.
June 2022. The government outlaws more than one hundred NGOs, both confessional and secular.
June 2022. The Missionaries of Charity are expelled from the country. The reason given by the government is that the dispensaries they attended were receiving donations from abroad and this money was used to buy weapons and destabilize the country. No evidence has been presented to corroborate this accusation.
July and August 2022. Several priests are arrested. The government closes 13 Catholic radio stations.

August 2022.

Monsignor Rolando Álvarez, bishop of Matagalpa, and main denouncer of the human rights attacks, is arrested at his residence along with other priests and seminarians.
The government accuses Catholic organizations of not complying with the law against Money Laundering and Financing of Terrorism. The reason is that it understands that those who help opponents of the regime favor divisions, protests, violence and terrorism against the state.
Subsequent reports of the United Nations show the repression and lack of freedoms in Nicaragua.
The Secretary of the Pontifical Commission for Latin America, Rodrigo Guerra, explains that there is an intense shadow diplomatic work at the Holy See.

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Integral ecology

Experts urge revision of Spanish euthanasia law

After one year of the law In the case of the 2021 organic law regulating euthanasia in Spain, professors such as Navarro-Valls and Martínez-Torrón, and Professor María José Valero, urge its modification. They request, for example, that "the register of objectors should be eliminated, due to the foreseeable dissuasive and inhibiting effect it could have", and that "the possibility of institutional conscientious objection to the practice of euthanasia and assisted suicide" in private entities should be expressly recognized.

Francisco Otamendi-August 23, 2022-Reading time: 5 minutes

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Since before its entry into force, and throughout these months, numerous medical professionals and various experts have criticized articles of the organic law regulating euthanasia, which was passed by Parliament in the middle of the pandemic at the initiative of the Socialist group, without consultation or dialogue with civil society, professional associations, or the Committee of Bioethics of Spain. An advisory body remodeled The Committee has been almost entirely reinstated in the middle of the summer by the Minister of Health, and only one member of the former Committee remains on the Committee.

Well, experts from the academic sphere now carry out a systematized analysis, reviewing concepts such as the constitutional and international protection of freedom of conscience, and conscientious objection in comparative law, in the book 'Euthanasia and conscientious objection', recently published by Palabra. It includes, in its final pages, a section entitled 'A law that should be revised as soon as possible', where the authors synthesize aspects developed previously (epigraph 7 and last).

"If a new right has been introduced into the Spanish legal system - the right to die and to be helped to do so - it is natural to refer to the limits that derive from other rights, such as the freedom of conscience of those who could be obliged prima facie to collaborate in this intentionally provoked death", point out the authors, Rafael Navarro-Valls, Javier Martínez-Torrón and María José Valero (pp. 104-105)..

Important ethical issues

Why this reference to freedom of conscience? Numerous reasons could be mentioned, but perhaps these will suffice. The Spanish law "not only decriminalizes euthanasia and assisted suicide, but also transforms the wish of certain persons to die voluntarily into an obligatory and free service provided by the State through its health system and those who work for it" (introduction), as Omnes has been reporting.

Naturally, "no one can be surprised" that "important ethical problems are generated for a large number of health professionals". "These problems are easily understandable since, for many, the notion of medicine is intrinsically linked to the protection of life and health, and in no case justifies its elimination, whatever the reasons given for ending a human life and the lawfulness of such conduct from the perspective of the law" (pp. 13-14). (pp. 13-14).

"In fact," the authors add, "Organic Law 3/2021 itself, as we will see below, regulates conscientious objection by physicians and other health professionals" (art. 16).

Freedom of conscience

"Freedom of conscience is a fundamental right protected both by the Spanish Constitution and by international human rights instruments," And "the latter, since the Universal Declaration of Human Rights, have included 'freedom of thought, conscience and religion' as part of the essential legal heritage of the person, which the State does not grant graciously, but is obliged to recognize and protect," write the jurists.

Other international instruments binding on Spain include the European Convention on Human Rights (art. 9) and the International Covenant on Civil and Political Rights (art. 18), as well as the Charter of Fundamental Rights (art. 10) in the European Union.

The Spanish Constitution does not expressly cite the term "freedom of conscience", but "the Constitutional Court, from the beginning of its work, has been very clear in declaring that 'freedom of conscience is a concretion of the ideological freedom' recognized in Article 16 of the Constitution and that this implies 'not only the right to freely form one's own conscience, but also to act in accordance with the imperatives of the same," point out Navarro-Valls, Martínez-Torrón and Valero.

We could expand on the conflicts between conscience and law, which the pages of the book also address, but it would be better to read it, together with some of the reflections that Navarro-Valls has recently made in El Mundo.

Restrictive attitude toward freedom and objection

Article 16 on conscientious objection is the subject of a detailed analysis in the book. Before stating their request to revise the law, the authors note that the text "literally indicates that health professionals may exercise their right to conscientious objection, as if it were a gracious concession from the legislator. pro bono pacisto avoid problems with professionals who, in a very high percentage, had expressed their opposition to this law, and whose professional associations had not been consulted during the legislative process".

"Indeed," in his opinion, "the text of article 16 seems to show a distrust of the legislator towards this fundamental right. As if it recognizes it because it has no other choice, but is more concerned with outlining its operational limitations than its legal guarantees".

For example, paragraph 1 restricts the exercise of the right to "health professionals directly involved in the provision of assistance in dying". And it discusses what is to be understood by 'health professionals' and another reflection on the concept of 'directly involved'. It also recalls that "the Spanish Bioethics Committee, on the basis that the so-called 'provision of aid in dying' cannot in any case be conceptualized as a medical act, but simply as a healthcare act, affirms that the expression 'healthcare professionals' should be interpreted in a broad sense", and not be restricted to "those who intervene directly in the act...".

Suggestions for a revision of the law

In sections 5 and 6 of the book, the experts point out aspects of the current Spanish regulations that, in their opinion, "need to be modified". At the end, they summarize some of them as follows

–"Review and amend the text of the current Organic Law 3/2021 through a procedure that runs in frank dialogue and collaboration with civil society."These include professional associations, other types of social actors, jurists with experience in the protection of freedom of conscience and health law, bioethicists (including the Spanish Bioethics Committee), representatives or persons with moral authority in the main religious denominations operating in Spain, etc.

"This process should have been carried out prior to the enactment of the law. The strong criticisms raised by a text that can clearly be improved should make the government reflect on the importance of undertaking the revision of the law as soon as possible," they add.

During the parliamentary procedure, in the Senate, according to the authors, "the most critical voices came from the spokesman of the Izquierda Confederal Group, Koldo Martinez (intensivist physician, from Geroa Bai), who reminded the government of 'the lack of legal certainty' of the new regulations. 'The law is deficient, it is written with very little quality and leads to enormous confusion,' he assured." (pp. 56-57).

–"The register of objectors should be eliminated, due to the foreseeable dissuasive and inhibiting effect that it can have -and in fact seems to be having in some places in Spain-, on the freedom of conscience of health personnel in such delicate and transcendental material".

The authors go on to suggest doing it the other way around. That is, "in view of the widespread rejection of the law by health professionals, the current registry may well be replaced at this time by a database containing (confidential) information on individuals and teams willing to participate in the provision of aid in dying."

The latest published data show that in Spain, up to July, around 175 euthanasiasand that the number of registered conscientious objectors exceeds 4,000.

-A third suggestion, "of special significance, both theoretical and practical," is to "expressly recognize 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".

In the case of religious denominations, "their autonomy has been clearly recognized internationally. And in other types of institutions, "including for-profit institutions, comparative jurisprudence is beginning to show sensitivity in recognizing the importance of their identity including moral values that determine their actions, and those of those who work for them".

In July of last year, Federico de Montalvo, professor of law at Comillas Icade and president of the Spanish Bioethics Committee until a few weeks ago, considered in an interview with Omnes that denying conscientious objection to the law on euthanasia exercised by institutions and communities "is unconstitutional". 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".

The authorFrancisco Otamendi

Why are they accelerating the promotion of euthanasia? Related News

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Initiatives

Pilgrimage to Rome with CARF

The Roman Academic Center Foundation has organized a pilgrimage to the heart of Christianity from October 18 to 23, 2022.

Sponsored space-August 23, 2022-Reading time: < 1 minute

Rome is the destination of the pilgrimage organized by the Centro Academico Romano Foundation, which will take place from October 18 to 23.

Pilgrims will have the opportunity to attend the weekly audience with Pope Francis and visit, in an extraordinary way, the necropolis located under St. Peter's Basilica. They will also visit Castel Gandolfo and enjoy dinner in Piazza Navona. You will also have plenty of free time to stroll, pray and visit Rome at your leisure.

Priests thanks to CARF

One of the most awaited moments in the pilgrimages organized by CARF is the meeting with the priests and seminarians who are studying in Rome, many of them thanks to the scholarships and grants provided by the members of this foundation.

During this pilgrimage, the participants will enjoy two conferences at the Pontifical University of the Holy Cross and will be able to share moments of social gatherings at the Sedes Sapientiae Seminary and Holy Mass at the Tiberino Priestly Residence.

Meeting with the Prelate of Opus Dei

The pilgrims will have a meeting with Bishop Fernando Ocáriz, current Prelate of Opus Dei and Grand Chancellor of the Pontifical University of the Holy Cross. They will also be able to visit the Prelatic Church of St. Mary of Peace where the remains of St. Josemaría Escrivá are buried, where they will be able to attend Holy Mass.

Information and reservation

All the information about this pilgrimageThe details of the trip, accommodation, etc., can be consulted on the CARF website. Through the website you can also reserve your travel place for this magnificent pilgrimage.

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The Pope announces the creation of new cardinals

ColumnistsAlfonso Riobó

Who are the cardinals of the next consistory?

The last week of August will see an important meeting of all the cardinals, the famous consistory. In these lines we review the cardinals we have interviewed over the last few years, both those who will be appointed on August 27, as well as other more veteran cardinals.

August 23, 2022-Reading time: 6 minutes

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On August 27, Pope Francis will create new cardinals in a ceremony on ordinary sessionThe Cardinals will meet on March 29 and 30 for an extraordinary meeting to study some aspects of the reform of the Roman Curia, which was carried out on March 19, 2022, by the Apostolic Constitution "Praedicate Evangelium"..

Since such a meeting had not been convened since February 2015, some people have understood this meeting as an opportunity for the cardinals to get to know each other better, to collaborate more easily and, perhaps, to decide on a more informed basis when they have to choose one of them as the future pope.

But this moment can also be an opportunity for the public to get to know them better. Readers of Omnes already know some of them, as we will say in a moment. Let us first recall the essential data on the new cardinals: there are 20 bishops and archbishops, 5 of whom will not be electors because they are over 80 years of age, and 15 will be; and among the latter there is 1 from Oceania, 5 from Asia, 2 from Africa, 3 from Europe (another Belgian bishop declined the nomination) and 4 from America.

The new cardinals, in Omnes

Omnes has interviewed four of the new cardinals in recent months. It is not necessary, nor superfluous, to point out that having interviewed them does not respond to any "filter", selection or preference; for the same reason, I will mention them in alphabetical order of surname.

Giorgio MarengoItalian and Consolata missionary, will be the youngest of the cardinals at the end of the month, since he is only 48 years old. He is the Apostolic Prefect of Ulaanbaatar, the capital of Mongolia. A conversation with him allows not only to get to know the person, but also to approach the reality of a small Church, located in a distant and different country. Nevertheless, the number of Catholics there is growing, and according to Marengo this is due to two reasons: the accompaniment of converts and consistency of life.

Giorgio Marengo: "The most important thing is fidelity to the Lord".

In the month of May, Arthur Roche explained to Omnes the work of the Dicastery for Divine Worship, which he has presided over since 2012. The English archbishop wanted to emphasize in the conversation the need to promote the liturgical formation of all the baptized, and announced a document of the Holy See directed to that end. It would be published, in fact, shortly afterwards under the name of. "Desiderio desideravi".

Bishop Arthur Roche: "Soon a document on the liturgical formation of all the baptized".

He will also become a cardinal at the end of August. Leonardo Ulrich SteinerArchbishop of Manaus, which is the capital of the state of Amazonia, in northern Brazil. The Pope's interest in that territory led him to convene a specific Synod in 2019. Steiner understands that his appointment responds to the Pope's desire for "a missionary Church perfectly incarnated in the Amazon, which is Samaritan and therefore close to the native peoples".

Ulrich Steiner: "For me, becoming a cardinal means to be able to serve more and better".

A long record of service to the institutions of the Holy See has the archbishop Fernando VérgezSpanish, Legionary of Christ. He began working in them in 1972, and in 2021 he has been appointed President of the Pontifical Commission for Vatican City State and of the Governorate of that State. Omnes spoke with him about the workings of these institutions. But his vision goes beyond the Vatican walls, and he affirms that "there is a need for witnesses to the Gospel who know how to shake consciences".

Msgr. Fernando Vérgez, L.C.: "We need witnesses to the Gospel who know how to shake consciences".

The previous cardinals, in Omnes

The new cardinals will be accompanied by their brothers with more time in the College of Cardinals. And not only because of the natural fraternal closeness, but also because in the following days (August 29-30) Pope Francis has called a meeting of all the cardinals to reflect on the new Apostolic Constitution "Praedicate evangelium", which reorganizes the Roman Curia.

Among this group, there are many who are already known to Omnes readers through the corresponding interviews. We will now recall only some of them, without any particular intention that motivates this selection, and also mentioning them in alphabetical order.

The first name comes from Latin America, specifically from Santiago de Chile, where the Cardinal Cardinal Celestino Aósa Capuchin born in Spain. In this interview he responds to a wide variety of topics based on his desire to put Jesus Christ at the center. And he sums up his vision of the present moment in Latin America as follows: "It is time to work together and build together, taking care of the weakest and most needy. In the midst of so much death and selfishness, it is so beautiful to announce and work for life and love!

Bishop Celestino Aós: "It is time to build a Latin America of greater solidarity".

From Sweden, Cardinal Anders ArboreliusArchbishop of Stockholm and a Carmelite, always brings a message of hope, also in the dialogue with Omnes. He thinks that this dimension of hope must return to Europe, and offers the Swedish experience of "return from secularization" as an example. In 2018 he addressed that topic with Omnes, among other issues. He also participated as a guest at the Omnes Forum which can be viewed hereIn April 2021, he published in our magazine an article on unity in diversity of church members in Sweden.

Cardinal Arborelius: "We need the oxygen of hope".

The president of the Pontifical Council for Interreligious Dialogue is a Spaniard, a Comboni Missionary. Miguel Angel Ayuso. The focus of the interview with Cardinal Ayuso was on interreligious dialogue as a space for encounter and a commitment to the future, on which he spoke at a meeting in Spain. He dwelt on what the Pope often calls "a world war in pieces", which causes a divided world and calls for a climate of relationship and collaboration.

Cardinal Ayuso: "What the Holy Father and the Church are doing for peace is essential".

One of the faces of the social dimension of Francis' pontificate is the Jesuit cardinal Michael Czerny. Shortly after his creation as a cardinal in October 2019, Omnes published a conversation with him containing a biographical, intellectual and spiritual profile of the cardinal. As early as 2022, he granted us another interview upon his return from Ukraine, where he served as a Francisco's special envoy to try to "bring to the people the attention, the hopes, the anguish and the active commitment of the Pope in the search for peace".

Cardinal M. Czerny: "The Church must weep with the cry of the poor".

With the Hungarian Cardinal Péter Erdő Omnes conversed in the summer of 2021, shortly before the International Eucharistic Congress held in Budapest in the presence of the Pope. Erdő is a prestigious canonist. The interview appeared in Omnes in two parts. Cardinal Erdő spoke not only about the preparations for the Congress, but also about the religious and cultural situation in Hungary, secularization and the challenges for the Church in today's Europe.

Cardinal Erdő: "The Catholic Church has its own identity, beyond nationalism."

Cardinal Erdő: "We Catholics in Hungary await the Pope with great affection".

The Cardinal Kevin Farrell was born in Dublin (Ireland), although he lived in the United States, and is the Prefect of the Dicastery for the Laity, the Family and Life. On this occasion he spoke to Omnes about the lay movements, stressing that they are and must feel part of the Church. The Cardinal said that they are an important contribution for her, "because they bring an energy, a grace, a spirit through which they can more easily communicate the Word of God to our contemporaries".

Cardinal Farrell: "Lay movements must feel an integral part of the Church".

The theology and practice of the priesthood were the topic of an interview with the Prefect of the Dicastery for Bishops, Canadian Cardinal Marc Ouellet. He addressed the issue of celibacy, denying that it is among the causes that favor sexual abuse. The main cause of abuse would be rather in the lack of self-control and affective imbalance of some priests.

Cardinal Marc Ouellet: "The real cause of abuse is not celibacy, but lack of self-control and affective imbalance".

The Archbishop of Montevideo (Uruguay) has been a Salesian since 2014. Daniel Sturla. A year later he was named cardinal, and a few months later he gave us an interview that reflects both his style and the focus of his task at the head of "a poor and free, small and beautiful Church", as he described the Catholic Church in Uruguay.

Cardinal Sturla: "The Church encourages a post-pandemic life with more hope".

An undisputed focus of attention in the Church today is the so-called "Synodal Way" initiative in Germany. One of the most prominent figures in the German episcopate is the Cardinal Rainer Maria WoelkiArchbishop of Cologne. In this interview with Omnes, he asks that in the Synodal Path the Pope's indications (such as the Letter to German Catholics of 2019) be listened to. Starting from the Eucharist, Woelki recalls, in the face of the centrifugal forces that "threaten to disintegrate" the Church, that its true center is in Jesus Christ. We also recall the interview with the Cardinal. Reinhardt MarxArchbishop of Munich, which was published in our magazine in April 2014.

Card. Rainer M. Woelki: "I ask that space be given in the synodal journey to the Pope's indications".

I repeat that this is only a casual sample, not exhaustive nor based on any other purpose than to bring to the readers' memory some of these conversations, showing, in the limited space of this text, the variety of people and territories. Both the people mentioned and those who have not been mentioned on this occasion know of our gratitude.

In short, after the Consistory of August 2022, the College of Cardinals will have 229 cardinals, of whom 132 will be electors. Slightly more than 40 % will be European, 18 % will be Latin American, 16 % will be Asian, 13 % will be African, 10 % will be North American, and slightly more than 2 % will be Oceanic.

The authorAlfonso Riobó

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ColumnistsIgnacio Valduérteles

Formation: key to freedom and innovation in the Sisterhoods

The complexity of today's society demands a formation that, together with personal experience, will provide the tools for analyzing the environment and making the necessary decisions with freedom.

August 22, 2022-Reading time: 3 minutes

It is not easy to innovate, let alone be disruptive. Only with rigorous preparation and a thorough knowledge of the fundamentals can you try to explore new paths.

Is it necessary to innovate? People and institutions, including fraternities, cannot remain isolated from their environment, determined to do better every day. the usual. The currents of thought are continuously modifying the social models, so it is essential a permanent analysis of reality to anticipate changes and remain faithful to its purpose in the new circumstances, not remain isolated in a non-existent reality; that is the innovation that must promote those responsible for the institutions, in our case of the brotherhoods. That innovation is not done in a vacuum, nor through trial and error, the personal conditions required to undertake this process with guarantees are: training, reflective experience and a clear awareness of the personal freedom.

It is advisable, or rather essential, that the older brothers and sisters and members of the governing boards try to acquire a adequate training in Christian anthropology; moral theology; canon law; history of ideas and brotherhoods, as well as training in management of people's organizations.

This training is the one that provides the necessary tools to analyze the social reality, without assuming the analysis and the consequent story made by others. The story is constructed by me based on my own criteria and my reflective experience. There are people to whom things just "happen" and others who are able to draw lessons from these incidences by contrasting them with their pattern of thinking.

From this point on, the necessary decisions can be made to keep the brotherhoods faithful to their mission, which is what innovation is all about.

This approach is uncomfortable for those who live in their bubble in which they move comfortably between altars of worship, processional outings, social activities and election meetings. Their apparent conservatism, dressed in a certain moral superiority, hides a populist mentality, lacking in fundamentals and in need of an opponent to assert themselves against, usually someone who could burst their bubble by trying to present the real world to them.

People affected by this mentality do not fully understand the value of the freedom. They renounce it, preferring its existence as a set of facts and actions that follow one after the other, without a subject rooted in being. They ignore how the freedom of Christ, manifested in obedience to the Father even to the Cross, is what illuminates the meaning of our freedom, which confers on the person his dignity and his elevation to the condition of children of God. A freedom that does not depend on ideological fashion or the opinion of the majority and that acquires its fullness when it is discovered as a divine gift with which we can collaborate with God in the creation of the world and in the construction of history.

This freedom has a double aspect: freedom of coercions, interferences, impositions and freedom to to do or to be something, to commit oneself; a freedom understood as an ethical task that is, moreover, personal, without taking refuge in the anonymity of massification in which individual responsibility is lost and with it the possibility of living an authentically human relationship with God and with others.

All of this has costs that one must be willing to assume. Today, Goya is recognized as an innovative artist and the aesthetic revolution brought about by his works is studied. Caprices and its Black Paints as an ideological expression of the Century of Reason and an anticipation of contemporary painting; but that innovation was based on his great artistic and technical training, which he left evidence of in his early stages. The road was not easy, until he reached this freedom of artistic expression he had traveled a long path of study and training, he endured bitter criticism, even, with his Caprichos, aroused the interest of the Inquisition who saw in these engravings possible doctrinal deviations.

Today's society is very different from that of fifty years ago and the sisterhoods have to respond to this new situation, they have to innovate to remain faithful to their mission; this innovation requires training that, together with personal experience, will provide the tools for the analysis of the environment, and to make the necessary decisions with freedom, assuming the corresponding responsibility.

Of course, it is more comfortable not to take risks, to limit oneself to doing "business as usual", without exposing oneself to failure or criticism, but sliding the brotherhood towards mediocrity.

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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Family

Amaya AzconaThe relationship between Red Madre, Caritas and parishes is intense".

In its Programmatic Exhortation Evangelii gaudium (The Joy of the Gospel), Pope Francis called for "a a new protagonism of each of the baptized". (n. 120). Omnes spoke with Amaya Azcona, general director of Mother Network Foundationwho explains the collaboration between CaritasThe "Church that cares", and Red Madre, which helps women with pregnancies, especially unplanned pregnancies.

Francisco Otamendi-August 22, 2022-Reading time: 4 minutes

During the recent apostolic trip to Canada, Pope Francis has had gestures and attitudes that have not gone unnoticed. Among these gesturesThe following can certainly be noted: on July 26, the feast of St. Joachim and St. Anne, before the celebration of Mass in the church of St. John and St. Anne, on the feast of St. John and St. Anne. EdmontonFrancis was able to go around the stadium in the popemobile, and to greet and kiss a score of babies, in front of more than 50,000 attendees.

The issues of family and life in civil society and the life of the Church are matters in which dioceses and parishes need experts, as is the case with so many things. We speak of co-responsibility of the laity, as you can see in the Special in the summer issue of Omnes.

Amaya Azcona has been the general director for years of the Red Madre Foundation, an entity that in 2020 alone, for example, served 49,535 pregnant women and new mothers, 17,690 more than in the previous year, and that points out in its Memory that 8 out of 10 pregnant women with doubts who connected with Red Madre went ahead with their pregnancy, as they received the support they needed.

Pregnancy support

Omnes' question to Amaya Azcona is simple. Since it is a non-denominational entity, and is not part of the ecclesiastical organization, what is its relationship with the dioceses and parishes? Or is there no relationship at all?

"I answer you, because it is a regular activity of Red Madre," replies Amaya Azcona. "Red Madre is a civil law and non-denominational foundation. But since we are a network, we work in a network with other organizations, civil or confessional, public or private. The Catholic Church is an important organization with which we work regularly. We have a great relationship. On the one hand, the parish priest, priests, can refer women to us who have difficulties in accompanying their pregnancy, with doubts about continuing. In fact, pregnant women are usually referred to us from the parishes so that we can accompany them".

"We also refer many women, once they have given birth and have a more stable career, to Caritas, with which we have a direct relationship practically all over Spain," she adds. "In all the Red Madre associations, sometimes we send families to give them food, other times Caritas de Vallecas asks me for a twin stroller. From small to large. Yes, always with a very good relationship. This with regard to assistance".

"It must also be said that in some cities we are hosted in parishes. Because they had more than enough space, because there is a friendship between the parish priest and the person who started Red Madre. In Cáceres, for example, we are in a parish, and sometimes the Catholic Church gives us premises so that we can carry out our mission," reports Amaya Azcona.

Defense of motherhood and life

The general director of the Red Madre Foundation now refers to training aspects, in areas such as the prevention of abortion, affective-sex education, etc., and to her mission. "It is common for both spokespersons of associations and myself, more specifically, to be invited to give training. Both in Catholic universities, as well as in civil universities, and in parishes. For example, the CEU invites us regularly, and I have personally given my testimony at congresses on Catholics and Public Life. The year they dedicated to life we conducted a workshop with Red Madre, because they are interested in our mission of defending motherhood and life reaching their people. There is an important relationship with the ACdP".

