Evangelization

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

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.

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
rome reports88

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.
The Vatican

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

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."

The Vatican

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.

Culture

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. 

The Vatican

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

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.

Resources

A story to celebrate the Curé of Ars

As every month, we offer a fictional story on the occasion of the feast of a saint, in this case the Curé of Ars, August 4.

Juan Ignacio Izquierdo Hübner-August 4, 2022-Reading time: 8 minutes

Some things can't wait 

Gabriel had been lying on the fine golden sand of La Concha beach in San Sebastian for quite some time when he finally saw his friend arrive. He was wearing a swimsuit, a loose-fitting shirt, bear sizeHe was carrying a backpack on his shoulder, if you could call it that, and he had a backpack over his shoulder. The sun had set, the lanterns on the promenade were being lit, and the calm waves of the sea circled in the bay as if they were being drawn by a compass. After spending 12 years surviving together in high school, the separation imposed on them by the first year of college seemed like a decade.

-Man, Iñaki, it's good to see you! You're stronger, hey! I see you've been hitting the gym," shouted Gabriel, as he put his glasses back in their case, laid them carefully on the sand and got up to prepare the attack against his friend, for when he finished going down the ramp of the clocks. 

Gabriel jumped on his neck and grabbed him like a crab to drag him to the ground. A funny idea, almost tender, considering that Gabriel was as thin as an asparagus, while Iñaki looked like a gladiator sculpted in bronze. So instead of bending his back, he hung there like a cat hugging a lamppost on the promenade.

-Haha, Gabriel, you don't even tickle me. Let go better, if you don't want me to catapult you into the sea," Iñaki argued while laughing, he convinced him with that and when he was free of him, he counterattacked with a hug that made him crunch, "How are you, big head? Have you read a lot in your double degree of Philosophy and Law? Who sends you to study so much? You should have come to study mechanics with me in Madrid, we really know how to ride there! 

They sat down and continued the conversation they had suspended at the end of the previous summer. Hours passed, they caught up on anecdotes and memories, they bathed in the sea (Gabriel had forgotten his towel, but Iñaki, who knew his friend's distractions well, had brought two in his backpack), and when they lay down on the sand again, around midnight, the conversation had climbed to the higher reaches of friendship. Suddenly, the past had been incorporated into the present: laughter and fists, shared dreams and buckets of reality, adventures and punishments; all that accumulated trust gave them a pleasant and safe atmosphere that encouraged them to open their hearts. Without realizing it, Gabriel and Iñaki were absorbed in that confidential conversation that sounded like the whisper of a stream, albeit one with rapids and waterfalls.

-Wait, wait a bit! Let me see if I understand you, let's recapitulate," said Gabriel, raising his hands and pushing the air with them, as if he wanted to contain the avalanche of words coming out of his friend's mouth. You met Sofia at the Prado Museum. When you went in there by mistake, of course. 

-I was also interested in art....

-Yes. You met to go out a few times, you fell in love like a fool and for some miraculous reason, she agreed to be your girlfriend. She's from Pamplona, you said? 

-Yes, now he is there with his family, but be careful....

-Wait for me, I tell you! In 6 months you had gotten the best girlfriend in Spain, you lucky bastard, and two weeks later you go to a discotheque, have too many drinks and end up hooking up with another girl you didn't know at all. Sofia, of course, found out: she got pictures, and stopped answering your messages. What else could she do? You wrote her every day for a month and ended up throwing in the towel, right, sort of?

-Yes... it was more or less like that. You'll understand me better when you find a girlfriend too: you don't get to know girls by reading and reading. As for me, what can I say... I'm the dumbest guy I've ever met. I'd give my left hand, I'm not telling you to get Sofia back, I don't deserve that, but at least I'd like to be able to ask her forgiveness in person, you know? And it'll be impossible, because tomorrow she's leaving for some social work in Tanzania, then she'll go on to I don't know where; I'd have to look for her in September, if that's what I'd have to do. And I don't know if I'll have the strength to go on living until then... 

It was evident that the latter had escaped him, his face had darkened and anguish had taken command of his wild eyes. The atmosphere seemed indifferent to those signs: the air was serene, Santa Clara Island greeted them with its warm streetlights, it was not hot and a fat man walked past them, very comfortable in his bathing suit, but showing such an ostentatious belly that it distracted the two friends, bringing back the memory of the vanilla flan they used to be served on Mondays at school. Thanks to that somewhat unusual pause, Gabriel let in the air his heart needed to think. So, instead of committing the crime of passing on the advice and giving the badge, he had the prudence to dig a little deeper, pretending that he had not heard the last comment, or that it had seemed to him only a literary figure who drank from Romanticism.

-Why did you drink too much at the disco?

Iñaki was surprised and looked at his friend with a certain admiring amazement. He had not told anyone about the causes, not even himself. 

-He was running away.

-Whose?

-Whose is it going to be? From me. 

-Why?

-Well, man, what am I going to tell you... out of fear. 

Gabriel turned his gaze skyward. He knew he could not ask any more questions, he had no right. His friend's conscience was sacred ground, and in front of it he had to take off his sandals. In such cases it was better to pretend to look at the stars and wait.

-Okay, I'll tell you. You're good at getting things out of people, do you realize that? It's no big deal, don't think I'm very original... When we left school the decline began. I was doing well at school, you know that mechanics is my thing. The problems fell on me at night, when I was alone with my cell phone in the room of the apartment.

Iñaki interrupted himself to take a deep breath with some eagerness. He wanted to talk, but he was having trouble putting his thoughts together. He picked up a handful of sand and began to release it onto the palm of his other hand in a trickle. As he repeated the motion, he returned to his story.

-I lost a lot of money with online gambling. Yeah, it's a shame. Don't judge me, huh? It's pitiful. I was trying to win back and losing more... I don't want to go into details, but it's been a horrible few months. If it wasn't for my father, who gave me a good shake when he found out I was living badly in Madrid, right now I'd be dominated by that addiction. It sucks. You will laugh at me, but I still get some of the scars of that war and I feel ashamed, I have a mood that would knock down a camel!

-I can see that you were affected by it.

-Besides, I stopped going to Mass, first out of laziness, I suppose, but then other sins began to pile up on me and the idea of going to confession became more and more burdensome. When I met Sofia and we started going out, she would invite me to Sunday Mass and I wanted to go just to be with her, to look at her blonde hair, her noble forehead, her shiny little arms, but pride got the better of me, I didn't have the courage to face my conscience! I told her that I needed to study. Come to think of it, it was a lousy excuse, study, me, on a Sunday?

-The pretext is bad, you're right about that," Gabriel tried to joke, but Iñaki paid no attention to him.

-Have you ever felt that you know what you have to do, but you just can't muster the strength to do it? Yes? Well, it's been hard for me to get my head up," he sighed and left the sand to put a hand to his chin. It's funny, I haven't told this to anyone... And while I'm telling you about it, my attitude seems ridiculous, almost childish.

-I follow you. 

-I knew my limits, you know what I mean? If I'm honest, I'm not so sure life is worth living anymore.

-Let's not get dramatic! -Gabriel interrupted him with an outburst. I know a priest. Let's go see him now and go to confession. You recommend it and that's it, it's that simple!

-Haha, man, what do you say? It's almost 1:00 in the morning. We're not going to wake up a poor priest at this hour. 

-Some things can't wait. He told me so himself some time ago. Besides, tomorrow you will have to travel to Pamplona to apologize to Sofia in person before she leaves for Tanzania. Come on, follow me! -said Gabriel vehemently as he jumped to his feet. He put on his shirt and put on his espadrilles; he moved with such aplomb that Iñaki imitated him mechanically, perhaps thinking that the time had come to return home. 

They walked a half hour up the hill, arguing loudly, hoping that the windows of the houses were thick enough so that the neighbors would not wake up.

-I don't confess! -Iñaki shouted, with less and less conviction. -I'll leave you there at the Colegio Mayor and go.

-Do whatever you want, dammit! -Gabriel answered, giving him no respite and accelerating his pace. -At least let me confess," he added in a moment of inspiration.

They arrived at the Colegio Mayor where the priest lived. The gate was closed, the lights were off, not a soul on the street. They rang the doorbell. Iñaki was nervous and wanted to leave; he grumbled, he had already decided to leave confession for another day. Gabriel rang again. Suddenly, a man in a robe and with the face of an anesthetized zombie came out, who listened to the explanation with the same strangeness he would show if he were receiving ambassadors from Mars. 

-A priest, now? -He snorted, "Okay, come in," he concluded without waiting for an answer. He opened the gate for them, left them in the visiting room and went upstairs to wake the priest.

The priest was a young man, nice and athletic, who got up instantly, fastened those endless buttons on his cassock, washed his face and went down to the foyer. When he recognized Gabriel and saw his friend next to him, he sensed what it was all about and smiled. 