"And then in parishes, it is very normal for us to go. The last one was in a parish in Malaga, on how to act when faced with the news of an unexpected pregnancy, how to help that woman who is going through a complicated situation. A Catholic can neither ignore nor remain silent.", Amaya Azcona points out.

"We speak from our message, let's say non-denominational, but which is totally imbricated in what the Church defends: human life in the womb of the mother, from fertilization to natural death." explains the head of Fundación Red Madre.

Prevention and post-abortion support

"We use arguments from reason, from biology, from sociology, from economics, which help Catholics also in their preparation. It is very normal for me to speak at the University of Navarra and others. At the Catholic University of Avila, for example, they have made me an advisor to the chair of St. Teresa of Women, with other people. It is also common for them to invite us, Benigno Blanco, promoter of Red Madre, me, etc., to give very specific training on this defense of the woman mother, not only in private life but also in public life, because motherhood is a public good".

"On the other hand," adds Amaya Azcona, "they ask me for a lot of training on the consequences of abortion, how to prevent it, and how to accompany women who have had an abortion. The Church has programs for post-abortion accompaniment, and sometimes they invite me to give the formative part, perhaps more of a psychological accompaniment in the post-abortion period".

"For example, Catholics cannot ignore situations of unplanned pregnancy," he explains. "We have to help that woman, or that man who has said he got his girlfriend pregnant. In Spain, the number of abortions is decreasing in raw numbers [the number of abortions was 88,000 in 2020, according to sources official], because there are fewer women of childbearing age, but it increases in proportion to pregnant women".

Prenatal diagnosis

We also spoke with Amaya Azcona about prenatal diagnoses, for example, of malformation, in the face of which more or less half of the parents back out and abort. "A tragedy." says the expert. But we'll leave the subject for another time, because space is limited.

We would simply like to remind you that Red Madre also relies on religious institutions that have houses or apartments for pregnant women or mothers who have recently given birth.

The authorFrancisco Otamendi

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Pope speaks for the first time about Nicaragua

Javier García Herrería-August 21, 2022-Reading time: 2 minutes

Following the arrest last Friday of Nicaraguan Bishop Rolando Alvarez, there was much expectation that Pope Francis would make some reference in his Angelus address to the situation of the Church in the country. Until now the Holy Father had maintained a surprising silence. As usually happens in this type of situation, the Vatican diplomacy usually acts discreetlywithout being perceived by the public.

His words on the American country have been: "I follow closely with concern and pain the situation in Nicaragua, which involves people and institutions. I would like to express my conviction and my hope that, through an open and sincere dialogue, we can still find the basis for a peaceful coexistence".

Gospel Commentary

In this Sunday's Gospel passage, a man asks Jesus: "Are there few who are saved?" And the Lord answers: "Try to enter through the narrow gate" (Lk 13:24). "The narrow gate is an image that could frighten us" - Pope Francis said - as if salvation were destined only for the chosen few or the perfect. But this contradicts what Jesus has taught us on many occasions; in fact, a little further on, He affirms: "Many will come from East and West, from North and South, to take their place at the banquet of the Kingdom of God" (v. 29). Therefore, this door is
narrow, but it's open to everyone!"

The pontiff explained what this narrow door is: "To enter into the life of God, into salvation, we must pass through him, we must welcome him and his Word (...). This means that the yardstick is Jesus and his Gospel: not what we think.
but what he says to us. So it is a narrow door, not because it is destined for only a few people, but because belonging to Jesus means following him, committing one's life to love, service and self-giving as he did when he passed through the narrow door of the cross. Entering into the project of life that God proposes to us implies limiting the space of selfishness, reducing the arrogance of the
self-sufficiency, lowering the heights of pride and arrogance, overcoming laziness to take the risk of love, even when it involves the cross.

The Holy Father invited the faithful to think of the loving gestures of so many forgiving people. For example, we can think of "parents who dedicate themselves to their children, making sacrifices and giving up time for themselves; those who care for others and not only for their own interests; those who dedicate themselves to the service of the elderly, the poorest and the most fragile; those who continue to work hard, enduring difficulties and perhaps even misunderstanding; those who suffer because of their faith; those who suffer because of their faith; those who are in the midst of the suffering of the poor and those who suffer because of their faith; to those who continue to work hard, enduring difficulties and perhaps misunderstandings; to those who suffer because of their faith, but continue to pray and love; to those who, instead of following their instincts, respond to evil with good, find the strength to forgive and the courage to begin again. These are just a few examples of people who do not choose the wide door of their convenience, but the narrow door of Jesus, of a life given in love. Brothers and sisters, which side do we want to be on? Do we prefer the easy way of thinking exclusively of ourselves or the narrow door of the Gospel, which puts our lives in crisis?
selfishness but makes us capable of welcoming the true life that comes from God? Whose side are we on?"

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Yoga, mindfulness and Christian prayer

The term "meditation" is used today for a wide variety of practices, such as yoga or mindfulness. Some people seek relaxation in the midst of an intense life, but also something more. How does this search relate to Christian prayer?

Wenceslao Vial-August 21, 2022-Reading time: 12 minutes

"If you want to be successful at work, you first have to manage yourself. This requires inner excellence or spirituality." And this includes a serene life, with less stress.

We agree, but we wonder: who said so? What is it and how to achieve this inner excellence in the suffocating daily work? How to make it compatible with a family: small children and parents who also need care? With professional yearnings and desires to change the world? With the lack of time, the competitiveness of the environment and the numerous commitments?

Without thinking too much, because there is no time, we want to leave the theoretical management of ourselves and spirituality to those who separate themselves from the world. What we desire is to solve the immediate, success, influence, power, money, concrete goods... Although we also long to rest, to have peace, to live serene and relaxed.

The business world has proven that it is not only possible to combine a serene and relaxed life with success and good business, but that it is the best way to achieve it. The largest companies offer relaxation areas for their employees, yoga courses, mindfulness and other activities.
to reduce stress. All of this results in better individual, family and social health.

From traditional forms of rest to meditation

There are many forms of rest and relaxation. Reading a book that is not only interesting but also entertaining, the calm reflection of what has been read..., a walk contemplating nature, enjoying works of art, a piece of music or a painting, tourism that opens up to different cultures. And of course the dedication to the family, the conversation with friends, which makes it easier to take advantage of the weekends to oxygenate the mind and body.

The beneficial effects of sport and exercise are well known, especially when they are carried out with serenity. Less fashionable today are the more fiery methods of relaxation, such as strenuous and intense sports, in short half-day breaks, which were the ideal of every "yuppie" (acronym for young urban professional).

Stretching muscles and gently mobilizing them at all ages is healthy, prevents the risk of injury, reduces joint pain and helps to regain energy, agility and strength. It reduces stress and anxiety, improves mood, sleep quality and immune response.

Sometimes, exercise takes on elegant or poetic forms of the body. For example, in tai chi, adapted from Chinese martial arts, which can be seen in parks all over the world, from Tokyo to Rome: groups of people, in chorus or in isolation, smoothly deploy coordinated movements in perfect synchronization. Even very old people notice the benefit of these practices, with a better quality of life and even a reduced risk of falls and fractures.

These facts remind us that we are body and soul, matter and spirit. Numerous practices, ancient and recent, take this reality into account and try to satisfy both material and spiritual needs. The most common are forms of meditation, which combine introspection with bodily movement and the rhythm of breathing.

Classical meditation consisted of reflecting on the meaning of life, entering into a relationship with the sacred and, perhaps, addressing a creator or a divinity. Today, many people practice it to reduce daily stress, seeking inner and outer peace and calm, in a fluid exchange. The sacred is often forgotten. In practice, it is a matter of concentrating on a serene point of the mind and body, and that this attention somehow cancels the tormenting thoughts.

This pause in mental processes, with or without the sacred, acts as an emotional "reset". After a few moments of physical and mental relaxation, it is possible to see with new perspectives what was stressful before. The ways of dealing with stress are changed and imagination and creativity increase. The
In a certain sense, a reset mind gives way to a "flow", or positive and luminous flow, which improves patience and tolerance.

Diverse practices... and their multiplication

There are many types of practices that include or are a type of meditation. The state of reflective peace can be promoted by visual images, repetitive sounds, smells, textures, the dripping on the skin of oils in Ayurveda, the recitation of a mantra or word that occupies the mind and drives away other thoughts, transcendental meditation that seeks the relaxation of the body, mindfulness, yoga....

Each meditative style requires training to focus attention, and contribute to freeing the mind from negative emotions: fear, shame, anger, sadness, tension. All forms emphasize relaxed, deep and even breathing, using the diaphragm to achieve greater lung expansion.

They are usually done in a comfortable position and posture that does not interfere with the flow of thoughts, and in a quiet place with few distractions, including cell phones. But it is possible to concentrate and exhale calmly while walking, in the dentist's waiting room, or before an exam or public speech. When the technique is learned, the physiological benefits are clear: diaphragmatic breathing, as well as various deep muscle relaxation exercises, lowers heart rate and blood pressure.

Since the 1980s, meditation practices have multiplied and have become part of school and business routines, sports clubs and medical protocols.

Stephen Covey's well-known self-help book "The seven habits of highly effective people"(1989) gives great importance to the seventh habit, "sharpening the saw". Whoever cuts trees, he will say with a graphic example, has to stop from time to time and repair his tool; otherwise, he will progress more slowly in his task, until he completely destroys the tool.

Whoever works and wants to obtain good results must learn to rest, to relax, to take care of his spiritual and physical health - the body as an instrument - to dedicate time to learning, to be with others, to meditate.

In religious circles, where the search for the sacred should not be relegated, there is also a growing interest in Eastern forms of meditation. Advertisements for specialized courses can be found in university advertisements, in the hall of a hospital, on a bus or in places of worship.

We will look at the two most widespread forms of meditation in the West, yoga and mindfulnessThe Christian prayer or meditation is then commented on.

Yoga with its silence and abandonment

Yoga is a word that comes from Sanskrit. There are traces of its use since about 3000 years before Christ. The religious basis is Hinduism and corresponds to one of its six doctrines. Like other forms of meditation, it is presented as a method to reach balance and to leave aside suffering. It also has a moral purpose, the so-called "karma yoga", which consists in self-realization.

According to the doctrine of yoga, the human being is a soul enclosed in a body, which has four parts: the physical body, the mind, the intelligence and the false ego. In the Hindu religion, yoga constitutes a spiritual path to experience contact with the divine: the integration of the individual soul with God (i.e. with the "brahman") or its deity (who is the "avatar") and liberation from material bondage.

Yoga presents the eight steps of a self-realization that rests on three bases: suppressing the modifications of the mind, with silence; non-attachment, or non-self or nullity; abandonment to reach "samadhi", which is the full realization of oneself, an inner awakening, a spiritual force and communication with the divine.

As a form of meditation, it uses various postures (so-called "asana yoga") to act on the body and mind. There would be a special resonance from different energy points of the organism, along the spine. In sports stores around the world offer hundreds of products of all colors to practice yoga. The fundamental thing is to have a mat and a cushion, which are called "sabuton" and "zufu".

The keys to the practice of yoga are: slowness of movement, slow, conscious and directed breathing, and mental attention in a receptive state to what is happening. The postures can be accompanied by the repetition of a mantra, to concentrate on breathing in and out regularly and slowly.

Promoters claim that it has numerous positive effects on the body, especially stress reduction and increased concentration and mental clarity. In the body, for example, yoga exercises improve flexibility, coordination and endurance.

Many people practice yoga for its psychophysical benefit, with rejection or indifference to the religious background. In children's schools in India it is a compulsory discipline. There are also those who turn to yoga as a gateway to more Eastern religious experiences, and often it is not easy to detach from the doctrinal framework that supports it.

From Buddhist sati to mindfulness

Mindfulness is a more recent phenomenon, which takes meditation postures from yoga. It is the modern English translation of the Buddhist term "sati", considered a type of meditation.

Mindfulness is described in the collection of Buddhist writings, compiled with commentaries in the 5th century, in the "Digha nikaya" (DN 22). There it is stated as a prayer: "The path with a single goal, O monks, comes from the four pillars to achieve purification, to overcome weeping and lamentation, to turn away from pain and suffering: to observe the body, to observe sensation, to observe the mind, to observe the elements. The Digha nikaya also describes how mindfulness meditation is performed: with crossed legs and full attention, one should concentrate on breathing in and out, experiencing the body.

According to the promoters of mindfulness, its practice increases mental concentration (the "samatha" or meditation, which obtains tranquility by concentrating on the breath or reciting a mantra); it also sharpens the inner vision (the "vipassana" or meditation that is subordinated to the "sati"): for this it is necessary to focus or fixate on the same concentration.

The main disseminators of mindfulness in the West are the Vietnamese Buddhist monk Thích Nhât Hanh (born in 1926) and his American disciple of Hebrew tradition, the biologist John Kabat-Zinn (born in 1944). It was presented as the essence of Buddhism.

Thích Nhât Hanh gives an example of what mindfulness could be: "When you are washing the dishes, washing the dishes should be the most important thing in your life, the same if you drink tea or if you are in the bathroom...". He adds, "Living in the present moment is the miracle."

A question that expresses what this mindfulness could be would be: your body is present, and your mind is also here? The definition of mindfulness has been extended as total attention in the moment, a "particular attention to the present, with an attitude of acceptance".

Concentration on one's own breath and thoughts, in a non-judgmental and non-reflective way, is insisted upon. The "sati", they say, does not seek to eliminate thoughts or feelings, but not to identify with them. It is about considering them in an impersonal way, so as not to let them drag us down.

The promoters claim that it is a state of mind that everyone can attain, such as concentration, mindfulness and mindfulness. Concentration on the body, thoughts and feelings makes it possible to see the real nature of hatred, greed, suffering and resentment, to distance oneself from them and to reach nirvana. Through concentration, they will say, you empty yourself of yourself and suffering disappears: "sati" manages to move away from the false self ("anatta") and reaches the pinnacle of Buddhist ethics, which is compassion ("karuna"), detachment from selfishness, uniting us with everyone and the universe and lovingly caring for universality.

Mindfulness has cultural manifestations, such as the tea ceremony in Japan, in which the social moment of meeting with others, unique and unrepeatable, is appreciated, sharing a drink and a space for relaxation in one's own home.

Expansion of mindfulness

In the West, it has been insisted that it is a skill without religious overtones. It was introduced in medicine as a mindfulness-based stress reduction technique: Mindfulness-Based Stress Reduction (MBSR). It is used in depression, anxiety, obsessive-compulsive disorder and other pathologies. As in other forms of meditation applied to medicine, adverse effects have been described, due to excessive concentration on one's own thoughts. The hyperreflection can accentuate some psychic disorders.

Mindfulness is offered for children and adults. It is used in addictions, for a better sexual performance, in pregnancy and pre-partum, in burnout, in business and in daily life... There are digital applications that move millions, associated with universities and companies, such as Harvard and
Google to name a few.

It has become a consumer product that is sometimes presented as infallible to give peace. For this reason, some speak ironically of "McMindfulness". Like yoga, it is not always easy to separate it from its religious background.

Most yoga and mindfulness academies insist that they are not a religion, but a discipline that tries to combine the harmony of spirit and body and relaxation. However, in many books and in gyms, concepts from Hinduism or Buddhism are explained. Sometimes perspectives of this type see in the cross of Christ a simple masochism.

The increase in meditation practices, more or less linked to religious concepts, manifests a thirst for spirituality. They can contribute to remedy the dispersion, they give importance and space to the body and its
energies, and help to control and expand the interiority.

How is Christian prayer positioned in the face of the need for peace and wholeness, for spirituality?

Christian prayer as a form of meditation

Prayer, present in many religions, is the most frequent method of meditation. Its health benefits have been proven in numerous clinical trials. The forms are varied, from the repetition of words, sometimes as a mantra, to silent union or dialogue with a higher being.

In Christian prayer, it is affirmed that one speaks with a personal God, who listens to and loves the human being. Although less present than in other religions, the psycho-physical symbolism of the body is not excluded, and of course it is advised to pray with serenity and relaxation. "Prayer involves the whole person": it is
prays with the whole being, which includes the body and the heart or affective world.

Somehow meditation, even without recourse to the sacred, makes one feel not the center of the universe, but part of it, which counteracts the egocentric tendency of the human being. Christian teachings give more clarity to this aspect. The goal is not to observe oneself or to achieve balance alone, but to love others, which involves effort and a certain tension.

To turn to God, to feel his presence in the silence of the heart, stimulates us to go out of ourselves. To discover that there is a God who sees us, hears us and loves us is a good way to focus our conscience on what is important. This can be done through moments of peace in every practice of piety, especially in the following moments
prayer, which permeates thought and action.

It is a good way to reduce worries and negative thoughts about oneself and others, and to discover a new meaning to life. Little by little, those who pray come to interiorize Christ, in an "intimate relationship of friendship", in a prayer of recollection and peace, as St. Teresa wrote.
Jesus was one of us, with our affections, actions, desires and thoughts. It is a matter of observing and imitating his gaze, his face and his heart; and all with the direct help of God himself: the Holy Spirit, who enlightens and gives rest to those who turn to him.

Christian prayer, which, far from leaving aside the sacred, is a dialogue with God, is a source of optimism and reduces stress in a deeper and more permanent way than the meditative relaxation of oriental foundations. The past is abandoned, realizing the mistakes. One faces the present, striving to improve; and one looks to the future with hope, wishing for a better world for all.

We learn to share the earth with men and women from all walks of life, with fish, birds, plants... Inviting to sing "to the sun, the moon and the smallest animals", we renounce "to turn reality into a mere object of use and domination"; and we recognize "nature as a splendid
book," as Pope Francis wrote in Laudato si'.

Many saints emphasize prayer combined with peace. I conclude with a text of St. Basil, which sums up well the full consciousness, meditation or mindfulness of a Christian: "It is beautiful prayer that makes God more present in the soul [...]. This is what the presence of God consists in: to have God within oneself.
of himself, reinforced by memory [...].

We become a temple of God: when the continuity of memory is not interrupted by earthly concerns, when the mind is not disturbed by fleeting feelings, when the one who loves the Lord is detached from everything and takes refuge in God alone, when he rejects everything that incites to evil and spends his life in the fulfillment of virtuous deeds".

Contemplation of the cross of Christ and of his resurrection, of his most holy humanity, which, filled with love for the Father, has compassion for all to the point of giving his life for us, introduces us to the mystery of God's love. This contemplation helps us to root our divine filiation in the depths of our spirit, led by the Holy Spirit, and leads us to cry out "Father!" in all the circumstances of life: in the face of the good and the bad, in the face of what involves going out of oneself and giving oneself sacrificially to others.

Inner peace is proper to those who truly know themselves to be children of God and this truth is strengthened and lived if, docile to the Holy Spirit, we are women and men of prayer, contemplatives in the midst of our existence.

Prayer and our calm actions generate feelings of peace and well-being. How useful is the advice to manage oneself and take care of inner excellence or spirituality, quoted at the beginning. It comes from one of India's greatest entrepreneurs, Grandhi M.R., born in a small and poor village.
of Andhra Pradesh.

Differences between the various practices

Rest

➔ Traditional relaxation: reading, walking, nature, tourism...

➔ Other practices:

Not to relegate the search for the sacred.
Techniques based on relaxed breathing.

Yoga

➔ Religious basis in Hinduism. The human being as a soul enclosed in a body.

➔ Wanted:

Achieve balance and let go of material attachments.
Moral end: self-realization.

➔ Techniques: postures, mindfulness, breathing, mantra repetition.

➔ It is not easy to detach it from its religious and doctrinal background.

Mindfulness

➔ Religious basis in Buddhism.

➔ Wanted:

Attend to the present moment.
Consider thoughts and sensations in an impersonal way, without identifying with them.
Reaching nirvana and joining the universe.

➔ Medical tool, but also consumer product.

➔ May remain linked to aspects of Hinduism or Buddhism.

Christian Prayer

➔ One speaks to a personal God, who listens to and loves the human being.

➔ It involves the whole person, which includes the body and the affective world.

➔ Stimulates to get out of oneself:

It helps to focus awareness on what is important.
It leads to a relationship of friendship with God and to love others.

It is a source of optimism. It reduces stress in a more profound way than meditative relaxation of oriental foundations.

The authorWenceslao Vial

Physician and priest.

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"Praedicate Evangelium": a long-awaited reform

What is a consistory of cardinals?

On August 29 and 30 Pope Francis has convened a consistory of cardinals to analyze the new constitution of the Holy See, "Predicate Evangelium". In these lines we explain what a consistory is and its importance.

Alejandro Vázquez-Dodero-August 20, 2022-Reading time: 3 minutes

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The Holy Father has convoked a consistory. It will be held on August 29 and 30. The day before, he will appoint 21 new cardinals and then they will work on an interesting document: the apostolic constitution of the Holy Father. Predicate Evangelium -on the Roman Curia and its service to the Church-. published last March 19.

Among the new cardinals are three heads of dicasteries of the Curia: the Congregation for Divine Worship, the Congregation for the Clergy, the Pontifical Commission for Vatican City State, and the Pontifical Commission for Vatican City State. Governatorato. Of the new cardinals, 16 are electors, i.e., under 80 years of age, who could be elected Roman Pontiff in a conclave.

What is a cardinal and the College of Cardinals?

The cardinalate is the highest ecclesiastical dignity after the Pope. It is called the "prince" of the Church. Several of the cardinals carry out functions in the dependencies of the Curia - dicasteries - to administer the affairs of the Holy See.

They are appointed by the Pope from among those who meet a series of requirements. As of today, to be named a cardinal, one must have received the order of the presbyterate and be outstanding in doctrine, good morals, piety and prudence. Ordinarily the candidate must be a bishop, but it is possible for the Pope to exempt him from this condition.

All the cardinals make up the College of Cardinals. This body fulfills a dual function, electing the Roman Pontiff and advising him on the government of the Church or any other matter the Pope deems appropriate.

Currently the College of Cardinals is composed of 208 cardinals, of which 117 are electors of a new pope. After the next consistory there will be 229 cardinals, and the total number of electors will be 132.

Who are the members of the consistory and what is their role?

The cardinals, as we said, are part of the hierarchical organization of the Church for its government, and they do so individually or - when they act as a college of cardinals - as a collective. The consistory consists of a formal meeting of the college of cardinals. It represents the highest organ of the supreme and universal government of the Church.

Its origin maintains a close relationship with the history of the Roman presbyterate or body of the clergy of Rome. In the ancient Roman presbyterate there were deacons, in charge of the temporal affairs of the Church in the different regions of Rome; priests, who headed the main churches of the city; and bishops of the dioceses neighboring Rome.

The present cardinals have succeeded the members of the former presbyterate, not only in regard to the offices proper to those three degrees - bishops, presbyters and deacons - but above all by assisting the pope in the administration of the affairs of government of the Church.

What types of consistories are there?

There are three types of consistories: ordinary, extraordinary and semi-public.

The ordinary or secret is so called because no one outside the Pope and the cardinals can be present at its deliberations. It is convened for the consultation of the cardinals present in the Holy City - Rome - on certain grave questions or for the performance of certain acts of the highest solemnity.

The extraordinary meeting is convened when the special needs of the Church or the seriousness of the matters to be discussed so require. It is public in the sense that people outside the College of Cardinals can be invited. This is the case of the appointment of new cardinals, as was the case in August of this year.

And finally the semi-public, so called because in addition to the cardinals, some bishops are part of it, those who reside within a radius of one hundred miles from Rome. In addition, the other bishops of Italy are invited, as well as those who are passing through the Holy City at the time.

What is the rite of creation of a cardinal like?

As for the rite or celebration of the consistory, it usually begins with a brief liturgy of the word, a homily by the Holy Father, and the development of the matter to be discussed. In the case of the consistories of appointment of new cardinals, there is profession of faith and oath, imposition of the cardinal's ring and assignment of the corresponding title, placing of the biretta, and exchange of signs of peace with the Pope and among the new cardinals. On the evening of the celebration, a reception is held to greet the cardinals, and the following day the Roman Pontiff concelebrates Holy Mass with them, in thanksgiving and to pray for their new assignments.

In conclusion to this brief exposition, the faithful should be aware of the imperative need to pray for this instrument of government, since the consistory constitutes the closest collaboration for the Holy Father in the government of the Church.

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Sunday Readings

"The narrow gate and the closed door". XXI Sunday in Ordinary Time (c)

Andrea Mardegan comments on the readings for the 21st Sunday in Ordinary Time and Luis Herrera offers a short video homily.