-Sorry for the hour, ahem... can you confess? -asked Gabriel, who had suddenly become very shy.

-The young priest pulled a purple stole out of his pocket as a magician pulls rabbits out of a hat, and they went to the confessional at the entrance of the chapel. 

Five minutes later, Gabriel came out laughing. Iñaki, without looking up to avoid the risk of meeting his friend's eyes, entered the confessional as well. Ten minutes later, the priest returned to his room to continue sleeping with the little angels, and Iñaki entered the oratory to pray the Hail Marys that had been imposed on him as penance. 

Upon returning to the lobby, Iñaki wiped with the cuff of his shirt a tear that had remained under his eye and looked at Gabriel, who was standing waiting for him trying to conceal his expectation. 

-We are going to celebrate, aren't we? -Iñaki asked, as if it were the most normal idea in the world.

Gabriel smiled with relief. They found a bench with a good view of the bay and drank some cans of Coca-Cola that Iñaki had stashed in his backpack. 

The next morning, Iñaki bid a fond farewell to his parents (it had been years since he had embraced them so warmly) and set off on his motorcycle, his heart sizzling with clean, oxygenated love, on his way to Pamplona. Come on, Sofía, if God forgave me, you will have to be merciful to me too," he shouted on the road. She was going fast, she felt like she was flying through the clouds, she had never felt so eager to live as she did then, so much to discover, so much time wasted, let's go ahead and conquer the world! But in the right lane a huge truck was moving forward and its route was zigzagging... Iñaki accelerated to move away, the truck did the same, they reached a sharp curve, the asphalt was wet from a recent rain, the truck tapped the rear wheel of the motorcycle and bang, the accident was terrible! 

The funeral was in the church of Our Lady of the Choir. Gabriel was in the fourth row, accompanied by his parents; there he held on until the end, holding back tears, wondering why, fighting a new and volcanic kind of pain that burned him from the inside. 

On the way out, a blond-haired girl with a noble forehead, wearing a black dress that revealed two shiny little arms, introduced herself as Sofia. As she had traveled alone, Gabriel's parents invited her to accompany them to the funeral in their car. They made the trip in silence. When the second ceremony was over, Gabriel waited for the people to leave and asked to stay a few minutes with Iñaki's grave. His parents and Sofia accompanied him, keeping a few meters away.

-This should not have happened to you, Iñaki. Not to you," his voice was cut off. He decided to leave the conversation for the next day, for the moment he would have to limit himself to the essentials. I suppose you want me to tell Sofía -she felt alluded to and approached him cautiously, with dignity, to stand beside him-, on your behalf, that you were traveling to Pamplona, like a man, to ask for her forgiveness. 

Sofia blanched and opened her eyes wide. Gabriel hugged her and repeated those words. She nodded, her cheeks flushed, and let herself be sheltered by his shoulder. Then she went back to where the parents were and asked them for a handkerchief. 

Gabriel stood there for a few more minutes, looking at the tombstone, as if he were having a mental conversation with his friend. At the end he gave a half-smile. 

-Shall we go? -he said, turning to his parents and Sofia, "I'll buy you a Coke. 

The authorJuan Ignacio Izquierdo Hübner

The Vatican

Pope Francis takes stock of Canada trip

The audience that Pope Francis granted to pilgrims arriving in Rome served as a summary to highlight the main achievements of his recent trip to Canada.

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

On Wednesday, August 3, the Pope has resumed his weekly catechesis. The temperature in Rome was high, so the audience was not held in St. Peter's Square but in the Paul VI Hall. In recent months Pope Francis has reflected on the role of the elderly in the family and in today's world. Today, however, he has preferred to take stock of his recent trip to Canada.

The Holy Father began by underlining the main message of his trip, to recognize that some men and women of the Church "have participated in programs that today we understand to be unacceptable and contrary to the Gospel". With these words he was referring to the state system of schools for indigenous people. However, Pope Francis also pointed out that there have also been Christians who "have been among the most determined and courageous defenders of the dignity of indigenous populations, taking their side and contributing to the knowledge of their languages and cultures".

A balance sheet in parts

Pope Francis pointed out that his trip had three legs: to remember the past, to reconcile and to heal the wounds. Together we have made memory," the Pope commented, "the good memory of the millenary history of these peoples, in harmony with their land, and the painful memory of the abuses they have suffered".

With regard to the second step of his penitential journey, reconciliation, he pointed out that it was not a mere "agreement between us - that would be an illusion, a staging - but a letting ourselves be reconciled by Christ, who is our peace (cf. Eph 2:14). We have done so with reference to the figure of the tree, central to the life and symbolism of the indigenous peoples; the tree, whose new and full meaning is revealed in the Cross of Christ, through which God has reconciled all things (cfr Col 1,20). In the tree of the cross, pain is transformed into love, death into life, disillusionment into hope, abandonment into communion, distance into unity".

Healing

The healing of the wounds took place on the shores of Lake St. Anna. Pope Francis recalled that "for Jesus the lake was a familiar environment: on the lake of Galilee he lived a good part of his public life, together with the first disciples, all fishermen; there he preached and healed many sick people (cf. Mk 3:7-12). We can all draw from Christ, the source of living water, the grace that heals our wounds: to him, who embodies the closeness, compassion and tenderness of the Father, we have brought the traumas and violence suffered by the indigenous peoples of Canada and the whole world.

Any request for forgiveness requires reparations, which is why the Church in Canada has undertaken to compensate the indigenous people, for which it has raised more than 4 million euros.

Current colonizing mentality

In his meeting in Canada with the leaders and the diplomatic corps, Pope Francis emphasized "the active will of the Holy See and the local Catholic communities to promote the native cultures, with appropriate spiritual itineraries and attention to the customs and languages of the peoples. At the same time," the Pope continued, "I pointed out how the colonizing mentality is present today in various forms of ideological colonization, which threatens the traditions, history and religious bonds of peoples, flattening differences, concentrating only on the present and often neglecting the duties towards the weakest and most fragile. It is therefore a matter of recovering a healthy balance, a harmony between modernity and ancestral cultures, between secularization and spiritual values".

Balance and harmony

In any organization of people, such as a brotherhood, it is more important to reach harmony, working all together in the achievement of a common project.

August 3, 2022-Reading time: 3 minutes

This is the title of a short book by the French philosopher Gustave Thibon, published almost forty years ago and which has gone through numerous editions. It gathers a selection of short texts in which he deals with problems of everyday life with simplicity and, at the same time, with great depth.

In the text that gives the title to the book, he explains the difference between the balance, which is the situation that occurs when opposing forces cancel each other, and the harmonyIn harmony there is contained tension, we speak of "nuclear equilibrium"; in harmony the combination of diverse forces produces a situation better than the starting point, as in the case of a symphony. In equilibrium there is contained tension, we speak of "nuclear equilibrium"; in harmony the combination of diverse forces produces a situation better than the starting point, as in the case of a symphony.

In any organization of people, such as a brotherhood, it is more important to reach harmony, working together in the achievement of a common project without renouncing the singularity of each contribution, than to achieve a balance derived from a counterbalance of powers within the brotherhood and between the brotherhood and the institutional Church.

For an organization to function properly, it is essential that its mission, its raison d'être, be well defined. The mission of a fraternity is to form its members, to promote public worship, to foster Charity and to influence society with a Christian spirit. They are organizations of people who collaborate with the Church, under its supervision, in carrying out its evangelizing mission. To direct a brotherhood is to manage an organization that serves hundreds or thousands of associates, of brothers and sisters. That requires more than enthusiasm and good intentions.

Emphasizing these issues is not to downgrade the activity of the brotherhoods, reducing them to companies devoid of soul, on the contrary, it is to ensure that the feeling and doctrine will be able to flow through expeditious ways.

In the management of the brotherhood, two areas of action can be distinguished: on the one hand, the processes of management common to any organization of people: the keeping of accounts and financial management comparable to those of any other organization, which guarantees its sustainability; also a definition of administrative processes that guarantee the attention to the brothers and a communication policy that helps to reinforce the real and perceived image of the brotherhood, contributing to its reinforcement.

The other field of work is that of the activities to carry out its mission. It covers the formation of the brothers, the promotion of charity and the promotion of public worship. This involves the organization of training sessions, the setting up of altars, the organization of worship services, and the care of the disadvantaged through the Charity Commission.

Two complementary lines of work are thus configured in the brotherhoods: the administrative management and the realization of activities. Neither should prevail over the other. Aristotle explained that virtue is in the middle point; but a middle point that is not obtained from the balance between opposing tendencies, but from the harmony between different elements that complement each other and places us in a middle point that is on a higher plane than the two extremes.