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

At the end of the book of Isaiah there is a strong message of universalism of salvation. God gathers "the nations of every language; they will come to see my glory". After the return from exile, the people are overwhelmed by many difficulties and the prophet supports them with visions of a future full of hope: God's salvation will come, through Israel, to many other peoples. "I will give them a sign, and from among them I will send survivors to the nations: to Tarshish, Libya and Lydia (bow-shooters), Túbal and Greece, to the distant coasts that never heard my fame nor saw my glory. They shall proclaim my glory to the nations." Perhaps Tarshish means Spain, and Tubal means Cilicia. But they mean all the peoples who will go to Jerusalem, together with the children of Israel.

Jesus himself goes to Jerusalem. A man asked him a common question in the debates among the rabbis: how many will be saved? Some thought: all the Jews; others said: only some. Jesus does not enter into the numerical question, but raises the tone to the quality of the commitment. He does so with two images of the gate: the narrow gate and the gate that the master has closed, in a parable that has as its background the invitation to a banquet: "The Lord of the universe will prepare for all peoples on this mountain a feast of succulent delicacies" (Is 25:6). The Greek verb used by Jesus is sporting: "to compete" to enter through the narrow gate. The fortified cities had a wide gate through which they could enter "on horses, in chariots, on saddles, on mules, on dromedaries", and a narrow gate through which only one person at a time could enter, which was used when the wide gate was already closed. To enter through the narrow gate one had to be free of bulky luggage. It could mean that salvation comes to each one personally.

Once in the city and arriving at the house of the owner who invited to the banquet, the door of his house might already be closed. Then those who have stayed outside will try to get it opened, but the master of the house will say that he does not know them. They point to a familiarity that did not exist: I do not know you, he tells them, so I do not open my house, my privacy, my feast, to strangers. Jesus refers to his contemporaries who honor God with their lips, but their heart is far from him. They will come from all over the world to sit at the table of the kingdom of God, along with the patriarchs and prophets of Israel, but they will be left out. These words guide us so that we do not take it for granted that we please God by being in the number of those who are Christians: thoughts, words and deeds must be in accordance with the heart of Christ.

The homily on the readings of Sunday 21st Sunday

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

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Dear Amazonia, dreams that open new roads

Latin America

Ulrich SteinerFor me, becoming a cardinal means being able to serve more and better".

For the first time in its history, the Brazilian Amazon will have a cardinal. Leonardo Ulrich Steiner, archbishop of Manaus, a populous urban center in Brazil and capital of the state of Amazonas, located in the north of the country.

Federico Piana-August 19, 2022-Reading time: 4 minutes

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Monsignor Steiner explains that this "decision of Pope Francis was a surprise for me and a joy for my community. The future cardinal will receive the pastoral ring and the cardinal's biretta at the consistory on August 27, during which the pontiff will create 21 cardinals. "For me, becoming a cardinal means being able to serve more and better," explains the Archbishop of Manaus, who reveals how, as soon as he heard the news of his appointment, his life did not change at all. "I have continued and continue to serve my diocese as before," he says with great simplicity.

You will be the first Cardinal from the Brazilian Amazon, what will be the burdens and honors of this decision made by the Pope?

My community, all the faithful, are grateful to the Holy Father for having once again demonstrated his closeness and paternity. Certainly, with this decision, Pope Francis has expressed his desire to want a missionary Church perfectly incarnated in the Amazonto be a Samaritan and therefore close to the native peoples. This appointment has the strength, weight and dignity of service.

As Cardinal, how will you intensify your efforts for the Amazon? What objectives will you try to achieve for the good of this region?

In the Amazon, the Church is a Church of particular Churches that, together, dream, pray, celebrate and elaborate their pastoral guidelines. It is truly a synodal Church that always tries to learn from the native peoples, seeking to inculturate itself. Throughout time, this Church has also made an enormous effort to preserve our common home. If I can encourage and strengthen this evangelization, as Pope Francis asks in his post-synodal exhortation Dear AmazoniaI will assist the Bishop of Rome in his ministry.

Do you think there may be a connection between the 2019 Synod on Pan-Amazon and your appointment as cardinal?

This synod is a light to strengthen the road already traveled and to seek new paths. The Episcopal Conference for the Amazon, approved by Pope Francis, points to this ecclesial synodal path. My appointment encourages the particular Churches that are in the Amazon to continue to trust in this path and to realize the dreams of Dear Amazonia.

What is the current situation of the Church in the Amazon?

We are a living, missionary and synodal Church. Our communities are welcoming, supportive, with the participation of men and women as missionary disciples. It is a Church that cares for the formation of the laity and clergy, that relies on religious life embedded in the pastoral and missionary life. It needs help to keep ecclesial life alive because of the distances and the simplicity in which a large number of communities live. In addition, it is also a Church attentive to the needs of the native peoples and people living on the periphery. To this end, it is animated by community leaders, non-ordained ministries and social pastoral care. In short, it is a Church in need and, perhaps for this reason, generous and hopeful.

What are the social and political challenges facing the Amazon?

In my opinion, the main challenges are related to the hermeneutics of Pope Francis: they are social, cultural, environmental and ecclesial challenges. The peripheries of the cities are poor, without infrastructure, without basic sanitation, with a lack of cultural and recreational spaces. The poor, the riverside dwellers, the indigenous people, suffer from the lack of medical services; to this is added violence, which is on the rise. In addition, there are problems related to the underestimation of the different cultures and the devastation of the jungle, the increase in predatory fishing, mining and water pollution: activities that destroy the environment, the home of native peoples.

Then there are the ecclesial challenges. We must strive to be a Church capable of listening to the religious expressions of the communities, of welcoming the religious richness of the rituals of the people, of offering opportunities for commissioning ministries, of perceiving the presence of God in the way of living in harmony with everything and everyone. The challenges are many when the Church seeks to be incarnational and liberating.

What can the international community do to support the Amazon, and what hasn't it done?

The Amazon must live visibly in an autonomous way: it must be respected and not destroyed, cared for and not dominated, cultivated and not exploited. The Amazon must be seen as a complex and harmonious reality; encompassing and unique. The international community could increasingly support the reality, the way of life, the culture, of the native peoples. It is they who care for our common home and can guarantee its future. The international community could contribute to research and support for the conservation of the Amazon. Precisely the international pressure to take better care of the Amazon and its peoples has contributed to the need to address the issue of environmental destruction in the region, but also the need for cultural and religious autonomy of the native peoples.

However, as long as we live in an economic system based on the accumulation of wealth, profit at any price and lack of respect for the dignity of the person and the poor, the Amazon will continue to be destroyed. This has to change. What we have not yet done is to put the economy at the center of the common home, as the etymology of the word says. The Amazon is part of planet Earth, the home of all. It is urgent to awaken humanity to take care of the common home, as Pope Francis affirms in the encyclical Laudato Sì.

The authorFederico Piana

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

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Francis presides at the Mass of Divine Mercy Sunday

Twenty Years of the Consecration of the World to Divine Mercy

The Consecration of the world to Divine Mercy by John Paul II two decades ago has strongly increased the devotion promoted by St. Faustina Kowalska.

Barbara Stefańska-August 18, 2022-Reading time: 3 minutes

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"God, merciful Father [...] to You we entrust today the destiny of the world and of every man" - said John Paul II 20 years ago in Krakow. This event had a global dimension. And it has not lost its relevance.
The current Sanctuary of the Divine Mercy in Krakow-Łagiewniki is the place where he lived and died. Sister Faustina Kowalska during the last years of his life. Her mortal remains are buried there. Through this simple nun, the Lord Jesus reminded the world of his mercy.

A timely message

In August 2002, Pope John Paul II came to Poland for the last time. One of the main objectives of his trip was the consecration of a new shrine, since the old, small church was no longer sufficient for the multitude of pilgrims arriving there. On August 17, a multitude of the faithful gathered at the shrine and in the spacious shrine grounds.

"How much the world today needs God's mercy! On every continent there seems to arise a cry for mercy from the depths of human suffering. Where there is hatred, desire for revenge, where war brings pain and death to the innocent, the grace of mercy is needed which calms human minds and hearts and generates peace. Where there is a lack of respect for life and human dignity, the merciful love of God is needed, in the light of which the unspeakable value of every human being is revealed. Mercy is necessary so that all injustice in the world may find its end in the splendor of truth," the ailing Pope said at the time. How relevant these words are today!

"That is why today, in this Shrine, I wish to make a solemn act of entrusting the world to the mercy of God. I do so with the fervent desire that the message of God's merciful love, proclaimed here through Sister Faustina, may reach all the inhabitants of the earth and fill their hearts with hope. May this message spread from this place to our beloved homeland and to the whole world", with these words John Paul II expressed the purpose of consecrating the world to the mercy of God.

Some enigmatic words

He also recalled the mysterious words of St. Faustina's Diary in which she points out that from Poland must come forth "the spark that will prepare the world for the final coming of Christ" (cf. Diary, 1732). John Paul II also left us all a task: "This spark of God's grace must be kindled. It is necessary to transmit the fire of mercy to the world. In God's mercy, the world will find peace and man will find happiness. I entrust this task to you, dear brothers and sisters, to the Church of Krakow and Poland, and to all those devoted to God's mercy who come here from Poland and from all over the world. Be witnesses of mercy".

The Pope of Mercy

The spread of the cult of Divine Mercy is one of the fruits of the Polish Pope's pontificate. It was, so to speak, an extension of the work he had begun as Metropolitan of Krakow. At that time, he commissioned an analysis of the "Diary" for the purpose of Sister Faustina's beatification process. This required diligent analysis because the Holy See had banned the dissemination of the Divine Mercy cult according to the forms handed down by Sister Faustina in 1959. The ban was lifted in 1978, even before the election of a Polish pope.

Cardinal Wojtyla closed the process at the diocesan stage. As Pope, John Paul II declared Sister Faustina blessed and then a saint. On the day of her canonization, in April 2000, he established for the whole Church the feast of Divine Mercy, set for the first Sunday after Easter. Previously, this feast had already been celebrated in Poland. John Paul II also contributed to spreading devotion to God's mercy through the publication of the encyclical Dives in misericordia in 1980.

The surrender of the world to the mercy of God in 2002 was, so to speak, the final touch to recall this message to the Church and to all men. It is no coincidence that John Paul II died on Saturday, the eve of the Feast of Divine Mercy.

The authorBarbara Stefańska

Journalist and secretary of the editorial staff of the weekly "Idziemy"

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A catechesis for after Confirmation

"Friendship and confidences", a game with a lot of background.

"Friendship and confidences" This board game was devised by Father Juan María Gallardo. The objective of this pastime is to get to know oneself, others and Jesus Christ better.

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"Friendship and confidences" is a board game that helps to cultivate friendship. The Bible teaches that human relationships are a treasure, but growing in them requires generosity, time and mutual knowledge. This game allows us to open our hearts and make ourselves known to others in a simple way, while at the same time helping us to reflect on our friendship with God and with those around us. In this sense, it can be a useful aid for catechesis.

The creator is the Argentinean priest Juan María Gallardo. This first edition of the game is available only in digital version. Can be printed free of charge by accessing the PDF. The project for the future is to make it available for purchase in physical format.

Inspired by the game of the Goose

This entertainment proposal is similar to the well-known Game of the Goose. The game is played on a board with 150 squares that deal with different episodes in the life of Jesus -the friend who never betrays- and Mary, with miniatures or illuminations from Speculum humanae salvaciónis, a Belgian manuscript from the middle of the 15th century. The way to move forward is through letters that ask questions in which one gets to know oneself.

Becoming familiar with more than a hundred Gospel scenes is certainly a good start to learning about the life of Jesus Christ.

Of course, as in the famous goose game, winning requires a good dose of luck. That is why the game instructions remind us: "We wish you luck. Like the disciple who replaced Judas; the scripture says that there were two candidates and they cast lots and it fell on Matthias.

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Custodianship of the elderly, a "matter of honor," says Pope Francis

Pope Francis: "Old age must bear witness to children that they are a blessing".

The Holy Father continued his Wednesday audiences on old age. As on other occasions, he emphasized the special relationship between the elderly and children.

Javier García Herrería-August 17, 2022-Reading time: 3 minutes

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The anecdote of the audience of this Wednesday, August 17, was the Swiss guard who collapsed a few meters away from Pope Francis. He did his duty to the point of exhaustion. Curiosities aside, the Holy Father continued his catechesis on old age with a reflection on Daniel's prophetic dream. This vision at the beginning of the Apocalypse refers to the resurrected Jesus, who presents himself as Messiah, Priest and King, eternal, omniscient and immutable (1:12-15).

Christian artistic tradition has depicted God the Father as a kindly old man with a white beard. Without puerile sentimentality, the Holy Father stressed the validity of the image: "The biblical term most often used to indicate an old man is `zaqen', which comes from `zaqan', and means `beard'. The snow-white hair is an ancient symbol of a very long time, of an immemorial time, of an eternal existence. There is no need to demystify everything for children: the image of a God who watches over everything with snow-white hair is not a silly symbol, it is a biblical image, it is noble and even tender. The figure of the Apocalypse standing in the midst of the golden candlesticks coincides with that of the "Ancient of Days" of Daniel's prophecy. He is as old as all mankind, even older. He is as old and new as the eternity of God."

Children are a blessing

The Pontiff also highlighted the biblical example of Simeon and Anna in the presentation of Jesus in the Temple of Jerusalem. "Old age," Pope Francis pointed out, "on its journey towards a world in which the love that God has infused in Creation will finally radiate without hindrance, must fulfill this gesture made by Simeon and Anna, before taking their leave. Old age must bear witness to the children that they are a blessing". The strength of this sign indicates the dignity and inalienable value of human life, for which the Holy Father underlined that our destiny in life cannot be annihilated, not even by death.

The credibility of the elderly is very great for children, which is why a great complicity is born between them. "Young people and adults," the Pope continued, "are not capable of giving a witness as authentic, tender and moving as that of the elderly. It is irresistible when an elder blesses life as it comes to him, putting aside any resentment for life when he leaves. The testimony of the elderly unites the generations of life, the same as the dimensions of time: past, present and future. It is painful - and harmful - to see the ages of life conceived as separate worlds, in competition with each other, each seeking to live at the expense of the other."

The wisdom of old age

Over the last few months Pope Francis stressed the value of the contribution of the elderly to the family and society today. "The alliance between the elderly and children will save the human family," the pontiff stressed. And he ended his remarks by asking: "Can we give back to children, who need to learn how to be born, the tender witness of the elderly who possess the wisdom of death? Can this humanity, which with all its progress seems like an adolescent born yesterday, recover the grace of an old age that clings to the horizon of our destiny? Death is certainly a difficult passage of life, but it is also one that concludes the time of uncertainty and throws away the clock. Because the beautiful part of life, which no longer has deadlines, begins precisely then".

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The World

The Church's mediation in Panama's social crisis

The government and the different actors of the Panamanian civil society have requested the help of the Church to find solutions to the social conflicts derived from the economic situation of the country.

Giancarlos Candanedo-August 17, 2022-Reading time: 4 minutes

The Catholic Church in Panama has always enjoyed great social recognition, because at all times, even during the most difficult years of the military dictatorship (1968-1989), it has maintained a conciliatory position. Throughout history - also during democracy - it has been the guarantor, at the request of both the rulers in power and civil society, of fruitful dialogues in search of peace and the common good.

This is what is happening at the moment when the product of more than three weeks of protests The national government, headed by President Laurentino Cortizo, asked the Catholic Church to serve as "mediator" so that both the protesting sectors and the government could reach agreements that would lead to the opening of free transit throughout the country and the reestablishment of social peace.

The causes of discontent

The protests focused on issues such as the high cost of living, mainly the price of fuel that was about to reach US$4.00/gallon, the increase in the basic family basket, corruption, lack of transparency in public finances, among others. It was a national social outburst unprecedented in the Panamanian democratic era. The demonstrators had different leaders in the different regions of the country and this made it difficult for the Government to reach agreements since it did not have a single interlocutor. In fact, the Government's proposal to freeze the price of fuel at US$3.95 was accepted by some sectors, while others rejected it.

At the request of the national government, the Catholic Church in the country, in the figure of the Metropolitan Archbishop, José Domingo Ulloa Mendieta, accepted to be a "facilitator", not a mediator, because as the Archbishop explained, "the Church cannot be a mediator". "To be a mediator is to be in the middle, and the Church will always be on the side of those most in need." Through a communiqué dated July 16, "the Catholic Church accepted to be a facilitator of a process that will not only help to resolve the difficult situation that is being experienced but, above all, to initiate a process of structural change that will really make Panama a more just and equitable country".

Mediation conditions

To this end, the Church proposed some principles that conditioned its acceptance, namely: 1) Dialogue at a single table; 2) Consensus on a single agenda with all the actors; 3) A process divided into stages, first the urgent and, later, a more in-depth dialogue; 4) That the actors in the first stage would be the groups that were expressing their unease and discontent through actions in the streets and roads of the country and that, in the second stage, the actors would be the representatives of all sectors of society; 5) That the Church would begin its work when all the actors officially accepted it along with the conditions established for carrying out its role.

The actors accepted the role of the Church and the process began. When asked why the Church accepted to be facilitatorUlloa pointed out: "Faith is daring. We did not think much about it, and if you look at it with human eyes, it was daring. When we were already at the dialogue table, surrounded by dissatisfied and upset people, on the one hand, and the Government on the other, without the necessary resources to attend to both sides, we understood that the only thing left was to put ourselves in God's hands so that everything would work out well".

Concrete progress

And so the dialogue process is progressing. In the first stage, rapid results have been obtained which led to the reopening of free transit by the demonstrators, as well as the freezing of fuel prices at US$3.25/gallon and price controls on more than seventy products in the shopping basket by the national government.

Eight topics were agreed to be discussed at the single table: shopping basket, fuel prices, reduction and supply of medicines in the national health system, education financing, energy reduction, discussion of the Social Security Fund, corruption and transparency, intersectoral and follow-up table. However, although important steps are being taken, there are points on which agreements have not been reached in this first stage.

In addition, there is great pressure from business associations and guilds that were not part of the groups that were expressing their discontent through actions in the streets and roads of the country, with the intention of being included from now on in a dialogue that they consider to be exclusive and of which they express fears of a possible imposition of an economic system that limits free enterprise. The Government has requested that other sectors be included, but for the time being the dialogue is still in the first stage, following the road map initially agreed upon.

Other mediators

The Bishops of the Panamanian Episcopal Conference have joined the work initiated by the Metropolitan Archbishop together with a team of facilitators, including the rector of the Santa María la Antigua University, the president of the Justice and Peace Commission, among others.

Ulloa has invited representatives of other churches, who have also contributed their part in this delicate moment, to show that this is a matter of national unity and not only of a Catholic nature. It is worth mentioning the work of lay people and volunteers who have put their hands to work to support a dialogue on which will depend, to a great extent, the stability and social peace of a small and thriving nation, but at the same time with great challenges, one of them, social inequality.

The authorGiancarlos Candanedo

Panama

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Ecumenical work in the Middle East between Christians and Arabs is now a reality

Pedro, together with his team, succeeded in forming a community of Arabic-speaking Christians belonging to different rites: Byzantine, Maronite, Orthodox and Latin. He is currently on mission in the Middle East as part of his priestly formation.

Rome Reports-August 16, 2022-Reading time: < 1 minute

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Franz Reinisch: "Against my conscience - with God's grace - I cannot and will not act".

80 years ago the Austrian priest from Schönstatt Franz Reinisch was executed: he was the only priest who refused to take the oath of allegiance to Hitler.

José M. García Pelegrín-August 16, 2022-Reading time: 4 minutes

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In April 1534, the former Lord Chancellor Thomas More and the Bishop of Rochester John Fisher refused to sign the "Act of Supremacy" passed by the English Parliament, which made King Henry VIII the head of the English Church. More and Fisher were executed for this refusal. John Paul II named Thomas More patron saint of rulers and politicians on October 31, 2000: "From the life and martyrdom of St. Thomas More flows a message that down the centuries speaks to men and women of all times of the inalienable dignity of conscience," said the Motu Proprio for his proclamation.

There have been martyrs of conscience "through the centuries", also in the National Socialist regime. They followed the dictates of their conscience, for example the students of the White Rose as well as other people who refused to obey the anti-Christian and inhuman Nazi system and who paid for their resistance with their lives.

Martyr of conscience

A special form of refusal consisted in the refusal to swear an oath of allegiance to Hitler. After the death of Reich President Paul von Hindenburg on 2 August 1934, the oath formula was changed. Instead of serving "always faithfully and fully my people and my Fatherland", the conscripts were to swear "that I will render unconditional obedience to the Reich and German People's Führer, Adolf Hitler".

Of the 18 million soldiers in the WehrmachtOnly a few refused to take the oath, in contrast to the estimated 30,000 deserters. For desertion there may be different reasons; the oath, on the other hand, was refused for reasons of conscience. Apart from the Jehovah's Witnesses or "Bible Students" - who did not specifically reject Hitler's oath, but military service in general - according to the latest studies about 20 Catholics and nine Protestants took this momentous step.

Along with Franz Jägerstätter and Josef Mayr-Nusser, beatified in 2007 and 2017, respectively, the best known of them is Franz Reinisch, whose beatification process has already passed the diocesan phase. A Pallottine priest from Schönstatt, he was sentenced to death for "undermining the defense force" (Wehrkraftzersetzung) in July 1942 and executed on August 21 of the same year, 80 years ago.

As early as 1939 and in the retreat house in Schönstatt, Reinisch had already said: "One cannot take the oath, the oath to the National Socialist flag, to the Führer. That is a sin, for it would be like swearing an oath to a criminal... Our conscience forbids us to follow an authority that only brings to the world crimes and murders for the sake of conquest. To that criminal we cannot take an oath! He maintained his conviction to the end.

Vocation

Franz Reinisch was born on February 1, 1903 in Feldkirch-Levis (Vorarlberg). His father was a lawyer, so he too began studying law at the University of Innsbruck. After a 30-day retreat in Wyhlen, near Basel, and in view of the moral misery he encountered while studying legal medicine in Kiel in 1923, the desire to "win souls for Christ" was awakened in him. He decided to become a priest. After three years at the seminary in Brixen, Reinisch was ordained a priest on June 29, 1928.

He soon came into contact with the Pallottine Fathers in Salzburg. In November he entered the Pallottine novitiate in Untermerzbach, near Bamberg. Through the Pallottines, Franz Reinisch came to know Schoenstatt in August 1934 (until 1964 the Schoenstatt Movement remained closely linked organizationally to the Pallottines). He had finally found his vocation.

It was precisely at this time that he began his confrontation with National Socialism. He was outraged that, in connection with the so-called "Röhm-Putsch" ("Night of the Long Knives") at the end of June 1934, the regime had people murdered without a court sentence, but also that Hitler had incorporated Austria into the German Reich in violation of international law. Like Dietrich Bonhoeffer, Reinisch recognizes the alternative: "Either Nazi or Christian", it is not possible to be both.

Road to martyrdom

With the outbreak of the war, the persecution of the Church. Franz Reinisch was forbidden to preach in September 1940, which sealed his fate: since he could not occupy a parish post, he could be drafted. On March 1, 1941, Fr. Reinisch received the order to prepare for conscription; the actual draft order was sent to him on Easter Tuesday 1942.

Franz Reinisch arrives at the Bad Kissingen barracks on April 15, 1942, deliberately one day later than ordered. He immediately declares his refusal to take the oath of allegiance to Hitler, whereupon he is taken to Berlin-Tegel Prison. The trial before the Reich Military Tribunal took place on July 7; but the death sentence had already been passed earlier. He was transferred to Brandenburg-Görden prison for execution.

In his closing argument at the trial, he declared: "The condemned man is not a revolutionary, an enemy of the State and of the people, who fights with violence; he is a Catholic priest who uses the weapons of the spirit and of faith. And he knows what he is fighting for. Franz Reinisch understands his death as a sign of atonement. His earthly life ends on Friday, August 21, 1942, at 5.03 a.m.

Strong parents

Franz Reinisch is the only Catholic priest who refused to take the oath to Hitler, of which he was aware: "I know that many priests think differently than I do; but no matter how much I examine my conscience, I cannot come to any other conclusion. And against my conscience - with God's grace - I cannot and will not act." His parents reaffirmed his decision; in a letter his father told him: "Suffering is brief and soon passes. At the end of the suffering imposed is eternal joy. Finis tuus gloriosus erit! The end of suffering and the beginning of eternity will be magnificent". And his mother: "I have nothing to add but to say that I will pray and sacrifice even more; be strong, Franzl; heaven is our reward."

The process of beatification of Franz Reinisch was closed, in the diocesan phase, in June 2019. The files and documents were forwarded to Rome, to the Congregation for the Causes of Saints. As a martyr (of conscience), no miracle is necessary for beatification. This is alluded to by Manfred Scheuer, bishop of Linz and vice president of the Austrian Bishops' Conference, in the one-hour documentary "Pater Franz Reinisch - Der Film" (Angela Marlier, 2016): the martyrdom of Franz Reinisch is "in the line of the martyrs of the early Church who said no to the emperor" and who spelled out the creed saying, "I renounce evil."