It is urgent to overcome the loop of managing the routine, it is necessary to raise new horizons, avoiding the brotherhoods to participate, by action or omission, of the social crises; for it the management and activities have to be the external manifestation of a solid formation that is acquired with exigency and effort. If there is no formation, there are no foundations and one's own prejudices are uncritically projected in the analysis of reality, which is devastating. In a social scenario as liquid as the one we live in, it is necessary to have a solid conceptual model to respond to permanent challenges. Christian worldview based on divine revelation, which perfects reason.

From this worldview a series of decisive affirmations are deduced: the concept of the person, his freedom, his capacity for personal fulfillment, love, happiness and possession of God. A whole universe born of Christian culture and sustained only within it. If the brotherhoods, and those who direct them, do not participate in this global vision of reality, it will be difficult for them to carry out their task. They will be, at most, good managers of organizations without roots and, therefore, without future.

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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Sunday Readings

"Little flock, the sweet name of the Church". XIX Sunday in Ordinary Time

Andrea Mardegan comments on the readings for the 19th Sunday in Ordinary Time and Luis Herrera offers a short video homily. 

Andrea Mardegan-August 3, 2022-Reading time: 2 minutes

After the parable of the rich man who laid up treasures for himself, Jesus continues to teach on the same theme. He speaks of trusting in God's providence, inviting us to observe the lilies of the field and the birds of the sky, and to trust in the Father who knows what we need. And he concludes with the consoling phrase with which today's Gospel begins: "Fear not, little flock, for your Father has seen fit to give you the kingdom.". The "fear not" of Jesus in Luke we had heard it said to individuals: to Peter, when calling him after the miraculous catch of fish; to Jairus, when he was told that his daughter had died, as the angel told Zechariah and Mary.

This is a "do not be afraid" addressed to a community, even if it is in the singular, to the little flock, a very sweet name that Jesus gives to the group of his own and that is applicable to the whole Church. It is a "fear not" addressed to all of us personally (in the singular), but as participants of the flock, of the Church. The reason for not fearing is even sweeter: because Jesus tells us that the "Father" is ours. In Luke, Jesus prefers not to use the word God when he addresses his people, but rather "your Father". He reveals to us his condition of Father and urges us to have a filial relationship with him. He is not a distant, solitary and abstract God. He has paternal feelings of joy in giving the great gift to his children: it has given him pleasure to give us the Kingdom. 

The theme of waiting is introduced by the book of Wisdom, which speaks of Israel: "Your people waited for the salvation of the righteous", and by the letter to the Hebrews, which speaks of Abraham: "While waiting for the city of solid foundations whose architect and builder was to be God.". Jesus deals with it in three brief parables centered on the dynamics of the servants' waiting for their master. Twice he reiterates the great beatitude of those servants if the master finds them awake and vigilant when he returns. And the reason is that he himself will place himself at their service. 

Peter asks if the parable is only for them as apostles or for all. Perhaps he thought that the metaphor of the servant was suitable only for the twelve, or that only for them was the beatitude reserved. Jesus makes him understand that we are all servants and that we will all be blessed. But for the faithful steward, who is the head of all the servants, as Peter is for the Church, the reward is linked to his giving the right food to the other servants. Then he will be blessed, because he will put him in charge of all his possessions. Jesus, who came to serve and is among us as the one who serves, promises us that he will maintain this attitude for all eternity. And this is and will be for us a source of great joy.

The homily on the readings of Sunday 19th Sunday

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

Culture

Pius XII, a great friend of the people of Israel

The silent work of Vatican diplomacy to save hundreds of thousands of Jews from the Holocaust is consistent with the rejection of Nazism, from the beginning, by Pius XII.

José M. García Pelegrín-August 3, 2022-Reading time: 9 minutes

In view of the imminent declassification of documents In the Vatican archives regarding the Jewish persecution by Nazi Germany (the "holocaust"), it is a good time to review Pius XII's responses to this pagan ideology: is it true that he is often reproached for having "kept silent" in the face of Nazi crimes, that he "could have done more"?

When Eugenio Pacelli - elected Pope on March 2, 1939, the same day he turned 63, as successor to Pius XI - died on October 9, 1958, there were many expressions of mourning and recognition. Among these were the declarations of the then Israeli Prime Minister Golda Meier, who lamented the loss of "a great friend of the people of Israel". It is also well known that when Israel Zolli - who had been the Chief Rabbi of Rome between 1939 and 1945 - was baptized in the Catholic Church on February 13, 1945, he chose Eugene as his first name, in gratitude for the efforts that Pius XII had made to save the Jews of Rome.

The data

During the German domination of Rome, between September 10, 1943 and June 4, 1944, the Pope gave orders to open cloistered convents and even the Vatican itself and the Pope's summer residence at Castengandolfo to shelter Jews persecuted by the SS and the Gestapo: in 155 convents in Rome, 4,238 Roman Jews were hidden.238 Roman Jews were hidden in 155 convents in Rome, to which must be added the 477 others who were received in the Vatican and the approximately 3,000 who found refuge in Castengandolfo, where the Pope's room sheltered pregnant Jewish women: in the papal bed about 40 children were born into the world. 

This aid work due to the Pope's direct intervention was not confined exclusively to Rome; through "silent" Vatican diplomacy hundreds of thousands of lives were saved; in 2002 Ruth Lapide, wife of the famous Jewish writer Pinchas Lapide, confirmed that he put the number of Jews saved directly by Vatican diplomacy between 1939 and 1945 at some 800,000 people.

Pius XII, Righteous Among the Nations

Vatican aid to persecuted Jews gave Pope Pius XII a reputation that was embodied in the Yad Vashem committee's recognition of the title "righteous among the nations" for Roman priests such as Cardinal Pietro Palazzini (1912-2000), who during the months of the German occupation of Rome was vice rector of the Roman seminary. When Pietro Palazzini, in 1985, received this honor at Yad Vashem, he referred to the person who had been behind all the Vatican aid: Pope Pius XII.

Germany also showed gratitude to Pius XII after the fall of Nazism; this was expressed, for example, in the official recognition of naming streets after him. Another example of the prestige enjoyed by Pius XII during his lifetime is the cover devoted to him by the magazine Time in August 1943, in which he was recognized for his efforts on behalf of peace.

A play

However, only five years after his death, international public opinion took a 180-degree turn regarding the perception of Pius XII. The black legend about the Pope begins with a play: The Vicar by Rolf Hochhuth, premiered in 1963. Surprising as it may seem, the biased view of that work managed to gain widespread acceptance. This interpretation has continued for decades; in one of the most controversial expressions, John Cornwell went so far as to call him "Hitler's Pope": this was the title of his book that appeared in 1999, Hitler's Pope

In an article for the newspaper Die WeltIn this regard, journalist Sven Felix Kellerhoff said: "There is probably no other historical figure of worldwide stature who, like Eugenio Pacelli - in such a short time after his death - has gone from being a widely respected role model to a person condemned by the majority. This was mainly due to the play The Vicar by Rolf Hochhuth".

Forgotten facts

In contrast to the species spread by The VicarThe facts speak a different language. Eugenio Pacelli, Apostolic Nuncio in Germany between 1917 and 1929, first in Munich and from 1925 in Berlin, showed a clear rejection of National Socialism from the very moment he met it, on the occasion of the coup d'état perpetrated by Ludendorff and Hitler with his march to the Feldherrnhalle in Munich on Friday, November 9, 1923. In the report he sent to the Vatican on these disturbances, the Nuncio described Hitler's movement as "fanatically anti-Catholic"; during the trial of Ludendorff, Eugenio Pacelli referred to nationalism as the "most serious heresy of our time".

Years later, when he was already Cardinal Secretary of State, Eugenio Pacelli officially represented Pope Pius XI in Lourdes, on April 29, 1935, in a multitudinous act to pray for peace; in his speech, Pacelli condemned the "superstition of blood and race", a clear allusion to Nazi ideology.

An encyclical of "Pius XII". 

The clearest demonstration of his rejection of Nazism came with the encyclical Mit brennender Sorge. Although it was promulgated - on March 21, 1937 - by Pope Pius XI, it bears the mark of the then Secretary of State, Eugenio Pacelli. The encyclical was a response not only to the many attacks against representatives of the Church, but more specifically to the German government's failure to respond to the protests against the violation of the Concordat, signed on July 20, 1933, between the Holy See and the German government: over the years, Pacelli delivered to the German Ambassador to the Holy See more than 50 diplomatic notes of protest, to no avail.

Eugenio Pacelli left his mark even on the title of the encyclical, the first in history to be promulgated in a language other than Latin, a further proof of the importance attached to it by the Holy See: the draft, prepared by the Bishop of Munich, Michael Faulhaber, began with the words "Mit grosser Sorge" ("With great concern"); Eugenio Pacelli crossed out the word "grosser" in his own hand to replace it with "brennender"; thus the title of the Encyclical was fixed, with which it would go down in history: "Mit brennender Sorge" ("With burning concern" or, in the Vatican's official translation: "With lively concern").