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Origins of the liturgical celebration of the Assumption of the Blessed Virgin Mary

The theologian Antonio Ducay summarizes in this article how the feast of Mary's falling asleep came into being. The author is an expert who has recently published a book on the subject, "The Assumption of Mary: History, Theology, Eschaton"..

Antonio Ducay-August 15, 2022-Reading time: 3 minutes

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– Supernatural veneration of the Virgin Mary has existed since the earliest times of Christianity. Already in the Gospels, the figure of Mary, although treated with sobriety, has a great importance. In the second century, Fathers of the ChurchThe apocryphal writings of that time extol her virginal purity and present her with an almost angelic dignity.

The first Marian celebrations

In the 3rd century, the prayer "Sub tuum praesidium" speaks of the power of intercession that Christians attributed to the Virgin. We also know of a series of Marian hymns that were sung towards the end of the 4th century, even before the Council of Ephesus solemnly proclaimed in 431 that Mary is the Mother of God ("Theotókos").

Jerusalem in the mid-fifth century knew of only one liturgical commemoration of Mary. This commemoration took place in a church located halfway between Jerusalem and Bethlehem. We know this because the liturgical calendar with the feasts and commemorations celebrated in the Holy City at that time has been preserved in the Armenian language. This calendar also includes the readings for each celebration. One of its entries stated the following: "August 15: Mary Theotokos: on the second mile from Bethlehem". This was not the feast of the Assumption that we celebrate today, nor the feast of the Dormition of Mary, which preceded the Assumption from the 6th century onwards. That day commemorated the repose of the Mother of God ("Theotókos").

Sleep

What kind of rest was it? At that time, there was a legend that Mary, already pregnant, stopped to rest during the journey to Bethlehem. A very ancient apocryphal writing, the "Protoevangelium of James", tells that, halfway between Jerusalem and Bethlehem, Mary, already close to giving birth, felt tired and got off the donkey to rest for a while: the moment of the virgin birth was approaching. In memory of this legendary episode, a pious Christian woman, Hikelia, built a church in that place around the middle of the 5th century, which was naturally called the Church of Rest or "Kathisma" ("seat" or "seat" in ancient Greek). This church, the plan of which is still preserved, has as its center the rock on which Mary is said to have sat down to rest. The Armenian calendar referred to it.

This calendar tells us, therefore, that in the church of the "Kathisma" there was a Marian memorial of Mary Mother of God. The readings of that day contained the well-known prophecy of Isaiah about the Virgin conceiving and giving birth to Emmanuel ("God with us") and the text in which St. Paul tells the Galatians that "when the fullness of time had come, God sent his Son, born of woman". It was, therefore, a remembrance in which everything was linked to the birth of Jesus and the virgin birth of Mary.

The Feast of the Assumption of the Virgin

But then, how did we come to celebrate on August 15 a feast that does not commemorate the birth of Jesus from a virgin mother, but his Assumption into heaven? A later calendar (probably from the late 5th or 6th century), similar to the Armenian one but preserved in the Georgian language, reports a different practice. In it, the Marian commemoration celebrated in the Church of Repose is still present, but it is no longer on August 15: it has been brought forward to the 13th of the same month. On August 15, instead, this calendar indicates a new Marian commemoration, which this time is celebrated in the church of Gethsemane, near the garden where Jesus had prayed before his passion.

Some apocrypha located there the place where the body of Mary had been deposited after her death, before the Lord transferred it to heaven. According to these writings, this church contained, empty, the tomb of Mary. The readings and hymns of this Georgian calendar show that it is already a commemoration of the Dormition and the transfer of the Virgin to heaven.

A universal celebration

God had not allowed his Mother's body to remain in the tomb. In the church of Gethsemane, at the end of the 5th century, Christians celebrated this beautiful grace. In the following century, the wide diffusion of these apocryphal writings on the Dormition and Glorification of Mary favored the spread of this Marian commemoration of Gethsemane. Thus it began to be celebrated in other places as well, to the point that, at the end of the 6th century, the emperor Maurice decreed that it be celebrated as a feast throughout the empire.

Rome established it half a century later (7th century), calling it the Feast of the Assumption of Mary into Heaven. The Marian feast of August 15 was soon to become the most solemn and popular of Rome's Marian feasts.

The authorAntonio Ducay

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ColumnistsAntonio Moreno

Mary of the people

Mary, who is more than the apostles, sits down to listen as a disciple, and helps us to put aside our divisions and to feel, like her, members of the Church.

August 15, 2022-Reading time: 3 minutes

The solemnity of the Asunción The feast of the Virgin Mary, in the middle of the month of August, fills our towns and cities with festivities. The whole of Spain comes to a standstill to celebrate, literally, the most popular of our festivities. Popular not only because of its great spread, but because its origin is to be found precisely in the people, in the desire of the simple people to proclaim that Mary was assumed into heaven in body and soul.

This dogma, which dates from 1950, is, in fact, a natural consequence of the immediately preceding Marian dogma (1854), the also defined by popular acclaim of the Immaculate Conception of Mary.

This is explained by Pope Pius XII in the apostolic constitution "Munificentissimus Deus"recalling that, "when it was solemnly defined that the Virgin Mother of God, Mary, was immune from the hereditary stain of her conception (Immaculate), the faithful were filled with a more lively hope that as soon as possible the dogma of the bodily Assumption of the Virgin Mary into heaven would be defined by the supreme magisterium of the Church".

The text goes on to say that "in this pious competition, the faithful were admirably united with their pastors, who, in truly impressive numbers, addressed similar petitions to this chair of St. Peter".

And it is that the synodalityThe neologism that has become fashionable on the occasion of the process convoked by Francis for the period 2021-2023, and which designates the path that we travel together, faithful and pastors, as the People of God under the guidance of the Holy Spirit, is not something new in the Church, but belongs to her most intimate essence since her beginnings, "it is a constitutive dimension", the Pope points out.

Mary herself, the very Mother of God, also lived synodality. In the book of Acts, which chronicles the birth of the first Christian communities, we see her attentive to the preaching of the apostles, together with the other disciples of Jesus, persevering "with one accord in prayer. The girl from Nazareth, chosen by God to be his most perfect creature, walks as one with the rest of the holy people in following her Son.

Throughout history, too, there have been many occasions in which this journey together of the faithful and their pastors has safeguarded the deposit of faith and the life of the Church.

Today there are many voices, especially outside the Christian community, although sadly also within, that try to break this spirit, trying to sell an image of division within the ecclesial family.

They promote a vision of the Church in which the hierarchy is on one side while the common believers are on the other. Or they focus on the Pope's most controversial decisions or statements with the sole objective of presenting a Church in disunity, and therefore weaker. But this is a false image.

Of course, there is a disparity of opinions and criteria among the faithful and bishops, among bishops among themselves, among the faithful and bishops and the pope, and of course within each Christian community.

There will be decisions of the hierarchy that are accepted better and worse, and there will be pastors who listen more and who listen less to their faithful, but there is a mystery, a glue, the Holy Spirit, that allows to unite what in appearance may seem disunited, like the dry and scattered bones that came together and came to life before the prophet Ezekiel.

Faced with the experts in Vatican intrigues, faced with those who believe themselves to be the owners of the absolute truth and seek to impose it on others, faced with those who slander for gain, the Holy People of God continues to walk together, aware of its limitations and failures, seeking the truth of our faith all together, participating, contributing, "persevering in prayer with one accord" and always under the guidance of the shepherds to whom the Lord entrusted his flock, not to profit, but to lay down their lives for him.

Mary, woman of the people, woman of the people, always attentive to the Spirit, the one who is more than the apostles, but who sits and listens like a disciple, can help us on this her feast to put aside our divisions and to feel, like her, members of the Church.

She precedes us in heaven, and invites us to accompany her. We will achieve this to the extent that we continue to feel part of her people, the one and only Holy People of God.

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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Sunday Gospel brings the words of Jesus in which he explains to his disciples that he has "come to bring fire on the earth, and how I wish it were already burning" (Lk 12:49). The Holy Father wondered: "What fire is he talking about, and what do these words mean for us today? As we know," the Pope continued, "Jesus came to bring the Gospel to the world, that is, the good news of God's love for each one of us. Therefore, he is telling us that the Gospel is like a fire, because it is a message that, when it bursts into history, burns away the old balances of life, challenges us to come out of individualism, to overcome selfishness, to pass from the slavery of sin and death to the new life of the Risen One. In other words, the Gospel does not leave things as they are, but rather incites us to change and to live in the new life of the Risen One. invites to conversion".

The fire of the Holy Spirit

Pope Francis stressed that the Gospel does not bring a false peace, but is "exactly like fire: while it warms us with the love of God, it wants to burn our selfishness, illuminate the dark sides of life, consume the false idols that make us slaves (...) Jesus is inflamed by the fire of God's love and, to make it burn in the world, he gives himself first of all, loving to the end, even to death and death on a cross (cf. Phil 2:8). He is filled with the Holy Spirit, who is like fire, and with his light and power reveals the merciful face of God and gives hope to those who consider themselves lost, breaks down the barriers of marginalization, heals the wounds of body and soul, renews a religiosity reduced to external practices.

Pope Francis invited the faithful to increase their faith "so that it does not become a secondary reality, or a means of individual well-being, which leads us to avoid the challenges of life and commitment in the Church and in society". Finally, the Pontiff suggested some questions for meditation: "Am I passionate about the Gospel? Do I read it often? Do I carry it with me? Does the faith I profess and celebrate place me in a happy tranquility or does it kindle in me the fire of witness? We can also ask ourselves as Church: in our communities, do we burn with the fire of the Spirit, the passion for prayer and charity, the joy of faith, or do we allow ourselves to be dragged down by weariness and habits, with a dull face and lamentation on our lips?"

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To guarantee religious freedom in all its manifestations and everywhere.

The World

Dennis Petri: "Many Christians unconsciously self-censor themselves."

Religious freedom seems to be increasingly under threat in many parts of the world. To discuss this, we spoke with Dennis P. Petri, one of the researchers who has studied the issue the most and heads an institute focused on this topic.

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Omnes interviews Dennis P. Petri, director of the International Institute for Religious Freedoma research center responsible for the in-depth study of this fundamental human right around the world. The institution has more than 15 years of experience and has developed a large number of academic studies.

What projects are you working on at the institute?

Among other things, we publish our own scholarly journal, the "International Journal for Religious Freedom". We also publish books and research reports, facilitate trainings, advise policy makers who wish to promote religious freedom and academics who seek to integrate the issue into their educational curricula and lines of research.

Currently, one of our projects in expansion is the Violent Incident Database. It is an instrument for collecting, recording and analyzing violent incidents related to violations of religious freedom. With this data we seek to influence public policies in the various countries we monitor.

For the time being, the staff of the Observatory of Religious Freedom in Latin America (OLIRE), a program I founded in 2018, maintains this database for Latin America. More recently we have taken the first step to make it a global project, starting with data collection in Nigeria and India.

What is your overall assessment of religious freedom in the world? Are we improving?

Today, there is a wide variety of instruments measuring religious freedom. All, without exception, confirm that religious discrimination in the world is on the rise. It is a global trend that affects all religions and geographic areas, including the Western world. While there are improvements in some countries, on average, there are deteriorations in many more places.

There is still a long way to go before religious freedom is fully guaranteed in the world. Many countries are beginning to recognize and understand what it really means to guarantee religious freedom. It is no longer just a matter of enacting this right in their political constitutions, but of developing public policies that integrate the religious diversity of their countries on an equal footing.

In an increasingly globalized and polarized world, religious diversity remains a challenge for the culture and governance of many countries. At the same time, it represents an opportunity to strengthen democracy or a risk to it if this dimension of man is reduced only to the private sphere and relegated from its social role.

Which countries are of particular concern to you at the moment?

One country in the world that is of particular concern to me is Nigeria. It is an extremely complex country. The religious freedom situation is very difficult to interpret because there are so many factors and actors involved. There is some disagreement about whether the conflict is a dispute between farmers and herders over natural resources, or whether there is more to it than that. I think the debate is not whether it is one or the other, but both.

In any conflict there are always multiple factors involved, so we can debate for years whether it is a religious conflict or not, but I think that is not the right debate. In my view, we should recognize that, in addition to a religious conflict, it is also a political, cultural, economic, ethnic and resource conflict. Whether it is religious or not, religious groups are suffering and that is what we should emphasize.

What can you tell us about religious freedom in Latin America, especially in Nicaragua?

In Latin America, the countries to which OLIRE pays special attention are Mexico, Cuba and Nicaragua. Mexico, because of what we have been observing during the last few years, due to the special vulnerability experienced by religious community leaders who carry out their pastoral or community work in areas affected by drug trafficking and human trafficking. These are clear examples of how organized crime has conditioned the religious freedom of many people in the world. And, unfortunately, it has come to light at a global level after the murder of priests and pastors in border areas with the United States.

In Nicaragua, the situation has escalated in a worrying way during the last six months. The role played by various members of the Catholic Church as defenders of human rights has exposed them in a particular way to the arbitrary actions of Daniel Ortega's regime. The actions of the government have increased not only in their level of censorship of the free expression of religious expression or opinion of priests and parishioners, but have even manifested a seriously worrying level of violence. From the various arrests, prosecutions of priests, expulsion of religious men and women from the country, to the violent seizure of various facilities, such as a Catholic radio station closed by the government, the police siege of priests critical of the government, the cordoning off of parishioners to prevent them from participating in their celebrations, among others.

These actions have intimidated not only the bishops and priests, but also the parishioners, who are beginning to perceive it as a risk to participate in a certain parish community, given the constant surveillance and harassment by the police.

Is there a politician in any country who stands out for his or her defense and fight for religious freedom?

I had the privilege of working with a Dutch MP, Dr. Pieter Omtzigt, and religious minority rights activist Markus Tozman. In 2012 we organized a public consultation on the situation of the thousand-year-old Syriac Orthodox Mor Gabriël monastery, which was being expropriated by the Turkish government. We called on the Minister of Foreign Affairs of the Netherlands to agendize the issue internationally. Unfortunately, the initiative was of little consequence due to the geopolitical realities of the world, although the Chancellor of Germany, Angela Merkel, continued to raise the issue.

Also noteworthy are the Colombian politicians who promoted the creation of the Comprehensive Public Policy on Religious Freedom in 2017. This is a unique initiative in the world, which generated a framework for the consultation of religious actors in decision-making on relevant issues. It has had very positive applications in several local governments, including the Municipality of Manizales and the Department of Meta.

Of course, mention can also be made of the International Religious Freedom Act passed by the U.S. Congress in 1998. Following efforts by a broad coalition of religious and human rights organizations, religious freedom became a permanent focus of U.S. foreign policy.

Do you think believers in the West are sufficiently aware of religious persecution in other countries?

I believe that in the West there is a perception that religious persecution is something that is experienced in distant regions such as the Middle East, Africa, India or China. However, the West is facing other forms of limitation to religious freedom, many of which believers in the West are just beginning to recognize. Secularism, religious intolerance or dictatorial regimes are some of the challenges facing religious freedom in our countries. For example, in Latin America it is believed that, because the continent is mostly believers, these limitations to religious expression should not occur.

However, every day western societies seem to understand that this right is not something that is only fought for in conflictive territories. It happens in the vast majority of our countries without us being aware of the level of self-censorship to which we are subjected by various external agents, such as ideological groups or the misunderstanding of the secular state, among others.

What is the self-censorship that your reports talk about?

To better understand what we mean by self-censorship, we must first know what the "chilling effect" is. This term was first developed by the Supreme Court of the United States. This phenomenon occurs when an individual who enjoys the freedom to express himself freely, decides to censor himself in order to avoid the negative consequences of expressing his opinion in a given case.

The "chilling effect" or "intimidation effect" is a term that, in relation to freedom of expression and freedom of religion, can be used to refer to the deterrent effect that arises when people fear the consequences of expressing their religious convictions or even behaving according to their own convictions, which can ultimately lead to self-censorship. Thus, "chilling effect" and self-censorship are two aspects of the same phenomenon.

We have observed that this phenomenon can occur as a consequence of the implementation of laws and/or policies that indirectly reduce freedom of religious expression. Or when an individual perceives a hostile environment, or suspects that expressing his or her beliefs will have negative consequences.

In June we published a report on self-censorship in Christians entitled "Perceptions on Self-Censorship: Confirming and Understanding the "Chilling Effect". After conducting interviews with Christians in Germany, France, Colombia and Mexico, we gathered very interesting data on the factors that influence this phenomenon. Among the findings we can mention that many Christians often find it necessary to be "prudent", to "self-secularize" or to use "democratic language" to express their ideas. Showing faith-based values with transparency implies a very high social cost: being the object of censure, disqualification or even discrimination in the social or even labor sphere.

Moreover, this behavior is often not recognized as self-censorship by the individuals themselves. In short, we have observed that many Christians unconsciously censor themselves.

In the aftermath of 9/11, the idea has spread that religion breeds violence and therefore we should do everything possible to suppress it. How would you respond to this argument?

The unfortunate events of 9/11 marked a before and after in the field. For much of the 20th century, the social sciences were dominated by the so-called "secularization theory," which argued that the world was becoming secularized. Religion would never disappear completely, but the process of secularization would be inevitable. The unfortunate events of 9/11 were a wake-up call for the international scientific community, because they made it very clear that religion was still a relevant factor to be taken into consideration.

The fact that the scientific community is more interested in religion is significant. The problem is that 9/11 also led to the association of religion with terrorism and violence, which is very worrying, as it obscures the positive role that religious actors have had, and continue to have, in promoting development at many levels.

It is important to remember that radicalism of any kind, whether religious, ideological or political, is extremely risky and volatile. The 9/11 attacks were carried out by specific individuals, with a radicalized interpretation of their faith, who ultimately did not represent the totality of Muslims in the world or in the Middle East. Unfortunately, the suffering and bewilderment of millions of people in the world has caused us to lose sight of the values, principles and peaceful contributions that most of the religions present in our civilization have brought.

Can we forget the religious dimension?

The religious, spiritual or transcendental dimension of man is essential to his human condition, which is why it has always been and probably will always be present in the new generations. Religious communities have demonstrated throughout history their relevant role as agents of social cohesion, as mediators of conflicts, providers of humanitarian aid, as well as collaborators in the construction of peace and justice.

To detract from the merit of the various religious communities in the field of humanitarian service, the defense of human rights and the promotion of human dignity, would be to neglect a key strategic actor in the construction of peace. This would be a great loss. Instead of adding peace partners, we reduce the analysis to the idea that all religions lead to violence, when history and facts have shown us that this position on religion is wrong.

Many religions do not accept the gender vision promoted by the UN. How do you think this diversity of opinion will evolve and will religious freedom be threatened by this issue?

It is difficult to predict how the debate will progress in this regard, but I believe that, in order to protect religious freedom in these international arenas, religious advocates and referents must advocate respect for the diversity of religions and religious expressions. It is in this diversity, all together, that they could demand from international agencies consistency with their discourse of inclusion and diversity.

Diversity of opinion on gender will be a threat to the extent that we give up demanding respect for the value of cultural diversity expressed in religiosity. It may sound naïve, but it is important that religious advocates and leaders do not give up on using the human rights advocacy system to assert their voice as one that must be respected.

The argument often used in these instances is that the majority religions impose their hegemonic vision with respect to gender. However, it would be helpful if the majority religions were understood as part of a cultural diversity that must be respected in the same way as other more "modern" religions, so to speak. It is in the brief renunciation of individuality that religious communities could consolidate a unity of the various religions with a similar idea of gender in order to counteract the threat of arbitrary impositions on the matter.

Are there universities or other academic institutions where data on religious persecution is studied in depth? Are any of these universities really relevant?

Indeed, in recent years, many university research programs have emerged that are interested in religious freedom. The best example is the Religion and State led by Dr. Jonathan Fox at the University of Bar-Ilan in Israel. This project is the most comprehensive database for analyzing religious discrimination in the world. With nearly 150 indicators, it is currently the "gold standard" for religious freedom data in academia. It has been used in more than 200 publications, including books, academic articles, doctoral and graduate theses.

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José María CalderónOne of the great dangers of the Church in the 21st century is to lose the apostolic zeal".

PeytrequinWe must show a mission with a face and not a mere activity".

Jafet Peytrequin is responsible for seeking resources to promote the Church's missionary work from the American continent.

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We interviewed Father Jafet Peytrequin, current national director of the Pontifical Mission Societies in Costa Rica. He has also recently been appointed coordinator of the Pontifical Mission Societies for the entire American continent. In his heart he has a great desire, which he does not want to keep hidden: "From the point of view of the Church's mission, I would like America to be an ever more outgoing continent. This has become necessary.

The priest explains that one of his next commitments will be to "promote, with renewed vigor, the mission"Ad gentes", specifically involving the particular Churches and supporting the bishops in their task of missionary responsibility".

In your opinion, what is the future of the mission in the countries of the American continent?

The essential thing to remember is that the pilgrim Church is missionary by nature. In essence, mission is not something the Church does, but mission is what the Church does. Therefore, a missionary Church is a living, breathing Church. Giving a new impetus to mission in our continent means to provoke, in the words of St. John Paul II, "a new springtime for the Church". It is a privileged moment to ask ourselves some important questions: What are the challenges that the socio-religious environment poses to mission today? How are we called to mission in these times? How can the particular Churches promote mission more ardently? "Ad gentes"?

What measures could be taken to strengthen this mission?

In the first place, we must reinforce a common language in order to achieve shared concepts. In addition, we must take advantage of and integrate the work done by the missionary centers of the continent and share all its richness. It is important that the Pontifical Missionary Work be integrated into the ordinary pastoral work of our countries and form part of their pastoral plans. I believe that it is fundamental to insist on the universal responsibility that we all have in the mission and to promote missionary cooperation based on joyful animation. It is also important to make the mission visible in the person of the missionaries: we must show a "mission with a face" and not a mere activity. The next American Missionary Congress, to be held in 2024 in Puerto Rico, could help us in this regard.

How are you preparing for this event and what will be the objectives?

The dynamics and the preparation of this congress have been particular. We have tried to return to the synodal essence of the Church, born precisely from the missionary impulse. For this, the local organization leading the congress has been able to count on continental and worldwide support. The objective of this great event will be precisely to promote mission. "Ad gentes", walking together in listening to the Holy Spirit, and being witnesses of faith in Jesus Christ, in the reality of our peoples and to the ends of the earth.

What value have the American Missionary Congresses had for the entire continent?

In the Americas, they have been the result of great common efforts that have passed through different instances, including continental coordination. These congresses have been an indispensable resource to contribute to reflection and local work, but also to offer contributions at the global level, both in terms of animation and missionary cooperation.

Photo: Jafet Peytrequin in a meeting with Cardinal Tagle.

What is the role of the continental coordinator of the Pontifical Mission Societies that you have recently assumed?

I believe it is a "bridge" service between the different national directorates of the Pontifical Mission Societies and useful to bring together all the national directors to share efforts, expectations, dreams; to support each other and also to reflect on points of common interest and propose joint initiatives.

It is a matter of generating spaces of communion that in turn promote the mission. Communion is in itself missionary and the mission is for communion, as stated in number 32 of the post-synodal exhortation "Christifideles laici" of St. John Paul II. The continental coordinator is also a facilitator of the meeting between the national directorates and the respective world authorities, as well as between the directorates of other continents.

What have the previous coordinators achieved so far?

In the Americas, the previous coordinators, with their delicate and responsible work, have managed to connect the different national leaderships of the continent in an effective and efficient manner.

What is the current relationship between the Pontifical Mission Societies in each country of the American continent?

Today we have fluid continental communication and cooperation networks that help us to make better use of resources and enrich us with the contributions of each one of us. The integration of the entire continent has brought much wealth and, at the same time, has made us feel committed to the specific challenges of each country in the continent.

The authorFederico Piana

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

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Keys and risks of a Synod that aims to involve the whole Church

Edinson FarfanThe layperson is not second class, we are all part of the People of God".

The Church is on the way to a Synod of Bishops to be held in Rome in October 2023. In each country the conclusions of the regional synods are being finalized. We interviewed Monsignor Farfán, responsible for this task in Peru.

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Monsignor Edinson Farfán Córdova, OSA, is the Bishop of the Prelature of Chuquibambilla (Apurímac, Peru) and Coordinator of the Synod in the Peruvian Episcopal Conference. He was born in Tambo Grande (Piura, 1974). He entered the Order of St. Augustine in 1998. He made his religious profession on January 11, 2003 and was ordained priest on July 26, 2008. He has a licentiate in spiritual theology and pedagogy from the Catholic University of San Pablo de Cochabamba (Bolivia).