The encyclical, which described Nazi ideology as "pantheism" and criticized the tendencies of the National Socialist leadership to revive ancient Germanic religions, expressed in unequivocal words the rejection of the National Socialist ideology of "race and people" and contrasted it with the Christian faith. The encyclical Mit brennender Sorge was in fact the only major protest in the twelve years of Nazism. It reached the approximately 11,500 parishes that existed in the Reich, previously unbeknownst to the Gestapo.

Nazi reaction

The Nazi leadership considered it a clear attack on their ideology, and responded to it with harsh repression. One example is a conversation between Franz Xaver Eberle, auxiliary bishop of Augsburg, and Hitler on December 6, 1937, which was reported in writing to Rome by Cardinal Faulhaber, on the express instructions of Cardinal Secretary of State Pacelli. In this conversation, Hitler told Eberle that the Germans had only one Cardinal in the Vatican who understood them and "unfortunately, this is not Pacelli, but Pizzardo".

Also interesting is Joseph Goebbels' opinion of Pacelli, who mentions him in his diary more than a hundred times. For example, in 1937 he writes: "Pacelli, completely against us. Liberalist and democrat". On the occasion of the election of Eugenio Pacelli as Pope, on March 2, 1939, the German Minister of Propaganda notes: "Pacelli, elected Pope (...) A political Pope and, possibly, a combative Pope who will act cunningly and skillfully. Beware!". And on December 27, 1939, Joseph Goebbels referred to the Pope's Christmas speech: "Full of very biting and hidden attacks against us, against the Reich and National Socialism". Particularly significant is what he notes on January 9, 1945: "Prawda is once again strongly attacking the Pope. It is curious, almost funny, that the Pope is called a fascist and that he is in cahoots with us to save Germany from its plight."

Causes of discredit

However, with the passage of time, this was unfortunately the case: what Goebbels, and he must have known it well, found "curious, almost funny" - that Pius XII was considered favorable to Nazism - came about shortly after his death. How is it possible that, in view of these actions and condemnations, of what the Nazis themselves thought about Pius XII, the image of the "Pope who remains silent" or even of "Hitler's Pope" is still so widespread?

The jurist and theologian Rodolfo Vargas, an expert on Pius XII and president of the Association Solidatium Internationale Pastor AngelicusIn response to this question, he refers to the "power of fiction": "Fiction is very powerful, and possesses a power of fascination that specialized literature and research do not have".

The aforementioned journalist Sven Felix Kellerhoff offers another explanation, in an article published on the occasion of the 50th anniversary of the premiere of the film The VicarThe vision of the Pope given in this play "has nothing to do with reality; but it is more convenient to hold the alleged silence of a Pope responsible for the genocide than the collaboration of millions of 'Aryan' Germans, who - at least - looked the other way, often benefited from it and not rarely participated in it".

A change of opinion

However, for some time now this perception is beginning to change, at least in specialized publications: coinciding with the 50th anniversary of the death of Pius XII, in 2008, several works appeared highlighting his quiet but effective activity. A work that takes on even greater significance if one takes into account the fear that reigned in the Eternal City during the German domination. Ludwig Kaas, who had been President of the Catholic Zentrum party and had moved to Rome at the beginning of April 1933, thought of destroying all the material he possessed from the time of the Weimar Republic because "it was to be expected that the SS would occupy the Vatican".

Historian Michael Hesemann, referring to the question of whether Pius XII protested "sufficiently" against the Jewish genocide, argues that those who accuse Pius XII of not having protested more explicitly against the Holocaust fail to take into account that his relief activities were possible precisely because the Pope did not openly protest: "If the SS had occupied the Vatican, this extensive plan of salvation could not have been carried out and the certain death of at least 7,000 Jews would have occurred.

A decisive precedent

There was a precedent, of which the Pope was well aware: when, in August 1942, German occupation troops deported Jews from the Netherlands, the Catholic bishop of Utrecht protested. The consequence was that the Nazis sent to Auschwitz also Catholics of Jewish origin; the most famous victim was Edith Stein, who had converted from Judaism to Christianity and subsequently entered the Carmelite Order. As early as 1942, when he first learned of the Shoah, Pius XII commented to his confidant Don Pirro Scavizzi: "A protest on my part would not only have been of no help to anyone, but would have unleashed anger against the Jews and would have multiplied the atrocities. Perhaps it would have aroused the praises of the civilized world, but to the poor Jews it would only have produced a more atrocious persecution than the one they suffered".