He has served as coordinator of the International Commission of communications and publications of the organization of Augustinians of Latin America (OALA-2006-2014); master of prenovices of the Augustinian Order (2011-2012); pastor of Our Lady of Montserrat in the archdiocese of Trujillo (2012-2013); professor of theology at Benedict XVI Catholic University in the archdiocese of Trujillo (2013-2015); prior and master of the professed of the Augustinian Order (2013-2017) and secretary general of the Organization of Augustinians of Latin America (OALA-2015-2019). Since April 2018 he was Apostolic Administrator of the Territorial Prelature of Chuquibambilla; and on December 7, 2019 he was appointed Bishop of that prelature, in January 2022 he was elected president of the Episcopal Commission for Communication of the Peruvian Episcopal Conference.

Monsignor, you preside the Episcopal Commission for the Synod in Peru, how has the present Synod been received in all the dioceses of Peru, has there been an organized and participative work during the process?

- We have had a good response, the synodal process has been carried out in the 46 ecclesiastical jurisdictions of Peru. First the Permanent Council of the Peruvian Episcopal Conference (CEP) formed the National Commission that would animate the Synod of Synodality in Peru, we collected all the guidelines and documents prepared by the General Secretariat of the Synod and adapted them to the reality of the country. Then we invited each ecclesiastical jurisdiction to launch the Synod, each one did it from its own reality and context; and then we invited the Bishop to form his Diocesan Commission, which animated the synodal process in its territory. It was also requested that there be a parish synodal commission for the listening process.

What was the purpose of this whole process?

- The objective was to reach all the places, the 95% of the jurisdictions formed their Diocesan Commission. We have worked in an organized manner, with monthly coordination meetings. Peru has responded to the Synodality, it is a Catholic people and loves its missionaries very much, it has felt accompanied by its bishops, priests, religious men and women and committed lay people.

In this listening process the people have responded with gratitude and generosity, the faithful feel that their voices have been heard and valued. It has also been a time to heal wounds, at some point the faithful said that they were not taken into account and now in this time they have been able to express their needs, complaints or hopes. We could say that the Synod is on its way and the Peruvian Church has assumed the commitment to walk together with the challenges that will surely arise along the way.

After listening to the national survey, what issues are of interest or concern to the Peruvian Catholic faithful?

- Reviewing the syntheses of the jurisdictions, there are constant and priority themes that have stood out in this phase of listening, and they are the following: the ongoing formation of the baptized to assume an ecclesial commitment, the pastoral care of families through catechetical formation, the formation of the laity in the field of politics, the prophetic dimension enlightened by the social doctrine of the Church, evangelization through the media and the formation of religion teachers through the Office of Catholic Education.

There was also concern for the celebration of the liturgy, greater clarity and concreteness in lay ministries, the value of popular piety, the faith experience of peoples according to their reality, the lack of missionaries in remote villages, vocation promotion, the option for the poor without excluding anyone, a more protagonist role for women and young people in the Church and society, the consequences of covid 19 and ecumenical dialogue.

There were also reflections on the clericalism that affects the lives of the faithful, sexual abuse in the ecclesial sphere, accompaniment of the elderly, trafficking in persons and migrants, the need for an organic and structured pastoral plan in each jurisdiction, formation in synodality for future priests, mining conflicts, care for the common home and the Amazon, care for indigenous cultures, and welcoming those who are excluded.

These are the constant themes that manifest themselves in most ecclesiastical jurisdictions, which the people of God have reflected upon.

Under this reading, what are the challenges for the Church in Peru?

- In the first place, the ongoing formation of the laity. This has come up in all ecclesiastical jurisdictions. We ask ourselves what kind of formation our faithful want and really need. What are those fundamental topics in which the people of God need to be formed? This is the discernment that the Church must make, obviously, always keeping in mind the centrality of the mystery of Jesus Christ; in this sense, the process of listening is very useful.

This formation should also lead to ecclesial commitment. In Aparecida, a weak faith of the people with little ecclesial commitment was evidenced; and this is due to the lack of formation. This issue is very important and should be addressed in deep discernment.

I see, and what other topics are presented?

- Also, another important issue is the formation of the laity in politics. As a Church we have a great treasure of knowledge in the Magisterium, Pope Francis published his third encyclical "Fratelli Tutti" which invites us to enter the field of politics, we have to form our faithful and teach them that politics is good, politics in itself is to seek the common good. How to encourage our faithful to enter this field is certainly a great challenge.

The Church has to be attentive to the needs of the world, discern the signs of the times, make known the Magisterium of the Social Doctrine of the Church. The laity must participate in the field of politics; it is a great opportunity for the integral growth of our peoples. In politics, the common good will always be sought and I am convinced that a well-formed lay person can contribute much to the development of society and the human person.

What about popular piety?

- Popular piety is presented as a strength for our country, but at the same time as a challenge. It is up to us as bishops to accompany the People of God, keeping in mind the culture of the people, we also have to respect and value it. Before there was talk of purifying and extirpating, now we have to accompany and learn from this expression of faith. Obviously we must also take care of the essential: the faith of the people, doctrinal formation; that is to say, popular piety must also lead us to sacramental life and ecclesial commitment.

As pastors, it is our duty to accompany the holy people of God, of which we are also a part as baptized persons, and to form them in the Sacred Scriptures, Tradition, the Magisterium and the Sensus Fidei. Always valuing the richness that exists in each people. Popular piety is the treasure of the Church. In Latin America, in Peru, our people have kept their faith through popular piety, through simple faith. It is a challenge how to accompany these experiences of faith so that they always lead us to a personal encounter with the Lord, to the praxis of sacramental life and to ecclesial commitment.

Photo: Monsignor Farfán in a Marian procession in Chuquibambilla

In recent years there has been a lot of talk about the care of native cultures. What is the situation in Peru?

- The Amazon and the care of the common home and native cultures is an urgent call. Pope Francis repeatedly invites us to a greater awareness of the care of the common home. It can be seen in "Laudato Si", "Dear Amazon", "Fratelli Tuti", also in the Latin American Magisterium: Medellin, Puebla, Santo Domingo, Aparecida and lately in the prophetic voice of the First Ecclesial Assembly of Latin America and the Caribbean, we cannot close our eyes: nature continues to be attacked.

In 2019 there has been the Synod of the Amazon, our bishops of the Amazon are a prophetic voice for our Amazonian peoples, they feel in their own flesh the mistreatment of the land, the concern of contaminated waters, the pain of some indigenous communities that are outside their lands because these have been degraded. The bishops of the Amazon walk with their people and know their needs. However, as far as everyone is concerned, it is not enough to say that "we must take care" or "we must value and take care of the native or autochthonous cultures", we need to train ourselves in sensitivity in order to be able to act. It is everyone's responsibility to be able to assume a greater commitment in the different areas of action.

Could you give a concrete example?

I live in a place where there are constant mining conflicts related to the issue of environmental contamination. It is the Apurimac region, where the largest copper mining company in Peru, "Las Bambas", is located. There are constant conflicts between the peasant communities and the mining company. However, a major problem in this region is the increase of informal mining. Environmental contamination is alarming, the hills are collapsing, the water is contaminated and people are getting sick on a daily basis.

What to do in the face of this harsh reality? It is our moral responsibility to take concrete steps to take care of our common home; it is a cry from the Peruvian coast, jungle and highlands. The listening process of the synod has allowed the people of God to dialogue on this alarming reality that should lead us to assume concrete pastoral orientations.

Let's change the subject. Clericalism is another issue of concern to Pope Francis.

- Yes, and it has also been a topic that has come up at all times, it is a challenge because we cannot keep the laity in an infantile stage, relegating them and not taking them into account in the decisions. Today we really need to walk together. We are all part of the People of God because we have received the sacrament of baptism; bishops, clerics, religious men and women, and lay faithful. The priest should not have to command and command always, we have to learn to distribute and delegate responsibilities as People of God. It is not a matter of the laity doing what the priest does, and the priest doing what the laity does, but rather that together, from our vocation and ministry, we contribute to the growth of the Church and its mission.

What does Pope Francis mean when he speaks of the People of God or the holy people of God?

- The answer can be found in the Ecclesiology of the Second Vatican Council, in chapter II: "The People of God" of the Dogmatic Constitution on the Church "Lumen Gentium" Who make up the People of God? All the baptized, that is to say, before being bishops, priests, we are first the people of God, our identity card is our Baptism. Many times it has been erroneously understood that the people of God are only the laity. This is an issue that should be further deepened. In the challenges and pastoral orientations of the First Ecclesial Assembly of Latin America and the Caribbean, it appeared as a priority to be addressed urgently.

How are they going to work on the issue of abuse?

- Another current challenge for the whole Church is abuse in the ecclesial sphere. Every bishops' conference in the world is taking steps through Listening Offices. The people are asking to be heard and, of course, the people who have been affected need to be accompanied. I think this has to be done in a more serious and responsible way. We are taking steps as a Church in Peru. As the Episcopal Conference, we have recognized this problem as a priority because of its importance: to accompany at all times those people who have been affected and mistreated.

Professional help is also necessary to be able to accompany specific cases. We have reflected a lot on this subject, we cannot close our eyes to this painful reality. Some situations of pain are evident, that is why this space of accompaniment is necessary to heal wounds, including the victimizer.

How has the experience of synodality been carried out during the process? What future opportunities open up under this modality of work in the Church?

- We have done what Pope Francis asked us to do in his homily at the inauguration of the Synod for the whole ChurchWe have been able to "create spaces of encounter, dialogue, listening and discernment". In this synodal experience, what has been most striking is the meeting of people, whether virtual or in person, in spaces of communion. This meeting has allowed people to express themselves, to express their points of view, to feel listened to.

Listening makes us mature in our faith, in our commitments, wise is the one who listens and asks for advice. These meeting spaces have made us see different themes according to the local reality. While it is true that the Synod set us some themes, many others have become evident. In our country, with a rich diversity, these spaces have favored communion. This is also the challenge, it is difficult for all of us to walk together, to sit down and listen to each other, it requires a lot of patience.

It is also important to understand the spiritual dimension of the Synod. It is the Spirit who guides and accompanies his Church. He leads us along new paths, towards new challenging topics, where there is room for reflection and even for complaint or complaint. Always with full confidence that if we place ourselves in his hands, he will undoubtedly lead us to a successful conclusion.

Synodality is a great challenge for our Church in Peru..

- In this synodal time of the First Ecclesial Assembly of Latin America and the Caribbean and the listening process of the Synod, the desire to walk together has been evident. I see the bishops of Peru very united, reflecting on very current issues. The virtuality in this sense has helped us a lot, there is good communication, we are convinced that synodality must always remain.

Although it is true that the reality of Peru is very diverse -coast, highlands and jungle-, there is a great commitment to communion. One of the challenges that has already been discussed in several Assemblies of the CEP, and that I am sure will soon take concrete steps, is the material help among the Ecclesiastical Jurisdictions, both with the presence of missionaries and economically. There are jurisdictions that can support themselves economically and others that are very poor economically. Others have enough clergy and others lack priests. In short, this is a great challenge to work together in this sense, giving us a hand from the possibilities of each jurisdiction.

How will the Synod be concluded in Peru?

- We are now working on the final synthesis, a richness for the Church of Peru. It is a pleasure to read the simple words of the faithful. Just as it has been expressed in the meetings, in the same way it has been put in writing. The National Commission has now the mission, in a climate of prayer and discernment, to make a national Synthesis. With the information that has reached it from the jurisdictions and with the impressions that it has been able to gather during the pre-synodal or preparatory meetings. Everything is being taken into account for the National Synthesis.

On August 5, we must submit the national synthesis to the Permanent Council of the CEP for approval. Then, before August 15, it has to be delivered to the General Secretariat of the Synod. We are on the right track, we have already organized the timetable. We will also send the diocesan syntheses of the jurisdictions to serve as technical support for information and reference, which is evidence of a serious and responsible work.

The next step will be the continental phase, CELAM, together with the General Secretariat of the Synod, are carrying out the respective coordinations. Synodality must always remain. From Latin America we have to continue working on the challenges and pastoral orientations that the First Ecclesial Assembly has left us.

In conclusion, what is your final reflection on this synodal process?

- My final reflection is that we allow ourselves to be guided by the Holy Spirit. Sometimes the temptation is to want to control everything, but it happens that the Spirit overflows us and uninstalls us from our place of comfort, leading his Church along new and surprising paths. Precisely, having this full trust in the Lord, who walks with his Church and loves her, we have to move forward. It is not enough to say I believe in synodality, we have to take concrete steps, steps in which this synodal spirit is shown in the Church.

Great challenges arise in order to continue growing as a Church of communion, participation and mission; this is achieved when we make a journey together.

The authorJesus Colquepisco

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Feminine mystical figures. The experience of God as incarnation

Why is Christianity the truest religion?

"Better than that" is a book without complexes. Its author explains, with freshness and nonchalance, why Catholicism is the most reasonable religion.

Alejandro María Lino-August 12, 2022-Reading time: 3 minutes

The Introduction to Christianity by Joseph Ratzinger Related News

Titling a book Better than that is risky and quite a statement of intent. But for José Luis Retegui, a young diocesan priest from Madrid, the Catholic religion is not just one among other religions and visions of existence. It is the best of all because, in his opinion, a better one cannot be imagined.

God, the best possible future

God has been pretentious and wanted to share with us, as Christ affirms at the Last Supper, the glory that He enjoyed before the creation of the world. If we elevate the two protagonists of every religion, God and man, to their maximum expression, we get the truth defended by the Catholic Church.

God has every imaginable perfection (all-powerful, infinite, omniscient...), his creation overflows with wisdom. Man is called to be like God by baptism because God has become like us in the incarnation. Life after death is all God's happiness forever. Can one imagine a better alternative? Christianity is the total union between God and man. Not in the future, but today and now, every time we partake of the Eucharist. By faith we believe in what man would not have dared to imagine or ask God for.

The truest religion

Better than that begins by affirming that the Catholic religion is the truest religion. In the first place, because it is the only one in which God has become man and has communicated to us the truth that only He knows. Moreover, this truth has been demonstrated by miracles and extraordinary deeds, from two thousand years ago to the present day. To think that all the miracles that have been corroborated by witnesses are invented perhaps requires even more faith.

Retegui takes an optimistic approach in a world where there is so much evil and suffering. In his opinion, the Catholic vision of evil is the most positive that can be conceived: Thanks to the Cross, we believe that "evil is good" because it allows us, like Christ, to love God and others more intensely. Moreover, we will suffer in this life only those evils that God permits in order to obtain greater good. Evil has an expiration date: Christ has annihilated it on the Cross, it is like a fish out of water giving its last breath.

Evil

Above all, we Catholics identify and have the tools to fight the only evil that should concern us: sin. All other evils can come in handy in this short period of life on earth. Christ has shown us how to transform pain into love. Evil to some extent is like smelly manure; it can be thrown away, however, if we bury it in our field it will make the plants flourish.

The work has a positive and uncomplicated tone, which brings freshness to the way of transmitting the faith in our time. It shows how Christianity offers the best vision of man, so that we are not just a collection of cells that will disappear after death. Moreover, the most modern movements are actually very ancient. Nature worship, yoga, karma, reincarnation... are much older than Christianity.

Maria

At the end of the book it is argued that the Virgin Mary is the proof that our created world is the best imaginable. This is a long-standing philosophical debate. Leibniz argued that this world is the best of all possible worlds, otherwise God would have created a better one. St. Thomas Aquinas rightly objected that this world is improvable and finite, God could have created a better universe, for example, with a larger size.

Mary is the answer to this apparent contradiction: God could have designed a more perfect universe, but not a more perfect creature than the Virgin Mary. The best of all possible worlds, God has concentrated it in a woman of Nazareth. The human being is called to be like God, she is the only one without any sin or imperfection. Therefore, the Virgin Mary is the reflection on earth of God's perfection.

The authorAlejandro María Lino

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Sunday Readings

Solemnity of the Assumption of the Blessed Virgin Mary

Andrea Mardegan comments on the readings for the Solemnity of the Assumption of the Blessed Virgin and Luis Herrera offers a brief video homily.

Andrea Mardegan-August 11, 2022-Reading time: 2 minutes

"And it came to pass, as soon as Elizabeth heard Mary's greeting, the babe leaped in her womb. Elizabeth was filled with the Holy Spirit. The greeting between two people who meet is the most spontaneous and natural action, and most of the time we do not pay attention to it. But if it is missing or a little cold, we feel it. If the greeting is sincere, it communicates many things to us. Mary's greeting, her voice, in addition, provokes something extraordinary. Elizabeth's child not only gasps, which could be the fruit of his mother's emotion, but even dances in her womb. Luke, in describing her reaction, uses the same verb that, in the Greek of the LXX, describes the dance of King David before the Ark of the Covenant.

Mary's voice and her greeting are a means of the infusion of the Holy Spirit, which fills Elizabeth and reaches her son, because that joyful voice is that of a person full of grace, upon whom the Holy Spirit and the shadow of the Most High have descended, and in her already dwells the Son of God. The voice of her greeting acquires the power of the voice of the adult Jesus when he casts out demons or commands Lazarus to come back to life; when he heals from a distance the centurion's servant and the son of Herod's official; when he turns water into wine, and bread into his body and wine into his blood... the voice of Jesus, the Word of God, filled with the Holy Spirit who heals and saves. For now, it is Mary's turn to give voice to the body of Jesus newly conceived in her womb. Her voice manifests the presence of God made man. She is the vehicle of the Holy Spirit, an anticipation of the voice of the Church celebrating the sacraments.

The greeting wishes blessing and peace and makes them present. Therefore, Jesus will say to his disciples: "When you enter a house, greet it" (Mt 10:12); "when you enter a house, first say, 'Peace to this house'" (Lk 10:5), and he will encourage them to greet their enemies as well: "And if you greet only your brethren, what do you do that is extraordinary? Do not the Gentiles also do the same" (Mt 5:47). Greeting is very important in Paul's letters. The last chapter of the Letter to the Romans is a moving list of greetings. "All the churches of Christ greet you." At the end of First Corinthians: "Many greetings, in the Lord, from Aquila and Priscilla, and from the church that meets in their house". At the end of the Second Corinthians: "All the saints greet you". The opening and closing greetings in liturgical gatherings reflect the conviction of the greeting as the bearer of good and grace. Mary, Elizabeth's friend, cannot be aware that she is lending her voice to the first greeting of Jesus, her son. She lives the spontaneous and frank greeting of friendship, which is a manifestation of love.

The homily on the Assumption of the Virgin Mary

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

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The World

Hong Kong's bishop emeritus to be tried in September

Now 90 years old, the cardinal was arrested months ago on charges of being the treasurer of a fund to pay bail for protesters arrested in the 2019 pro-democracy demonstrations.

Rome Reports-August 11, 2022-Reading time: < 1 minute

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Natalia PeiroCaritas' key points of action are people".

Spain

Caritas Ceuta: dignifying those in need

In the middle of the 75th anniversary of Cáritas Española, it will soon be almost five years since the launch of the Virgen de África Basic Aid Distribution Center, which is managed by Cáritas Ceuta diocese for hundreds of families. Manuel Gestal tells Omnes.

Francisco Otamendi-August 11, 2022-Reading time: 5 minutes

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"The key points of Caritas action are people", Natalia Peiro told OmnesWhat has changed and what has remained since its birth, María José Atienza asked her. And Natalia Peiro answered: "The root remains. Our feet are founded on the Gospel, on the Christian community. Caritas is an expression of that Christian community and that continues to be so in all the countries of the world. It remains that raison d'être that tells us that our task is an expression of our faith. And it remains, always, the service to all, without exception, without asking where you come from or how they are".

These words can be applied to the letter to the diocesan Caritas of Ceuta, a Spanish autonomous city of 83,000 inhabitants, whose geographic enclave has proved over the years to be not the most tranquil in the world. To discuss the challenges facing this Ceuta diocesan Caritas, Omnes contacted Manuel Gestal, its director.

Rafael Zornoza Boy, bishop of Cadiz and Ceuta, blessed the facilities of the "Virgen de África" Basic Aid Distribution Center, managed by Caritas Ceuta, which has become a reference point in the care of needy families and in the management of resources.

"They are attended to, they are listened to."

"The distribution center is a way of dignifying those in need. They are not given a bag, but they are attended to, they are listened to... Even if they come for the material issue, they take something else and they are treated with the utmost dignity," Manuel Gestal pointed out before the pandemic on the website of the bishopric of Cadiz and Ceuta.

Now, a few weeks ago, the director of Caritas Ceuta underlined to Omnes some of its peculiarities: "It is a center that Caritas Ceuta has put at the service of the parishes. The most important thing is to point out that before, the Caritas teams in the parishes were autonomous, and each one, according to its possibilities, distributed to its users the money they had. With the Distribution Center, we have managed to do away with the terms "rich parish user" and "poor parish user".

"Now, any user, no matter what parish, receives exactly the same. What we basically look at for assistance is the number of members of the family unit. And depending on that, a certain number of points is allocated, and they make a purchase, with small limits, so that it is a responsible purchase. That is what we also intend to do".

"The salary will last for eternity."

Before commenting on the challenges facing the Distribution Center, and Caritas itself in the area, Manuel Gestal explains his trajectory over the years. Next year, in July 2023, Gestal will be six years into his second term as director of the Ceuta diocesan Caritas. But he has been at the helm since 2009. In total, he has spent 14 years promoting and directing the care of the most needy in the autonomous city.

We briefly transcribe this part of the dialogue, because it is thought-provoking: Does it give you time to attend to your other things, to your family? "I retired last year. Before that I have been simultaneously doing everything. The salary is good," he says with good humor, because he is actually a volunteer. "I hope I get it when I get up there. The salary will last for eternity. It's all very rewarding. Feeling useful is important." You can tell that the bishopric has a lot of confidence in you because they don't let you go, we tell him, and he answers: "My goal is to be 70 years old. I am 66, that is, I have 4 years left".

Regarding the current taskGestal explains that "there are seven parish Caritas in Ceuta, and we serve about 600 families a month, with an average of 4 to 5 people per family, so we currently serve about 2,500 people. We have a total of between 40 and 50 volunteers. In the Distribution Center there are 5 workers".

However, we immediately moved on to the immediate challenges, which have to do with the neighboring country. "In terms of needs, right now we are in a "stand by". The border with Morocco has been opened, and we will surely go up. It oscillates a lot with the city's employment plans."

"In 2020, when the pandemic began, we saw a significant drop," he adds, "because many of the people we assisted were living between Morocco and Ceuta. They were caught by the closure of the border in Morocco, and they stayed there. On Monday they opened the border and we will surely notice it. But then, when they closed the border on the 20th, we noticed a drop of more than a hundred families, between a hundred and two hundred. Because we were around 800 or 900 families a month. During the pandemic there have been ups and downs, but today, we are serving about 600 families, with an upward trend," he says.

Reception in parishes, data base

The first step continues to be the reception in the parishes. "They are our base, we cannot do without them. The Caritas teams in the parishes are still functioning and they are responsible for the files, for the reception. They tell the Center when people are going to come the following month. And they tell us: I have seven registrations, or three cancellations. And we are making provisions for the purchase and for the shelves to be full."explains Manuel Gestal.

"The parish directors go to the Distribution Center with the list of those assisted, the users, according to the number they have, and they should not accumulate, because the number of people allowed is eight," he adds. "And what they take is already controlled by us. In some places we have point codes and in others color codes, to see the amount they can receive. At the end, they go through a checkout, just like in a normal supermarket; the cashier, who is a hired person, checks that the points match what they are taking. In this way, any user from any parish receives and it is controlled according to the number of members of the family unit".

In parallel, a national database has been created, which gives transparency to the whole process. "We, all the aids we make, we load them in a database, to which the city, the Department of Social Affairs of the City of Ceuta, and the Department of Finance have access. In such a way that any user of ours, or any registered person authorized by the Administration, or with their own certificate to access it, because these are sensitive matters and cannot be accessed by just anyone. It should be pointed out that any user, naturally authorized, who has access to the national database of his regions, can enter the DNI of one of our people, and he can have everything he has received during the last three years, it seems to me. That database belongs to the Treasury, and it is transparent".

"When a user goes out the door, he enters that national database, and the authorized persons can see, with that ID card, the families that have taken, for example, one hundred euros in food from Caritas Ceuta Diocese. This at the moment it goes out the door, because it is already registered, before leaving".

Main benefactors

To conclude, it seemed natural to ask the director of the Ceuta diocesan Caritas about its main benefactors, those who contribute the most. This was his answer: "The majority is from the FEGA fund (European Agricultural Guarantee Fund), what comes from Europe; then there is the subsidy from the Autonomous City, from Ceuta, almost 200,000 euros; the Ceuta Food Bank as such, because its mission is to serve the entities that we are dedicated to helping end users. and then there are the donations".

The authorFrancisco Otamendi

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Family

Ángel LasherasOne of our objectives is to make Torreciudad known to a wider public".

The Shrine of Torreciudad will once again host the Marian Family Day, a gathering that brings together thousands of families at the beginning of September. This year will mark its thirtieth edition and will be presided over by Bishop Juan Carlos Elizalde, Bishop of Vitoria. Juan Carlos Elizalde, Bishop of Vitoria. The program includes the celebration of the Eucharist on the altar of the esplanade, offerings to the Virgin and the recitation of the rosary. We chatted with the rector about this event, the evangelization of the families and the novelties offered by the sanctuary.

Javier García Herrería-August 11, 2022-Reading time: 5 minutes

On July 1, 2022 don Ángel Lasheras will complete his first year as rector of Torreciudad. At the age of 67, this smiling and friendly Galician received an assignment that has little to do with the dream of retirement that many people at that age are looking forward to. If today there are still those who use the expression that "you live like a priest", it does not seem that the cliché can be applied in this case.

Many Marian sanctuaries are located in geographically inaccessible places, and Torreciudad is no exception, so it is not so easy for crowds to visit. However, there are exceptions to this, and one of these occasions takes place every year -except for the past two years of Covid- during the first days of September, when many families come to participate in a meeting that has already been held for thirty years.

We also chatted with the rector about the family and other issues related to the pastoral work carried out in Torreciudad.

In Torreciudad, the Virgin Mary turns to her children...

Our Mother reaches out to everyone, especially to those who need it most or those who are farthest away from her Son Jesus. In Torreciudad, the affection of the Blessed Virgin Mary is manifested in simple but continuous miracles. St. Josemaría said that the great miracles of Torreciudad have to do with the interior conversion of souls, especially through confession.

In September you will celebrate the thirtieth edition of the Marian Family Day, what is your assessment of these three decades?

– Supernatural Marian Family Day has always been one of the great annual events of Torreciudad. And thanks to God and the Virgin it will continue to be so. This year we are going to live it with special illusion after two years of pandemic. We see that many people are eager to come and are preparing trips in advance.

We would like Torreciudad to be known as the "sanctuary of the family" because of this large gathering and other family-related activities. For example, in the coming months there will be activities aimed at married couples - "project of married love"-, young professionals and even younger people, in order to deepen the importance of the family nucleus, of the parent-child relationship, of courtship, etc. And we hope to expand the offer of this type of plans for people from all over Spain and throughout the year.

During the day there are offerings to the Virgin, what do they consist of and how can I participate?

It is very simple: families, parishes, schools and associations offer the Virgin flowers, some local products, images of the Virgin that they have brought to leave in the gallery of images in the sanctuary, etc. Ordinarily, they write to us through our website to inform us or even tell us directly on the day of the day. The important thing is to facilitate that the families can participate with enthusiasm and joy, and the whole family united...

In thirty years the family has changed a lot.

Of course, I believe it! The Church is aware of the difficulties faced by married couples, for the Christian family spirit has been diluted.

I suppose what will happen in all the shrines of the Virgin, but in Torreciudad we corroborate that many families come - and not only during the Marian Journey, but also throughout the year - who are recomposed inside for having had an encounter with Mary, or with the sacrament of Penance, or for the atmosphere of peace that is breathed in the sanctuary... The grace of God touches them closely.

It is true that we are not a shrine with the influx of pilgrims that El Pilar, Fatima, Lourdes or Montserrat have, for example, where millions of people come, but we want to keep growing the number of people who come here to pray to the Virgin, also from other countries. We can say that Torreciudad is already an international sanctuary -universal, I would say-, although on a small scale.

The new shrine is on the verge of its 50th anniversary, and we want to continue to relaunch this attractive project for 21st century pilgrims started in 2018 with which we are already seeing abundant fruits in this year after the pandemic.

Do you consider that Torreciudad is sufficiently well known?

Yes and no. Since the new shrine is an initiative of the founder of Opus Dei, many people who are members of the Work or who participate in its apostolates know about it and talk about it, and bring their friends and relatives. But this is one of our main objectives right now: to make Torreciudad known to a much wider public, we have to reach many more people, because this is a house of Our Lady for everyone.

And we see it day after day: it is a marvel to see the arrival of two buses with Chinese Catholics coming from Barcelona and who celebrated Mass in the chapel of the Virgin of Guadalupe; or to attend to a large group of faithful from the city of Marseille who brought a reproduction of the Patron Saint of their city, Notre Dame de la Garde; or to welcome a group of parishioners from Mexico with their priest, a Legionary of Christ....

We are also very happy that priests from the surrounding area come with their parishioners, with the children who are preparing for confirmation or communion.

And there are also immigrants residing in Spain...

One of the annual events of the sanctuary is the pilgrimage of the Virgin of Quinche from Quito, in which thousands of Ecuadorians gather in November. And many other citizens of many towns of America come in small pilgrimages with their most beloved invocations. Or the Ukrainians, who celebrate their Eucharist here every year in the Greek-Catholic rite. Even from African countries, such as Equatorial Guinea, also visit us. In this last case, they came in July and the Eucharist was celebrated by the Bishop of Barbastro, Msgr. Angel Perez Pueyo.

The truth is that there are more and more communities, of very varied types, that are finding in Torreciudad a second home.

How are the new evangelizing experiences offered by the sanctuary being received?

Very positive. It is noticeable that many pilgrims come for this reason. The space "Live the experience of faith" offers a very catechetical evangelization, centered on the main points of Revelation. It is a way of highlighting the kerigmaThe original proclamation of the faith through totally modern media: interactive videos, three-dimensional vision glasses... And then there is the experience of the video-mappingI believe that its success is based on the fact that it helps us to pray with it, and that it allows us to contemplate the splendid altarpiece of Torreciudad in a different way, perhaps more intensely, and that is helping to value it even more. I think its success is based on the fact that it helps to pray with it. People leave very moved.

They are making an effort to leave an impression on pilgrims.

Yes, that's right. But we are aware of a reality of the supernatural life: you never know what fruit what you sow will bear, because the fruit is of God and of our Mother the Virgin.

A recent example: this year a Mexican couple from the city of Monterrey came with their three children. They came to give thanks for the life of their grandfather, now deceased. It turns out that the grandfather, in the eighties of the last century, made a course of spiritual retreat in a house of formation of Opus Dei on the outskirts of that city, whose hermitage is dedicated to Our Lady of Torreciudad. We did not know it. In front of that image, the grandfather had a spiritual conversion that led him to treat God more closely.

He was very impressed, so much so that he came to visit the shrine. And he returned to his country so moved that he decided to promote the construction of a church to foster devotion to the Virgin of Torreciudad in his city, Monterrey. And today there is a church in that great Mexican city dedicated to Our Lady of Torreciudad. Just go to Google and check it out: "Nuestra Señora de Torreciudad in Monterrey". We did not know it until now, but we can affirm that it is... the first church in the world dedicated to the Virgin of Torreciudad outside the sanctuary!

To tell you the truth, I would like to go and meet her, and I hope to do so early next year.

More on Omnes

The valuable testimony of the elderly

Pope Francis: "The pretension of stopping time is not only impossible, it is delirious".

In his catecheses on old age in recent months, Pope Francis has highlighted the wisdom of the elderly. Today he has also highlighted this knowledge in the face of the current mentality that seeks to control everything.

Javier García Herrería-August 10, 2022-Reading time: 2 minutes

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During the papal audience on August 10, the pilgrims who arrived in Rome were able to listen to one of the last Wednesday catechesis dedicated to the old age. The Pontiff stressed how the search for "eternal youth, unlimited wealth, absolute power" is an unrealistic pretension. He even described it as delirious.

Christians do not live only for this life, but their goal lies beyond: "On this journey we are invited, with God's grace, to go out of ourselves and to go ever further, until we reach the ultimate goal, which is the encounter with Christ".

The promise of eternal life

The Holy Father's reflection was based on the scene in the Gospel of John where Jesus pronounces the consoling promise of eternal life: "Do not let your hearts be troubled. When I am gone and have prepared a place for you, I will come again and take you to myself, so that where I am you may be also". And the Pope continued: "An old age that is consumed in the disconsolation of lost opportunities brings with it disconsolation for oneself and for everyone. On the other hand, old age lived with gentleness and respect for real life definitively dissolves the misunderstanding of a power that must suffice for itself and its own success".

Pope Francis has pointed out how the perspective of old age can be positive. "Our existence on earth is the moment of initiation into life, which only in God finds its fulfillment. We are imperfect from the beginning and remain imperfect until the end. In the fulfillment of God's promise, the relationship is reversed: the space of God, which Jesus carefully prepares for us, is superior to the time of our mortal life. Here it is that old age brings us closer to the hope of this fulfillment.

Old age definitely knows the meaning of time and the limitations of the place where we live our initiation. That is why it is credible when it invites us to rejoice in the passage of time: it is not a threat, it is a promise. Old age, which rediscovers the depth of the gaze of faith, is not conservative by nature, as it is said".

The role of the elderly

Throughout these months, Pope Francis has tried to show how the elderly have a very special mission both in families and in society. Today he has concretized one of the aspects in which this mission can take concrete form: "Old age is the phase of life most suitable for spreading the joyful news that life is an initiation to a definitive fulfillment. And the best is yet to come: may God grant us an old age capable of this.

In the final stretch of the audience, the Holy Father greeted the pilgrims in different languages. In his words in Spanish, he expressed his "closeness in a special way to those affected by the tragedy caused by the explosions and the fire in the Matanzas oil base in Cuba".

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Sunday Readings

"The desire and anguish of Jesus". XX Sunday in Ordinary Time

Andrea Mardegan comments on the readings for the 20th Sunday in Ordinary Time and Luis Herrera offers a short video homily.

Andrea Mardegan-August 10, 2022-Reading time: 2 minutes

Jeremiah is sent by God to try to save his people and Jerusalem, but his message is not heard, and his people will be defeated and deported to Babylon, and Jerusalem destroyed. Jeremiah always obeys the Lord and says what he commands to those he directs; the result is that he is hated and thrown into prison. The story of Jeremiah is a prophecy of the life of Jesus. King Zedekiah, who resembles Pilate, delivers the prophet into the hands of the notables.

Jeremiah, thrown into the mud of the cistern, lives his passion. God approaches him and saves him through a person despised for his condition of foreigner and eunuch, the Ethiopian Ebed-Melech who, having understood the injustice to which the prophet is subjected, is the only one who approaches the king to speak to him on behalf of Jeremiah, who in the besieged city was in danger of being forgotten and starving to death. He risks his life and thus saves Jeremiah's life.

The author of the letter to the Hebrews, after mentioning the innumerable witnesses of faith from Abel to Enoch, Noah, Abraham, Isaac, Jacob, Joseph, Moses, refers to the numerous anonymous witnesses who for the faith were willing to suffer the most terrible trials, tortures and executions.

At the beginning of chapter 12 he applies the teaching to all of us, and exhorts us to persevere in our commitment to the Christian life, using the image of the race and that of looking fixedly at Jesus. The decisive example is precisely that of Jesus, which is proposed to the listeners of this masterpiece of the Christian homily, to exhort them: "Do not grow weary or lose heart." and resist to the point of blood, that is, to the point of possible martyrdom.

Jesus reveals to the disciples his state of mind: the desire to light a fire on earth and the anguish until the baptism he is about to receive is fulfilled. The image of fire in some Old Testament passages signifies the efficacy of the word of the prophets: "Then Elijah the prophet arose like a fire; his word burned like a torch." (Sir 48:1); "I will make my words like fire in your mouth." (Jer 5:14). It also has the sense of purification.

The Baptist had prophesied that Jesus would baptize in the Holy Spirit and in fire. The baptism that Jesus is about to receive is an image of his passion, death and resurrection. The weight of that passage already causes him anguish but, knowing that he will set the earth on fire, he approaches that hour also with great desire. Desire and anguish of Jesus, conflicting and coexisting feelings, which can comfort all those who are called to give their lives in fidelity to the will of God, and who experience the same conflicting feelings.

The homily on the readings of the 20th Sunday of the year

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

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Proper preparation for Christian marriage

Family

Keys to a better understanding of "Amoris Laetitia" and its controversy

The publication of "Amoris Laetitia"The Pope's approach to accompanying people in an irregular marriage situation, especially if they have remarried, brought about a certain controversy. In this interview, the author tries to explain the message Pope Francis was trying to communicate, centered on three verbs: accompany, discern, integrate.

Stefano Grossi Gondi-August 10, 2022-Reading time: 7 minutes

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In the Post-Synodal Apostolic Exhortation "Amoris Laetitia"The Pope proposed that Christians should accompany people in complex marital situations more closely. His perspective was received with reservations in some sectors of the Church. Omnes interviews Stéphane Seminckx - a Belgian priest, doctor of medicine and theology - to discuss the most controversial issues in the document and shed light on its interpretation.

In chapter VIII of "Amoris Laetitia" Pope Francis proposes to accompany, discern and integrate fragility. His reading has provoked many comments. How to understand these three verbs?

- Of these three verbs - accompany, discern, integrate - the second is the cornerstone of the Church's pastoral approach: accompaniment fosters discernment, which in turn opens the way to conversion and full integration into the life of the Church.

The "discernment"is a classic concept. St. John Paul II already uses this term in "Familiaris Consortio" (no. 84): "Pastors must be aware that, for the sake of truth, they have the obligation to discern well the different situations". Benedict XVI recalls almost literally the same idea in "Sacramentum Caritatis" (no. 29).

How can discernment be defined concretely?

- Discernment means arriving at the truth about a person's standing before God, a truth that, in reality, only God fully knows: "Though I am guilty of nothing, I am not justified: the Lord is my judge" (1 Cor 4:4).

However, "the Spirit of truth (...) will guide you into all truth" (Jn 16:13). The Holy Spirit knows us better than we know ourselves and invites us to know ourselves in Him. Discernment is our effort to respond to the light and power that the Spirit of truth gives us. The place par excellence for discernment is prayer.

Discernment begins with the circumstances that have led to the estrangement from God. Speaking of the divorced and remarried, St. John Paul II gives the following examples: "Indeed, there is a difference between those who have sincerely sought to save a first marriage and have been unjustly abandoned, and those who through grave fault have destroyed a canonically valid marriage. Finally, there is the case of those who have contracted a second union for the upbringing of children, and who sometimes have the subjective certainty in their conscience that the previous marriage, irretrievably destroyed, was never valid." (Familiaris Consortio 84). Knowing these circumstances allows the sinner to evaluate his responsibility and to draw experience from the evil committed, and the priest to adapt his pastoral approach.

Discernment also means assessing - typically in the hands of the confessor - whether there is a desire for conversion in the sinner's soul. This point is decisive: if this sincere desire exists - even in the most basic form - everything becomes possible. A path of accompaniment and return to full communion in the Church can be set in motion.

Thirdly, discernment means discovering the causes of the estrangement from God, which will also determine the path of conversion. "Amoris Laetitia" explicitly recalls number 1735 of the Catechism of the Catholic Church: "The imputability and responsibility for an action can be diminished or even suppressed because of ignorance, inadvertence, violence, fear, habits, disordered affections and other psychic or social factors."

Could you give us some concrete examples of this point in the Catechism?

- Confessors are well aware of these factors, which often play a decisive role in the situation of a soul. At present, the first and most important is the ignorance of the majority of the faithful. "Today there is a growing number of baptized pagans: by this I mean people who have become Christians because they have been baptized, but who do not believe and have never known the faith" (Joseph Ratzinger - Benedict XVI).

The priest should evaluate the penitent's level of formation and, if necessary, encourage him to form his conscience and nourish his spiritual life, so that little by little he may be led to live fully the demands of faith and morals.

Factors such as depression, violence and fear can affect the exercise of will: they can prevent some people from acting freely. If, for example, a person suffers from depression, he or she will need medical help. Or if a woman is treated violently by her husband or forced into prostitution, it makes no sense to confront her with the precepts of sexual morality. First of all, she must be helped to get out of this abusive situation.

Obsessive or compulsive behaviors, addictions to alcohol, drugs, gambling, pornography, etc. seriously impair the will. These pathologies often have their origin in the repetition of acts that are initially conscious and voluntary, and therefore guilty. However, when addiction sets in, the pastor must know that the will is sick and must be treated as such, with the resources of grace but also of specialized medicine.

The point of the Catechism recalled by Pope Francis also mentions "social factors": there are many immoral behaviors that are widely accepted in society, to the point that many people no longer realize the malice involved or, if they do, find it very difficult to avoid them without endangering their image, or even their professional, family or social situation. On certain moral issues, one cannot express oneself outside a certain single thought without being denounced and pilloried, or even persecuted.

Perhaps we should also remember what discernment is not?

- Discernment does not consist in judging one's neighbor: "Judge not, that you be not judged" (Mt 7:1). The examination of conscience is always a personal exercise and not an invitation to scrutinize the conscience of others. The confessor too will be careful not to see himself as the Supreme Judge who puts the sheep on his right hand and the goats on his left (cf. Mt 25:33), but will see himself as the humble instrument of the Holy Spirit to guide the soul to the truth. Therefore, a priest never refuses absolution unless the person consciously and deliberately excludes any will to conform to the law of God.

Discernment does not consist in changing the medication, but in adjusting the dosage. The means of salvation and the moral law are the same for everyone in the Church, yesterday, today and tomorrow. One cannot, under the pretext of mercy, change the moral norm for a particular person. Mercy consists in helping him to know this norm, to understand it and to assume it progressively in his life. This is the so-called "law of gradualness", which should not be confused with the "gradualness of the law": "Since there is no gradualness in the law itself (cf. "Familiaris Consortio" 34), this discernment can never be exempt from the evangelical demands of truth and charity proposed by the Church". ("Amoris Laetitia" 300). As St. John Paul II says, mercy does not consist in lowering the mountain, but in helping to climb it.

Nor is discernment an attempt to substitute for the conscience of persons. As the Pope points out in "Amoris Laetitia," no. 37: "We are called to form consciences, but not to pretend to replace them." This observation is fundamental because we are the actors of our own life, we do not "live by delegation", as if we were suspended from the decisions of a third party or from the prescriptions of a moral code. Each of us is the conscious and free agent of his own life, of the good he does and the evil he commits. Taking responsibility for the evil we do is a proof of our dignity and, before God, the beginning of conversion: "Father, I have sinned against heaven and against you" (Lk 15:21). (Lk 15:21)

The whole challenge of education - and of our formation as adults - is to forge true freedom, which is the capacity of the person to discern the true good and to put it into practice, because he wants: "The highest degree of dignity of men consists in the fact that they are not led by others to the good, but by themselves" (St. Thomas Aquinas). (St. Thomas Aquinas). This challenge, therefore, also means to form the conscience well, which is the norm of proximate, immediate action.

How can this training be achieved?

- Through education, centered on the virtues, ongoing formation, experience, reflection, study and prayer, examination of conscience and, in case of doubt or complex situations, consultation with an expert or spiritual guide. This formation leads us to acquire the cardinal virtue of prudence, which perfects the judgment of conscience, as a kind of GPS for our actions.

The Ten Commandments have been and always will be the basis of moral life: "Before heaven and earth pass away, not one iota, not one tract of the Law shall pass away" (Mt 5:18). They are the revelation of God's law inscribed in our hearts, which invites us to love God and neighbor and points out a series of prohibitions, that is, "acts which, in themselves and by themselves, regardless of the circumstances, are always gravely illicit, because of their object" ("Veritatis Splendor" 80). The Catechism of the Catholic Church indicates what grave sins are, in particular in numbers 1852, 1867 and 2396.

The fact that morality includes prohibitions may offend the contemporary mentality, for which freedom resembles an omnipotent will that nothing can hinder. But every right-thinking person understands that, on the road of life, red lights and STOP signs protect us from danger; without them, we would never reach our destination.

Where do you think the differences in interpretation of this chapter of "Amoris Laetitia" come from?

- In my opinion, there is a great misunderstanding in "Amoris Laetitia": morality does not become objective when it limits itself to the "external facts" of people's lives, but when it strives to reach the "truth of subjectivity", the truth of the heart, before God, because "the good man brings good out of the treasure of his heart, which is good; and the evil man brings evil out of his heart, which is evil: for what the mouth says is what overflows from the heart". (Lk 6:45) and "God does not look as men do: men look on the appearance, but the Lord looks on the heart" (1 Sam 16:7).

For example, one cannot condemn a person for the mere "external fact" that he or she is divorced and remarried: this is, so to speak, a marital status, which does not say everything about the moral situation of the person in question. It may be, in fact, that this person is on the road to conversion, putting in place the means to get out of this situation. On the other hand, a man who appears to everyone's eyes as a "model husband", because he has been at his wife's side for thirty years, but who secretly cheats on her, is in an apparently "regular" marital situation, while in reality he is in a state of grave sin. The truth of these two situations is not what our eyes perceive, but what God sees and makes the person discern in the depths of his heart, with the possible help of the priest.

The authorStefano Grossi Gondi

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ColumnistsJavier García Herrería

Two narratives on the evangelization of America

Pope Francis' recent trip to Canada shows how his messages often reach the public with little nuance. In this case, the negative narrative about the evangelization of America significantly influences how his message is received.

August 9, 2022-Reading time: 2 minutes

In recent years a new narrative is growing about the colonization of America and the evangelization carried out by Spain and other countries. Of course, not everything was done well and history must bring all the facts to light. However, it seems that many important nuances are not being taken into account in the public debate. The woke culture is imposing a narrative based on resentment and not very favorable to serene dialogue on many issues.

The headlines in the press often do not help either, as was seen in the Pope's recent trip to Canada. Undoubtedly, the main message was to ask forgiveness from the indigenous people for the collaboration of the Church in the state schools for the re-education of children. The empathy and humility shown by Francis have conquered the hearts of many people of the native peoples of these regions, who have accepted the apology with gestures that have gone around the world in a multitude of photographs.

However, Francis has been far from acknowledging the truth of all the stories that have come to light in recent years about the residential schools, especially the idea that there was a real genocide. The nuance is very important, but perhaps the public has been left with the idea that the Pope has acknowledged more than he has actually said.

I believe that the truly humble and approachable manner that Francis has shown is the image that has remained most impressed by this trip, but it is important not to lose all the nuances of his words. Unlike what big governments and corporations do today when they make mistakes, the Church is not only dedicated to compensating the victims. It also apologizes publicly on numerous occasions and its highest representatives - think Francis or Benedict XVI - have met personally and frequently with those affected.

In my opinion, this way of proceeding is appropriate, but it should not lead us to think that corruption and sin are what abound most in the Church. If that were the case, it would have ceased to exist long ago, because no institution can survive for long if it is nestled in bad things above all. The success of Elvira Roca's great work of historical popularization, "Imperiofobia", and other books of the same style are highlighting the positive aspects of the Church's social contribution, which is undoubtedly a great deal. Moreover, this corrupt perception of the Church is far from being the norm in the daily life of most Catholics when they go to their parishes and deal with their priests.

In conclusion, I think we should be humbly proud of how the Church recognizes and fixes its mistakes, while perceiving that most of the things it does are very positive. Moreover, today's society lives and demands Christian ideals without realizing it.

The authorJavier García Herrería

Editor of Omnes. Previously, he has been a contributor to various media and a high school philosophy teacher for 18 years.

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St. John Paul II and the problems of the economy

Experiences

Experience in the management of the patrimony of a religious congregation

Managing the patrimony of a religious congregation requires combining two languages: the economic or secular and the religious. Michele Mifsud, Assistant Econome General of the Congregation of the Mission of the Vincentian Fathers, shares his experience.

Michele Mifsud-August 9, 2022-Reading time: 3 minutes

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For more than a decade I have been working in the general treasury of a Catholic congregation, where I am in charge of administering goods that are ultimately destined for the service of the poor. In order to understand this, it is necessary to base one's work on an economic system based on value, understood from a religious point of view.

Therefore, economy and finance are considered as a fraternal economy, that is, with a perspective oriented towards helping the poor. Only in this way is it possible to avoid falling into the temptation to mismanage goods. Because, as the Holy Father John XXIII said, we are not yet angels, that is, we can always make mistakes that divert us from the correct use of the goods and properties that are at our disposal.

The common good in the management of a congregation's patrimony

Cardinal Peter Turkson, when he was president of the Pontifical Commission for Justice and Peace, said in 2012 that obstacles to the service of the common good come in many forms, such as corruption, absence of the rule of law, greed tendencies, mismanagement of resources; but the most significant for a business leader on a personal level is leading a divided life.

These warnings are important in order to avoid a financial crisis situation with the ensuing panic caused by compromised investments, external debt, poor cash management and the breakdown of systems and accountability structures.

Conjugating the secular and the religious

The important aspect to understand is that there are two languages related to financial aspects, one language of the economic and secular world, and the other of the missionary and religious world.

Economics speaks through the language of the secular world, so it refers to the movement of money in different currencies, considers whether there is a profit or loss, whether there is income or expenditure, prepares and respects a budget, makes investments, monitors financial position and wealth.

The mission speaks purely in religious language, using the terms gratitude, simplicity, justice, sacrifice, sharing, ministry, vow of poverty.

At the center of the two languages are values; obviously, in order to function, the religious mission must use economic language, but only as a means; the value for the religious world is that of missionary language. For the secular world, on the other hand, economic language is both a means and a measure of value.

The values that enable the functioning of a religious congregation are based on the Gospel of Jesus Christ: Matthew 25:14-30, the parable of the talents on industriousness and work, on administration and management.

Pontifical Magisterium

The teachings of the Church are found in the encyclicals Rerum Novarumby Leo XIII (1891); Centesimus AnnusThe example of Pope Francis, in addition to the personal example of John Paul II, in 1991. The example of Pope Francis, in addition to his personal example, is expressed in Evangelii Gaudiumof 2013; in Laudato Si'2015, and in Fratelli Tuttiof 2020.

In the apostolic exhortation Evangelii Gaudium Pope Francis speaks of the social inclusion of the poor, that the heart of the Christian moral message is reciprocal love, which should motivate Christians to share the Gospel, help the poor and work for social justice; to avoid the evil of power that creates and feeds inequality and indifference, leading to spiritual worldliness. Indeed, the role of money is to serve, not to rule humanity.

The life of each person acquires meaning in the encounter with Jesus Christ and in the joy of sharing this experience of love with others, with lives rooted in God's merciful love.

In the encyclical Laudato SiPope Francis speaks of more than just ecology; he speaks of the relationship with God, with one's neighbor, with the earth in a universal communion, with the common destiny of goods. He counterposes the value of human work to an overemphasis on technology, the human ecology that derives from the common good.

Fratelli TuttiThe social encyclical, to be published in October 2020, is a social encyclical by Pope Francis that aims to promote a universal aspiration to fraternity and social friendship, as in the parable of the Good Samaritan, where good neighbors do not turn their backs on suffering, but act with an open heart, in an open world centered on the person, where encounter is dialogue and friendship.

Priorities in the management of a congregation's patrimony

Values, then, as a bridge between the two worlds, the secular and the religious, complement each other in the mission of Jesus Christ to achieve the kingdom of God. The values are financial responsibility, justice, dedication, sacrifice, transparency, commitment at work, the relationship between the common good and solidarity, communion and fraternity, simplicity through poverty and austerity. This is the fraternal economy, which leads to the need for a good guide.

Challenges to the application of these values and obstacles can be overcome through dialogue, putting in place structures that follow best working practices, but always with the Gospel as a reference.

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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Accompanying young European Catholics; looking at them with sympathy and confidence

Vocations

12,000 young Europeans made the pilgrimage to Santiago

In recent weeks, two large youth gatherings have taken place in Europe, a pilgrimage to Santiago de Compostela and the Medjugorje youth festival, which was attended by tens of thousands of participants.

Javier García Herrería-August 8, 2022-Reading time: 2 minutes

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From August 3 to 7, the European Youth Pilgrimage. Although it was planned for the summer of 2021, the pandemic forced to delay it for a year. The pilgrimage is organized by the Subcommission for Youth and Children of the Spanish Episcopal Conference in conjunction with the Archdiocese of Santiago.

Throughout the week, thousands of young people completed the final stages of the road to SantiagoThe event was a great success, as they intensified their catechesis and sacramental life. Hundreds of parishes, movements and religious institutions came to meet the apostle. In addition to Spain, the largest groups came from Portugal and Italy. Thanks to the collaboration of 400 young Galician volunteers, it was possible to attend to a much larger logistics than usual on the Jacobean route.

Reflecting on vocation

The PEJ22 had a space called "The Portico of Vocation", located in the Major Seminary of Compostela, next to the cathedral. The place offered an itinerary for proclamation (kerygma), accompaniment, listening, dialogue and basic vocational orientation. In this itinerary the young people participated in an experience divided into three parts: listening, clarification and personalization. This last proposal consisted of five vocational areas: family, education, charity, apostolate and mission, consecration.

The itinerary took the Portico of Glory as a reference point because, to all the pilgrims of the PEJ22, it announces good news: the beauty of life as a vocation. In this masterpiece of medieval art are represented various forces that are in the initiation to the faith and the Christian journey. And like any vocational proposal, each one has to give an answer, a mission is due.

Closing Mass

Cardinal Marto, special delegate sent by the Pope, presided over the closing Eucharist on Sunday morning, the 7th, at Monte del Gozo. Fifty-five bishops from Spain, Portugal and Italy concelebrated, along with some 400 priests.

In his homily, Marto stressed to the young people that "Jesus proposes a new way of relating to one another, based on the logic of love and service. It is an authentic revolution in the face of human criteria of selfishness and ambition for power and domination: the revolution of fraternity that starts from fraternal love to encompass the culture of mutual care, the culture of encounter that builds bridges, tears down walls of division and shortens distances between persons, cultures and peoples. Our meeting in Santiago is a beautiful example of this".

After the celebration of the Eucharist, the Archbishop of Santiago, Julián Barrio, evaluated the events of these days before the media. In his words he said that he has "met with young people who pray (...), with young people who think, who try to discern the reality in which they find themselves; to which we have to respond at all times (...). I do not know what they can do but with their attitude and their way of seeing things, our society can be better".

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Why are they accelerating the promotion of euthanasia?

Integral ecology

Emmanuel LuyirikaRead more : "Africa rejects euthanasia. The focus is on palliative care".

"Both in Africa globally and in each country, euthanasia has been roundly rejected. The focus is on making palliative care accessible to the population, and the main challenge is access to essential medicines," Ugandan doctor Emmanuel B.K. Luyirika, director of the African Palliative Care Association (APCA), which has been in the Foundation Ramón Areces.

Francisco Otamendi-August 8, 2022-Reading time: 5 minutes

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Opioids such as morphine "are not sufficiently accessible," Dr. Emmanuel Luyirika tells Omnes. "Even in the countries that have made the most progress in palliative care. Access to medicines remains one of the big challenges in Africa. We are working to get governments involved in this issue."

"We believe that if palliative care is accessible and the patient's needs are met, the issue of euthanasia will not arise. There is no big social debate on this issue [euthanasia] in Africa; maybe there is a small debate in South Africa, but not beyond that," he adds.

Dr. Emmanuel Luyirika has participated in the symposium international conference 'Global Palliative Care: Challenges and Expectations', sponsored by the World Health Organization (WHO), and organized by the Ramón Areces Foundation and the Observatory Global Palliative Care Atlantes, from the Institute for Culture and Society of the University of Navarra, which has been designated as a new WHO collaborating center for the evaluation of the global development of Palliative Care.

Panelists from WHO, the African Association for Palliative Care and the International Association for Palliative Care, as well as M.D. Anderson Cancer Center (USA) and Hospice Buen Samaritano (Argentina) participated in the symposium.

The meeting was presented by Raimundo Pérez-Hernández y Torra, Director of the Ramón Areces Foundation; Marie-Charlotte Bouësseau, Team Leader in the Department of Integrated Health Services of the World Health Organization at headquarters (Geneva); Joaquim Julià Torras, Vice-President of the Spanish Society of Palliative Care (SECPAL); and Paloma Grau, Vice-Rector for Research and Sustainability of the University of Navarra.

More need for palliative care

The issue is of increasing concern to specialists because, as noted at the symposium, the number of people in need of palliative care is almost will double in 2060: from 26 million to 48 million worldwide, as has been the case in the past few years. reporting Omnes. Because of the type of illnesses that occur, up to half of the people in the world will need the relief of palliative care in severe and end-of-life processes.

Today, it is estimated that of the more than 50 million people in need of palliative care each year, 78 % live in low- and middle-income countries, while only 39 % of countries report widespread availability of palliative care.

The event provided yet another opportunity to promote palliative care, discuss the challenges it faces around the world and reiterate WHO's commitment to the field, taking advantage of the publication of the report ‘Assessing the development of palliative care worldwide: a set of actionable indicators', prepared jointly with Atlantes.

The Dr. Emmanuel Luyirika responds to Omnes on palliative care in Africa.

How is palliative care developing in Africa, and which countries are at the forefront of this development?

- The most advanced countries in the development of palliative care in Africa are mostly located in eastern and southern Africa, including South Africa, Uganda, Malawi, Kenya and Zimbabwe. The countries at the tail end of this development are the Central African countries, especially the French-speaking ones. A greater effort must be made there to bring them on board in the development of palliative care. In any case, even in those countries that are more advanced, much work remains to be done.

What are the challenges facing countries that are at the tail end of this development?

- The main challenge is access to essential medicines for palliative care. This challenge has two aspects. On the one hand, there are regulations and restrictions on access to these medicines, and on the other hand, there is also the lack of resources to acquire them. The other major challenge is the lack of trained personnel to administer palliative care. Similarly, the tools to collect data on palliative patients are also lacking. Of course, the lack of funding for palliative care is one of the major difficulties, as well as the lack of directives or policies that take this aspect into account.

In these countries is palliative care funded by the government or by individuals and families?

- In most countries there is a government-funded portion. In Uganda, for example, the government funds all the morphine that palliative patients need, so that individuals do not have to pay out of their own money for this medicine. Morphine can be accessed in case of need whether you are in a public or private medical institution at no cost, but this is not possible in other countries.

In Botswana, the government funds palliative care in both public and private facilities. The South African government provides resources for charitable facilities to implement palliative care. These countries are at the forefront in this regard, along with Rwanda, which has national health insurance that provides access to palliative care. The work of Malawi, which is making great efforts and has been well positioned in the latest global rankings, should also be highlighted.

Are opiates such as morphine accessible in Africa?

- They are not sufficiently accessible. Even in the countries that have made the most progress in palliative care. Access to medicines remains one of the big challenges in Africa. We are working to engage the government on this issue. It is a problem that does not respond to a single factor. There are many factors. You have to work on awareness among politicians and people who design regulations, awareness among health centers, among patients... but you also have to get the money to create systems to administer these medicines.

What kind of problems does the patient requiring palliative care in Africa have?

- The patient who requires palliative care in Africa is a patient who has cancer, but it can also be a patient with HIV, or with tropical diseases... or they may have kidney or heart failure due to infection or some other type of disease. There may also be patients with genetic diseases. The profile is very varied.

After Covid-19, how do you see the future of palliative care in Africa??

- The future of palliative care after Covid-19 must rely on technology, on the ability to access services through technology. The cell phone has been widely used in Africa and is now becoming a platform where patients can get in touch with health care workers. It is also important to train staff in palliative care; it is also important to train staff in intensive care units so that they know when to refer a patient to palliative care. The future of palliative care also lies in integrating palliative care into the healthcare system, rather than leaving it in isolated centers.

Are there any African countries that have approved euthanasia?

- No, euthanasia has been roundly rejected in Africa. Both in Africa globally and in each individual country. The focus is on making palliative care accessible to the population: we believe that if palliative care is accessible and the patient's needs are met, the question of euthanasia will not arise. There is no great social debate on this issue in Africa; perhaps there is a small debate in South Africa, but not beyond that.

This concludes the interview with Dr. Luyirika. Another of the panelists at the international symposium, Matías Najún, head of the Comprehensive (Palliative) Care Service at Austral University Hospital and co-founder and current president of Hospice Buen Samaritano (Argentina), stressed that "research shows that poverty reduces access to palliative care, which in turn is a very scarce commodity worldwide".

In his opinion, "in our healthcare systems, conceived for the acute or focused on specialties, palliative patients are avoided, but if they are also poor, they become almost invisible," he lamented. In these cases, in which "the complexity of life is much greater than the disease," he called for "being creative to make them visible, providing care that is accessible and tailored to these patients," because "beyond the social reality, when someone suffers, great poverty is not only an economic issue; the lack of care that dignifies at that moment is also a concern," he stressed.

The authorFrancisco Otamendi

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Syria: The lost world (II)

This second article on Syria explains the origins of Arab nationalism and the situation in the country after eleven years of civil war.

Gerardo Ferrara-August 7, 2022-Reading time: 5 minutes

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Arab and Islamic nationalism: the root cause of conflict in the Middle East

It is impossible to talk about Syria, especially in light of the tragic events of recent years, without mentioning the ideology behind the regime and the Baath Party, which has been in power in the country for decades: Arab nationalism. This current of thought saw the light of day at the end of the 19th century, at the same time as the birth of European nationalisms (by which it is influenced).

In fact, until the nineteenth century, that is, before the Tanzimat (a series of reforms aimed at "modernizing" the Ottoman Empire, also through greater integration of non-Muslim and non-Turkish citizens, protecting their rights by applying the principle of equality before the law), the Ottoman State was founded on a religious and non-ethnic basis: the Sultan was also the "prince of the believers", therefore caliph of Muslims of any ethnicity (Arabs, Turks, Kurds, etc.), who were considered citizens of the country. The Sultan was also the "prince of the believers", therefore caliph of the country, who were considered first class citizens, while the Christians of the various confessions (Greek Orthodox, Armenians, Catholics and others) and the Jews were subject to a special regime, that of the millet, which provided that any non-Muslim religious community was recognized as a "nation" within the empire, but with a status of legal inferiority (according to the Islamic principle of the dhimma).

Jews and Christians discriminated against

Christians and Jews, therefore, did not participate in city government, paid exemption from military service through a poll tax (jizya) and a land tax (kharaj), and the head of each community was its religious leader. Bishops and patriarchs, for example, were thus civil officials immediately subject to the sultan.

It is therefore at the time of the Tanzimat that we find the birth, precisely between Syria and Lebanon, of pan-Arab nationalism, or pan-Arabism, whose founders included Christians: Negib Azoury, George Habib Antonius, George Habash and Michel Aflaq. This ideology was based on the need for the independence of all united Arab peoples (language was identified as a unifying factor) and for all religions to have equal dignity before the State. It was, therefore, a form of secular and ethnically based nationalism, and in this, very similar to European nationalisms.

Pan-Arabism vs. Pan-Islamism

Arab nationalism (or pan-Arabism) was immediately opposed to its Islamic counterpart, pan-Islamism: also born in the same period, at the hands of thinkers such as Jamal al-Din Al-Afghani and Muhammad Abduh, it proposed instead to unify all Islamic peoples (not only Arabs) under the banner of a common faith. Islam, therefore, was to have a preponderant role, greater dignity and full citizenship rights, to the detriment of other religions. Salafist movements such as the Muslim Brotherhood, Al Qaeda or ISIS itself are based precisely on this last doctrine and seek the formation of an Islamic state, in which the only law is Muslim law, the Sharia.

Pan-Arabism, then focused on the independence of each country, triumphed almost everywhere in the Arab world (except in the absolute monarchies of the Persian Gulf) but since then, due to the corruption of its leaders and other factors, it was always opposed, even violently, by movements born of the pan-Islamist ideology which, especially in the last 30 years, has increasingly taken hold in the Arab-Islamic world, culminating in the birth of ISIS in 2014.

Christians in Syria before and after the war

Before the civil war, Syria was a country of 24 million inhabitants, in which Christians represented approximately 10 to 13% of the population (more than half were Greek Orthodox and the rest were Melkite Catholics, Maronites, Syriacs, Armenian Catholics, Chaldeans, etc. or Armenian Orthodox and Syrian Orthodox). Armenians, in particular, both in Syria and Lebanon, were the community that experienced the greatest increase, especially after the Armenian Genocide (the forced marches that the Turks forced the Armenian population of Anatolia to undergo ended in Deir ez-Zor, in eastern Syria, where the few survivors arrived after hundreds of miles of hardship and where, in memory of the 1.5 million victims of the same genocide, whose bones are scattered throughout the area, a memorial was built, later destroyed by ISIS in 2014).

In a country with an Islamic majority (71% of Sunnis, the rest belonging to other sects such as the Druze and the Alawites, a branch of the Shiites), Christians constituted the tail of the population, a fundamental factor for national unity (and this was known even at the level of the Baathist regime, to the point that Assad protected them in a special way). In fact, they were spread all over the country and, as in Lebanon, they lived side by side and in harmony with all the other communities.

Christian works

The Christian missions and schools (especially the Franciscan ones) were and still are present everywhere, providing assistance, formation and help to all sectors of the population, to all ethnic groups and to all creeds. It is also important to note that some Christian shrines in the country were and continue to be the object of pilgrimage and devotion by both the Christian and Muslim populations.

In particular, we are talking about monasteries such as Mar Mousa (restored and refounded by Jesuit Fr. Paolo Dall'OglioThe remains of which were lost during the war), that of Saidnaya (a Marian shrine whose foundation dates back to the Byzantine emperor Justian) and that of Maaloula, one of the few villages in the world, along with Saidnaya and a few others in the same area south of Damascus, where a form of Aramaic is still spoken. All these places have become infamous in recent years for having been besieged and conquered by Islamist guerrillas, who kidnapped and then freed the Orthodox nuns of Saidnaya, devastated the village of Maaloula and its precious churches, killing many Christians, and tried to destroy those same centers that were the beating heart of Syria, because they were loved by all Syrians, regardless of their creed.

However, the Christian villages of Saidnaya and Sadad (in Homs province), besieged by groups close to Al Qaeda and ISIS, respectively, with their energetic resistance to the Islamists helped prevent major centers such as Damascus and Homs from falling into ISIS hands, thanks also to the formation of Christian militias that fought alongside the regular army, the Russians, the Iranians and the Lebanese Hezbollah.

The present

The current situation, however, is dramatic. After 11 years of war, in fact, the social and economic structure of the country is destroyed, not least because of U.S. sanctions that continue to prevent Syria from recovering from the conflict, sanctions, moreover, opposed by the Vatican.
The suffering inflicted by the current economic situation is, as the UN reports, perhaps more appalling than that caused by the long civil war that has resulted in some six hundred thousand deaths, nearly seven million internally displaced persons and another seven million or so refugees in neighboring countries.

Moreover, the fact that Syria is no longer being talked about, due to the emergence of other international emergencies, such as the Lebanese crisis, the Covid-19 pandemic and the war in Ukraine, means that the millions of people in need of assistance, including health care, are helped almost exclusively by Christian missions and NGOs linked to them.

Loss of unit

What makes the scenario even more dramatic is the disintegration of the unity between the different communities, which was sustained, as we writeThe Christian population, which often acted as an intermediary between the other components of the population, is now in a critical situation, geographically (entire regions now completely devoid of Christians, such as Raqqah and Deir ez-Zor), demographically and economically (the sectors in which Christians predominated are obviously in crisis due to the massive emigration of this part of the population).

It is therefore crucial that we all keep in mind that the Church has "two lungs," one in the West and the other in the East (according to a metaphor proposed a century ago by Vjaceslav Ivanov and later widely taken up by John Paul II) to remind us once again of our mission as Christians, recalled by the Letter to Diognetus: To be "Catholic," not to think small and only in our little garden, but to found that "civilization of love" so longed for by Paul VI, in the wake of Eastern and Western monasticism, and to be the soul of the world.

The authorGerardo Ferrara

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

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Dante's humanism, still current and relevant today

Dante's Divine Comedy

Over the next few months we will be publishing a series of articles on great works of Christian literature. Today we begin with Dante's classic, The Divine Comedy.

Gustavo Milano-August 6, 2022-Reading time: 12 minutes

Speak highly of the Divine Comedyof Dante Alighierimay already be a cliché. It is difficult to find a list, be it extensive or minimal, of major classics Westerners who do not strongly suggest reading it. Here I will not be able to be different in this aspect, because it is indeed a premium work from many points of view. Let us proceed then to the presentation.

It is generally known that it is a long poem "a la medieval", perhaps a little indigestible, but surely very good (although you yourself have never read it, have you?). The intention of this article is to explain the context in which it was written and briefly tell you something of its content. As you discover how incredibly valuable the poem is, let's see if you manage to hold your breath and not start reading the Divine of Dante as soon as possible.

Historical context

We are set in Florence, one of the most prosperous cities in Europe, located between Rome and Milan, in the 13th-14th centuries. Politically, there are three sides: the White Guelphs (where our author militated), who defended the autonomy of Florence; the Black Guelphs, who supported the political aspirations of the Pope, who then ruled the so-called Papal States, lands near Florence; and the Ghibellines, followers of feudalism protected by the Holy Roman Emperor, based in present-day Germany.

Several times in the poem Dante groups the two Guelph factions into a single side, and simply mentions the Guelphs and the Ghibellines, that is, the pro-Italy and the pro-Germany, although these terms are anachronistic, for in that century there were no such countries as we know them today.

Dante

Then, the person of the author. Born in 1265 in a family of merchants, at the age of nine he saw for the first time a girl, Beatrice (in his language), Beatrice), and this encounter marked him deeply. According to Luka Brajnovic, "one can almost certainly identify this character [Beatrice] with Bice, daughter of Folco Portinari, married to Simone de Bardi, who died in 1290", therefore at the age of 25, since she was the same age as Dante.

This premature death of his beloved seems to have been the trigger for the beginning of Dante Alighieri's literary life, since a few years later (1295) he will publish New lifehis first book. But, unlike the fanciful muses that inspired the Greek poets, what Dante nurtures for her goes far beyond mere poetic illumination. He went so far as to promise to say of Beatrice "what has never been said of any woman," the size of the charm and veneration he paid her. And he will not be able to forget her for the rest of his life, for he will fulfill his promise precisely in the Divine ComedyThe work was completed in 1321, the same year of his death.

Photo: sculpture of Dante. ©Marcus Ganahl

Beatriz

Our author loved Beatrice in an idealized and platonic way, so that this passion did not prevent him from marrying Gemma di Manetto, a woman of the bourgeois aristocracy of the Donati house (of the black Guelphs), in 1283, when Beatrice was still alive, at the age of eighteen. They had four children: Jacopo, Pietro, Antonia (later a nun, with the significant name of Beatrice) and Giovanni. But a question is forced here: why didn't Dante marry Beatrice, if he loved her since he was nine years old? On the one hand, when you read the Divine ComedyYou notice a Beatriz who corrects Dante, who demands, reprimands him, barely smiles at him, perhaps indicating that he has not reciprocated her love at the time.

On the other hand, it is possible that, even if they had wanted to marry, they could not have done so, given that, at that time and place, it was not uncommon for the spouse to be chosen by the parents, and not by oneself (both in the case of the woman and the man). Perhaps at the age of eighteen Dante no longer had any hope of being able to marry Beatrice, so he agreed to marry Gemma.

Marriage

A small digression - rare in texts of this type - is worth making here. Was Dante's marriage to Gemma a false and pretended thing, since he did not love her, but Beatrice? Let us return to the beginning of the previous paragraph. Beatrice was real, but she was undoubtedly idealized, as good poets know how to do with their muses. Let's keep in mind that Dante begins to compose the Divine Comedy at the age of 39 (1304), more than two decades after he last met Beatrice (1283). Now you tell me, what memories do you have of something strong that you experienced 21 years ago? And 30 years ago (Dante met Beatrice for the first time in 1274)? Well, surely you have many memories of it (if you are old enough), but you must recognize that all this time is gradually changing the real impressions and turning them more and more subjective and affective, rather than impartial and dispassionate.

Besides, Dante and Beatriz had never been boyfriend and girlfriend or anything like that. Therefore, it is possible to suppose that perhaps much of the love he had for his wife Gemma had been poetically channeled towards the figure of Beatriz, in order to centralize everything in a single female figure. It seems impossible to me to affirm that a lifelong faithful marriage with four children would not have been maintained because of true love. It so happens that often a real and, so to speak, "realized" love apparently enjoys less emotional appeal for an epic poem. In this sense, Gemma may have been a second "beatific" of Dante's, a real source of inspiration for what he narrated in the Divine Comedy.

Exile

If the shock of the premature death of that beautiful lady may have caused him to fall in love with her retroactively in his memory, this was not the only factor in his choice of her as the key figure in this epic of the afterlife. We know that in 1302 Dante had to go into exile from Florence. He had gone to Rome as ambassador of his city, and, while he was away, the black Guelphs seized power, and would not let him return.

First he went to Verona, further north of the Italian peninsula, then to various nearby cities, until he ended up in Ravenna, where he died. The beginning of the writing of the Divine ComedyIn 1304, he was already in exile, outside of Florence. Not being able to return to his beloved homeland was heartbreaking, as with the early death of Beatrice.

Thus, Dante has a noble and nostalgic heart: he loves, but what he loves is always definitively taken away from him; he loves, and remains faithful to that love no matter what. In this sense, the city of Florence is like a new inspirational muse for him, a third "Beatrice", far from which he is inspired to create perhaps the most sublime work of Western literature. That is why the book will mix with such closeness his patriotic love (to Florence), his human love (to Beatrice) and his divine love (to God).

The title

We have finally arrived at the book in question. Sorry for the long introduction; I just felt it was necessary. So why "divine" and why "comedy"? Dante had simply titled it "Comedy", not because it would elicit laughter when read, but because, as opposed to the tragedies, the narrative journey went from hell to paradise, that is, it ended well, it had a happy ending.

One gets the impression that the whole long poem had exhausted Dante's creativity and he had none left for the title of the work, so he put just that. But Giovanni Boccaccio (1313-1375), commenting on the work in the church of Santo Stefano di Badia, Florence, for some reason called it "divine", and so it remained for posterity. Just like that: "Divine Comedy".

The parts of the work

After the cover, let's get down to the nitty-gritty. The book is divided into three canticles called hell, purgatory and paradise, that is, the novissimos, according to the doctrine of the Church. The first has 34 canticles (1 introductory and 33 body canticles) and the other two have 33 each, totaling 100 canticles. The symbolism of the numbers indicates the relationship with the Holy Trinity: one God and three divine persons. Literarily, it is included in the tradition of the so called Dolce stil nuovo (Sweet New Style), with accents on sincerity, intimacy, nobility and courtly love. As he explained in De vulgari eloquentia (1305), Dante also saw in the vulgar language (which is something similar to what today we call "Italian") "an instrument to make culture and produce beauty, and not only to be used for commercial exchanges". That is why he preferred to write his poem in the language he spoke: a mixture of Italian and Latin, in short.

If a certain pragmatism can be seen in this choice, the opposite can be seen in the themes of the songs. There we find literary, political, scientific, ecclesiastical, philosophical, theological, spiritual and amorous themes. Since we are in the century following the beginning of the first European universities, whose aim was to achieve the profound unity and universality of knowledge (hence the word "universitas"(from Latin), he tries to encompass everything in his work. Looking ahead to the following two centuries, it will serve as a preparation for the humanism and the Renaissance, whose center was only in the Italian peninsula itself.

The verse

When you start reading it, you realize that all the lines are more or less the same size. They are endecabyllabic, which means that they have eleven poetic syllables, when the last syllable is not stressed (when it is, the verse has only ten syllables, to preserve the musicality of the verse; if you read it aloud half-singing you will perceive this). In turn, the stanzas are strung together in the way that came to be called dantesque terzinethat is, the end of the first line rhymes with the end of the third, and the second rhymes with the fourth and the sixth, and the fifth with the seventh and the ninth... well, it's a little difficult to explain without drawing, but the scheme is this: ABA BCB CDC and so on.

If you want to understand it in detail it is much easier to look it up on the internet. You will be even more amazed at the ingenuity it takes to rigorously follow this scheme during the more than 14 thousand verses that make up the Divine Comedy.

Enough about the form, let's go now to the content. The Dantesque journey through the "other world" lasts a week (from April 7 to 13, 1300) and is in the first person. This biographical trait is already noticeable in the first verse: "In the middle of the path of our life"(In the middle of our life's journey), that is, he sets off when he was 35 years old. At the beginning he finds himself in a dead end, surrounded by three beasts and is rescued by Virgil, his favorite poet, who proposes to guide him through the realms beyond the grave.

Hell

They begin with hell, on the lintel of which it is recommended: "Lasciate ogni speranza o voi ch'entrate"(Abandon all hope, ye who enter). This is not the place to hope for anything good, but a deep precipice that reaches to the center of the Earth, where Lucifer himself is imprisoned. This precipice arose with the fall of Lucifer from heaven, so tremendous that it generated an enormous hole, a void, a nothingness, as if alluding to evil itself, which is not a creature of God, it has no essence, it is only the deprivation of good, as cold is nothing but the deprivation of heat, or as darkness is nothing but the deprivation of light. In fact, Lucifer is there in a dark and frozen place (yes, in the middle of the ice, even if the fire was in other parts of hell). He has chosen to be nothing, instead of being faithful to the Good, and so he suffers unspeakably, he and those who followed him, angels and humans.

All of hell, as well as purgatory and paradise, are ordered by zones, as the scholastic mentality in vogue prescribed (take a look at the index of the Summa Theologica, by St. Thomas Aquinas, to get an idea of the extremes to which the virtue of order can go). Hell is funnel-shaped and is divided into nine circles, each lower and lower until reaching the Luciferian, divided by groups of sinners according to levels of severity of sin.

Sins

The lowest level is that of treason, the most serious sin according to the author, that is why in Lucifer's mouth are Judas Iscariot (the one who betrayed Jesus), Brutus and Cassius (the ones who betrayed Julius Caesar). In canto XIV, verse 51, a condemned man says: "Qual io fui vivo, tal son morto"(As I was alive, so am I dead), that is, the reprobate remains the same after his death, so that the penalties of hell are directly related to his sins on Earth. The consequences indicate their causes.

For example, those who on Earth were slaves of their stomach (gourmands) now find themselves continually with their mouths in the filthy mire. There you will find politicians, ecclesiastics (even Popes), nobles, merchants; all kinds of people. In the midst of this, Dante is greatly distressed and asks Virgil what he does not understand. He feels heavy in hell, he suffers with the suffering of others. He wants to get out of there.

Purgatory

After reaching Lucifer, they both enter through a passage and come out on the other side of the globe (yes, they knew that the earth was spherical, even if they still thought it was the center of the universe), and there they spot the mountain of purgatory. Lucifer's dreadful fall to the other side of the planet had displaced the land mass, generating, on the opposite side, a mountain. In the Bible, the mountain is the place of dialogue with God, of prayer, accessible to the human capacity, in spite of requiring effort and causing fatigue. There are those who suffer bittersweetly, purifying themselves of their imperfections while waiting for heaven sooner or later, already with hope. Seven terraces divide purgatory, according to the seven deadly sins, but now the order is reversed: at the beginning of the mountain are the most serious sins, which are farthest from heaven.

Unlike hell and paradise, in purgatory there are no angels, but only men. The marks that sins left on those people are inscribed on their foreheads, they can no longer be hidden from anyone, and little by little they are erased as they advance in their purgation.

Sky

At the top of the mountain they reach the earthly paradise, where Adam and Eve were and from which Dante accesses the heavenly paradise. And there Virgil is prevented from continuing to guide Dante. As a pagan poet, he is not fit to ascend to heaven, he simply cannot. However, at this point in the journey, his disciple is already sufficiently compunctionate and mended to cross the threshold of paradise.

In canto XXX of purgatory Dante sees a woman crowned with olive branches and dressed in the colors of the three theological virtues: faith (the white veil covering her face), hope (the green cloak) and charity (the red dress). Dante does not distinguish her at first sight, and when he goes to ask Virgil who this lady is, he realizes that Virgil has disappeared, she is no longer with him. Dante cries, meanwhile Beatrice comes to him, calls him by name and reproaches him for his bad life until then. It is his last conversion until he steps into the kingdom of the just.

Hand in hand with Beatriz, whose name means "she who makes blessed, happy", our protagonist enters paradise. The journey now will no longer be made by force of steps, with fatigue. Man's natural world falls short, and he has to turn to the supernatural, to the divine force, to be able to fly through the nine celestial spheres that remain to him in order to contemplate God. There he no longer suffers with what he sees, hears or feels. All is joy, charity, fraternity. The blessed receive Dante and his guide well, they are cordial, light in weight, swift in movement.

The saints

At a certain point, they meet St. Thomas Aquinas, who, being a Dominican, praises St. Francis of Assisi in front of the Franciscan St. Bonaventure of Bagnoregio, who, in turn, immediately praises St. Dominic of Guzman in front of the Dominican Aquinas. Among other saints, Dante finds in paradise his great-great-grandfather Cacciaguida, who had died in the Holy Land in 1147 during a crusade battle. In canto XXIV, Beatrice invites St. Peter to examine Dante's faith. Using rigorous reasoning and scholastic distinctions, our "tourist from beyond the grave" says that faith is the principle on which hope in the future life rests, and the premise from which we must start to explain what we do not see. The prince of the apostles approves of him effusively and they go on. Then he will be examined in hope by James the Greater, and in love by St. John.

Farewell

Having passed the nine celestial spheres, Dante has to face another farewell. Beatrice can no longer guide him in the empyrean, where the rose of the blessed is, the highest amphitheater where the Blessed Virgin Mary and the highest saints are.

In the XXXI canto of Paradise, St. Bernard of Clairvaux assumes the ultimate guidance of Dante, already at the gates of the contemplation of the Eternal. It is in the last canto of the work, XXXIII, where we read: "Vergine Maria, figlia del tuo figlio"(Virgin Mary, daughter of your son), and thus begins one of the most beautiful praises of the Mother of God. Looking directly into the divine light, he finds in it everything for which he hoped, everything that satisfies him. In that light he distinguishes the outlines of a human figure, and finds no words to describe God. All she manages to say is that now her will is moved by "l'amore che move il sole e l'altre stelle"(the love that moves the sun and the other stars).

Contemplation

Thus concludes the Divine ComedyDante's life: with an ineffable contemplation of the divine essence in the form of light. Through art and reason, represented in Virgil, Dante realized his errors; through human love, represented in Beatrice, he prepared himself to be in the direct presence of God; and through friendship with the saints, represented in St. Bernard of Clairvaux, he was able to attain endless beatitude. In hell, Dante's faith is confirmed, as he sees the veracity of so many things in which he believed; in purgatory he shares the hope of the locals for heaven; finally, in paradise, he can lovingly unite with the Creator and his holy creatures. During the passage through hell and purgatory the other creatures affected him inwardly only through the senses, for he did not truly commune with his surroundings. But, once in paradise, the angels and men he encounters are willing to help him, and so Dante opens up and welcomes these gifts. Everyone wins, because there is an inexhaustible source of good, which is Good itself.

Dante wonderfully knew how to capture and transmit the true, the beautiful and the good of reality, in spite of all the difficulties he faced in his life. The early death of Beatrice and the definitive exile from Florence could have left a tragic trait imprinted on his character. However, with the strength of his faith, he learned that the tragic in life - when there is one - is only the first chapter. There are still the next. Do not despair. Wait, follow the path of beauty with patience, embrace your true loves. You will be helped, you will have to repent many times, but, with God's grace, you will soon arrive where your own actions have led you.

The authorGustavo Milano

Dante's humanism, still current and relevant today

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Proclaiming the Gospel, from the very beginning

Of the FlameWe run the risk of reading the Gospel as if it were a story we already know".

We interviewed Alfonso de la Llama, author of an informative book to know the figure of Jesus Christ through the Gospels.

Javier García Herrería-August 6, 2022-Reading time: 3 minutes

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Alfonso de la Llama is a biologist with two professions. On the one hand, he has taught biology and religion to teenagers for years. He is also an environmentalist dedicated to the eradication of pests and invasive species. He has never devoted himself to writing, but at the age of 60, he felt the need to bring the figure of Jesus Christ closer to those who do not know him. The surprise has been that Planeta has published his book on the Gospel of St. Matthew under one of its imprints, Universo de letras.

What do you think is so important about the book that such an important publishing house has decided to publish it? From what perspective did you write it?

The Gospel has illuminated the thought, art and customs of the West, bringing equality and freedom to society over the centuries. The publishing house knows this. To think that it is not fashionable is like saying that wisdom is no longer of interest to anyone.

You say in the book that for a long time you read Sacred Scripture superficially. What made you realize that this was the case? Does this awakening of yours have something to do with what you are trying to transmit to your readers?

We run the risk of reading the Gospel as if it were a story we already know. Gradually, you realize that this is not the case. St. Josemaría teaches the importance of being part of the various scenes. Each one can live them and meditate on them again and again, in his own way, the way God shows him.

How do you think the biblical formation of Spanish believers is? I am referring to the practicing ones.

Very educated people have serenely delved into the bible, they know it in depth. Others, the great majority of us, can be defined as people who study a language to get by, without any intention of learning it; we read the leaflets when the problems start, once we feel bad.

What do you recommend for further training in biblical topics?

The inclination to form oneself well is a sign of wisdom. The Old Testament is full of wonderful stories, the parables of Jesus, narrated from a deep knowledge of human nature. No one, like Him, knows what we men need at every moment, He wants to be intimate with us, that we ask Him. Wise men and saints throughout the centuries have contemplated the readings of the Mass in an admirable way. Meditating on them every day can be a good start. It is seldom perceived as something exciting, enriching, a real pity.

Could you give a concrete example to understand why he is interested in further training?

Here is an example. Let us think of the scene of the hemorrhagic woman. Jewish society was very demanding in some points: it excluded lepers, discriminated against sinners, isolated those it considered impure. Many Pharisees pretended to be perfect, hiding their sins. Like the famous one who, when interviewed, affirms that his greatest defect is to be too generous.

The hemorrhoea's situation cannot be hidden. She suffers from a disease that embarrasses her and isolates her from others, probably originating from complications during childbirth. There are no pads or diapers. Every time she gets up from her seat, her flow of blood is evident to everyone, without her being able to conceal it. When she caresses her small child, it is contaminated. The children are cruel and mocking, they do not want to play with him. The Pharisees remind her husband again and again that they cannot have relations. Poor woman, she has not been allowed to enter the synagogue for twelve years. She is almost a stinker.

Confused in the tumult, she pushes everyone until she reaches her goal, she has received a lot of cane in that trance and thinks, "Screw them! She feels great respect for Christ, so, convinced that he makes everything he touches impure, she only dares to touch the edge of his cloak. This minimal contact heals him of his evil. Contrary to what the Pharisees believe, no one can defile God. The rest of the story, we already know.

Now let us imagine what it means for a Christian to receive communion with such faith.

Your book brings the Gospel closer to people's daily lives. Do these stories have something to say to people in the 21st century?

The evangelical message will never go out of fashion, the language of society changes continuously over the years. It has been published a few months ago, it is too soon to make an extensive evaluation. I have tried to avoid all technicalities and pedantry. It is written for simple people of different ages, fathers and mothers of families from all walks of life. The common comment has been: the examples are tremendously current, it is fluid and pleasant to read!

Are there aspects of the Gospel that can be better understood with a simple reflection?

In one scene, one is encouraged to sell what one has to buy the field that hides a treasure. One may think, at what bank is the exchange of earthly currency for heavenly? Will what I have be enough to buy it? What is the effort? Will it be worth it?

In reality, it is about channeling everything we do towards the marvelous goal that God offers us, each one according to his or her circumstances. It cannot be interpreted literally.

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Latin America

The expulsion of the Missionary Sisters from Nicaragua "has no legal basis".

Exiled journalist considers that this is one more step in Ortega's repression against the Church.

Rome Reports-August 5, 2022-Reading time: < 1 minute

Exiled journalist considers that this is one more step in Ortega's repression against the Church.

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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"Let us walk together, arrivederci in Canada." Pope's historic apology to indigenous Canadians.

Pope visited drug addicts in secret

It has not appeared much in the international press, but this detail of the Pope making a surprise visit to a center for drug addicts has been echoed in the Canadian media.

Fernando Emilio Mignone-August 5, 2022-Reading time: 2 minutes

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Like Omnes reported Francis had a clear Canadian message. "In the face of ideologies that threaten peoples by trying to erase their history and traditions, the Church feels challenged and does not want to repeat mistakes. Its mission in the world is to proclaim the Gospel and to build up the unit respecting and valuing the diversity of each people and each person. For this mission, a key pairing is the relationship between seniors y young peoplea dialogue between memory y prophecy that can build a more fraternal and supportive world." These words were spoken by Pope Francis at the hearing of the Paul VI Hall on August 3.

In continuity with that message, Francis always asks not to be afraid of tenderness (homily of March 19, 2013 at the beginning of his Petrine ministry).

For me, tears came to my eyes when I read in Omnes about the santiagueña Mrs. Margarita. Well, what better coda than the one that follows, from the papal trip of July 24-29.

Meeting drug addicts

"In the house of drug addicts in Québec," entitled Le DevoirOn July 30, the Montréal newspaper reported on Francis' secret visit to a home for drug addicts in the Beauport neighborhood (Québec City) after the July 28 Mass at the Basilica of Sainte Anne.

Redemptorist André Morency, 73, a member of the same congregation in charge of the Basilica, founded the Fraternité Saint-Alphonse 30 years ago to care for drug addicts.

About sixty people were able to greet the Holy Father, away from the cameras. Father Morency was on cloud nine. In addition to an icon of the Virgin and Child, the Pope gave him an envelope with twenty thousand Canadian dollars.

Morency calls those who come to his fraternity the "nameless," people tormented by their demons, wounded by their past and often abandoned, adrift. "They have almost always known rejection and indifference. They have always been mocked with that attitude."

The Pope spent twenty minutes with them. Morency says that the Pope, when he got out of his car, had a huge smile and a radiant face. "During the official ceremonies, I sometimes found that he looked downcast. When he arrived here, it was quite the opposite: he was joking with us, he had light in his eyes."

"I still have chills." "Unbelievable!" comment two of those who greeted Francis. "The papal visit," reports Le Devoirhas allowed them to feel, pour une rare fois, taken into account."

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Pope's video for June: the family, the path to holiness in daily life

Pope's monthly video: for small and medium-sized entrepreneurs

Pope Francis invites us to pray in his monthly video for small and medium-sized entrepreneurs, hard hit by the economic and social crisis.

Omnes-August 5, 2022-Reading time: 2 minutes

The Pope's Video is an official initiative aimed at disseminating the Holy Father's monthly prayer intentions. It is developed by the Pope's Worldwide Prayer Network. Since 2016 The Pope's Video has more than 179 million views on all Vatican social networks, is translated into more than 23 languages and has press coverage in 114 countries. The project is supported by Vatican Media.

– Supernatural Pope's Worldwide Prayer Network is a Pontifical Work whose mission is to mobilize Catholics through prayer and action in the face of the challenges facing humanity and the mission of the Church. These challenges are presented in the form of prayer intentions entrusted by the Pope to the whole Church. It was founded in 1844 as the Apostleship of Prayer. It is present in 89 countries and is made up of more than 22 million Catholics. It includes its youth branch, the EYM - Eucharistic Youth Movement. In December 2020 the Pope constituted this pontifical work as a Vatican foundation and approved its new statutes.

The content of the Pope's video reads:

As a consequence of the pandemic and wars, the world is facing a serious socio-economic crisis. We still haven't realized it!
And among the most affected are small and medium-sized entrepreneurs.
Those in commerce, workshops, cleaning, transportation and many others.
Those who do not appear on the lists of the richest and most powerful and, despite the difficulties, create jobs while maintaining their social responsibility.
Those who invest in the common good instead of hiding their money in tax havens.
They all dedicate enormous creative capacity to changing things from the bottom up, where the best creativity always comes from.
And with courage, effort and sacrifice, they invest in life, generating well-being, opportunities and work.
Let us pray that small and medium-sized entrepreneurs, hard hit by the economic and social crisis, may find the necessary means to continue their activity at the service of the communities in which they live.

Pope's video for June: the family, the path to holiness in daily life

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Pablo DelclauxChurch assets generate 2.17% of GDP and 225,000 jobs".

We interviewed Pablo Delclaux, who works in the heritage office of the Spanish Episcopal Conference.

Javier García Herrería-August 5, 2022-Reading time: 3 minutes

The episcopal subcommission for cultural heritage of the Spanish Episcopal Conference organizes every year in June a heritage days. They are aimed at diocesan delegates, treasurers, museum directors, in other words, managers of ecclesiastical heritage. We chatted with one of the organizers of the meeting, D. Pablo Delclaux, who is also the technical secretary of the episcopal subcommission of heritage of the EEC.

The Cultural Heritage Conference on ecclesiastical heritage and local development was held in Barbastro from June 27 to 30. What ideas would you highlight about the reflections of these days?

- This year's theme is a consequence of the depopulation of some areas of Spain. We have been looking for ways for the ecclesiastical heritage to contribute to the growth of these localities and the use that can be made of this heritage so that it does not deteriorate.

I would emphasize that in Spain we have a lot of heritage and given the current situation it is not easy to manage. It is not easy to generalize solutions given the differences between some populations and others. For example, some places have visitors and tourists and for others it is almost impossible.

Parishes, dioceses and religious orders, private institutions (hotels, restaurants, handicrafts) and public organizations must join forces to find the best solution for each place.

Do we value our cultural heritage in Spain?

- We have a lot of heritage, but perhaps we do not value it properly. In other countries they value it more, perhaps because they have less and value it more. In every corner of Spain we have wonders of the highest quality.

The French and Italian mentality is more decorative and detail-oriented, while in Spain we are more austere. Broadly speaking, Italian art is very theatrical, French art is very elegant, German art is very dramatic. Spanish art is characterized by the depth of its meaning. This means that we have an art with a lot of content, although it is not so decorative. It seems to me that we could be more aware of the significant load of our heritage, we focus more on the form and less on the content. I think the content part we should exploit it much more, so that we vibrate more with it.

In the last few months there has been some media hype about the issue of the immatriculations. In relation to this issue, what idea would you have liked the public to understand better?

- Several aspects need to be clarified. In the first place, the property registries were born in the 19th century, and their purpose was to clarify the owners of the different possessions. The question was that the properties of the Church were quite clear and did not generate special legal problems. That is why they were not registered anywhere. As the years went by, doubts and lawsuits did arise regarding the properties of the Church. Therefore, in order to bring order, the Spanish state asked the Church to register its properties.

The problem is that many buildings predated the creation of the registry, so there was no documentation that could be presented. The Aznar government allowed the bishops to give a certificate to these properties, so that this paper would be valid to register these properties before the civil authority.

In many places in Spain there are many temples with hardly any activity. What does the Church plan to do with these temples?

- First of all, it must be said that this depends on each diocese and even then it has many nuances. For example, monasteries belong to religious orders and are therefore outside episcopal jurisdiction. On the other hand, parishes that are closed in urban environments can be transformed into museums or diocesan archives.

In Spain there are many places of worship that have been reused for cultural purposes. We have the case of the Pyrenees Spacewhich is the conversion of a Jesuit residence into an exhibition and training center in Graus. We also have the Lebaniegos Studies Centerin Potes, which reuses the church of St. Vincent the Martyr. Or the San Marcos Cultural Center, which adapts the church of the same name in Toledo.

The Sagrada Familia or the Cathedral-Mezquita of Cordoba are highly visited by tourists. Are there audited or reliable data on the economic income that the Church's patrimony produces for the Spanish state?

- A few years ago, the Bishops' Conference presented a report on the a study that quantified this type of aspects. The work was carried out by the auditing firm KPMG and concluded that the Church's patrimony generated 2.17% of the GDP. In addition, Catholic real estate of cultural interest supports 225,300 jobs, of which 71% are direct. This type of data can be consulted in the transparency portal of the EEC. As can be seen, the contribution is quite remarkable.

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Pope Francis and the message of forgiveness at Celestine V's tomb

Next August 28, just before the Consistory of Cardinals, Pope Francis will visit the tomb of Celestine V.

Giovanni Tridente-August 4, 2022-Reading time: 2 minutes

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Translation of the article into Italian

Translation of the article into English

In a few weeks, Pope Francis will make a new tripThis time to L'Aquila, Italy. This will officially begin the celebrations of the so-called "Celestinian Pardon", a rite that dates back to 1294.

On August 29 of that year, in the basilica of Santa Maria di Collemaggio, Pietro Angeleri was elected Pope under the name of Celestine V in the presence of more than two hundred thousand people. On the same occasion, he granted the gift of plenary indulgence to "all those who, confessed and sincerely repentant", had devoutly visited the same basilica "from the Vespers of August 28 to the Vespers of the 29th".

The pardon bull

The formal bull from the papal chancellery arrived a month later, on September 29, and the following year the first solemn feast was celebrated, which continues to this day. A sort of "jubilee ante litteram" dedicated to forgiveness, since the first real Holy Year was instituted in 1300 by Boniface VIII.

The authenticity of the Bull of Pardon has been questioned several times over time, but it was St. Paul VI who, in 1967, at the time of the general revision of all plenary indulgences, counted that of Celestine V at the top of the official list.

The central concepts of this precious document are peace, solidarity and reconciliation. Today they resonate with more timeliness than ever, precisely because of the events of war that are also shaking Europe. And it is significant that the last trip Pope Francis made was to Canada, precisely to reconcile the Church with the native peoples of those lands.

Pope Francis at L'Aquila

The trip to L'Aquila takes on an additional meaning of rebirth, after the disastrous earthquake of 2009 razed its historic center, including the basilica of Collemaggio. The visit of Pope Francis is also a stimulus for the populations still struggling to regain the normality of ordinary life. It is no coincidence that, after a private visit to the city's cathedral, which is still uninhabitable, the Pontiff also greeted the families of the earthquake victims in the parvis.

Francis will also be the first pontiff in history to open, after 728 years, the Holy Door that inaugurates the acts of the Pardonanza, and it is representative that he does so when he has made mercy a cornerstone of his pontificate.

"L'Aquila, with the image of Collemaggio, will reach the whole world as a city that proclaims the message of Forgiveness, a message that must see us engaged as protagonists, with works and our witness," commented in recent days Cardinal Giuseppe Petrocchi, who has led the diocesan community of L'Aquila since 2013.

The program of the visit The Pope's message has at its center "the spiritual and cultural dimension of an event that should aim at the essential", having forgiveness as its "fundamental nucleus", the Archbishop reiterated.

And one last note. As of 2019, the Celestinian Perdonanza is a UNESCO Intangible Cultural Heritage.

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