There has also been a recent effort to disseminate a more objective view of Pius XII. For example, in 2009 an exhibition on him was held in Berlin and Munich; it ended in a room entitled "Here you can hear the silence of the Pope"; indeed, you could hear the radio message of Pius XII at Christmas 1942, in which Pope Pacelli spoke of "the hundreds of thousands of people who, through no fault of their own, sometimes only for reasons of nationality or race, are destined to death or to progressive annihilation". That Pius XII remained silent about the Holocaust, as the writer Rolf Hochhuth had been claiming since 1963, trying to influence the public debate in Germany, has just been definitively refuted by facts. 

New perspectives on Pius XII

On the other hand, also in the world of fiction there has been a change of trend in recent years; in addition to some other films, in Germany, the First Channel (ARD) of public television produced between 2009 and 2010 a miniseries that vindicates the role of Eugenio Pacelli, as Nuncio, as Cardinal Secretary of State and also as Pope Pius XII: Gottes mächtige Dienerin (The powerful servant of God), is an adaptation of a novel published in 2007 and narrated from the point of view of Sister Pascalina Lehnert, although it focuses on Pius XII's debate with his own conscience. In the exclusive interview The director, Marcus O. Rosenmüller, told me during the filming that "the Pope found himself in a tremendously difficult historical situation and had to weigh the various arguments in order to act correctly. Our film tries to translate his reflections into images; for example, after the Utrecht raid in July 1942, due to the bishop's protests against the deportations of Jews, Pius XII throws, page by page, a document he had already written into the kitchen stove". 

Marcus O. Rosenmüller commented on the biased versions of Pius XII that have been given for some time now: "The accusation of anti-Semitism made against Pacelli seems to me to be absolutely absurd; it is mere provocation. We are presenting a Pope who was intellectually opposed to National Socialism and who, because of certain events - such as the deportations in the Netherlands - did not find it easy to know what the right decision was. Since he was also a diplomat to the marrow of his bones, it is possible that this diplomacy made it somewhat difficult for him to act. But we also strive to take into account the time in which he lived. To demand of the Vatican and in particular of Eugenio Pacelli that they should have seen everything from the beginning with crystal clarity is an anachronism. The "Hitler" phenomenon is also the phenomenon of his underestimation: for a long time, English and French politicians underestimated the dimension of Nazism. When Hochhuth claims that the whole world was against Hitler and only Pius XII turned a deaf ear to those who sought help, he is saying something simply untrue".

Perhaps these fictional works may eventually reverse the distorted image that, almost 60 years ago, provided another work of fiction of a Pope who not only did not remain silent in the face of genocide, but who made efforts to save as many as possible; and who succeeded precisely by doing so in a silent way.

Photo Gallery

Cathedral of Santiago de Compostela

The famous botafumeiro takes flight again in this holy year. After the pandemic, the Way of Saint James recovers the numerous pilgrims.

Omnes-August 2, 2022-Reading time: < 1 minute
Evangelization

Justice for Father Dall'Oglio after his kidnapping in Syria

Francesca Peliti's book on the Italian Jesuit Father Paolo Dall'Oglio, kidnapped nine years ago in Syria, was presented at the National Federation of the Italian Press.

Antonino Piccione-August 2, 2022-Reading time: 4 minutes

"Paolo Dall'Oglio and the community of Deir Mar Musa", the book by Francesca Peliti (published by Effatà) was presented yesterday in Rome at the Federazione Nazionale della Stampa Italiana (FNSI). Present with the author were: Cenap Aydin, director of the Tiberian Institute - Center for Dialogue; Immacolata Dall'Oglio, sister of Father Paolo; Giuseppe Giulietti, president of Fnsi; Father Federico Lombardi, president of the Joseph Ratzinger-Benedict XVI Vatican Foundation; and Riccardo Cristiano, Vaticanist.

Nine years without Paolo Dall'Oglio

Nine years after his death, "we have continued to think of Paolo Dall'Oglio and to hope. In the meantime - reads the preface by Father Federico Lombardi - we could not help but wonder countless times about the fate of the Community of Deir Mar Musa founded by him, which has continued on its way, far beyond what many would have expected. Why and how? Why and with what perspectives? This book tells us and explains many things, rightly giving the main space to the personal testimonies of all the members of the Community who have been part of it up to now, or of others who have participated more deeply in its trajectory over the years. Paul is very much present, as the origin, guide and inspirer of this extraordinary adventure, and also with his letters. But there is more than him. And that is precisely why the Community is still there.

Over many years, Father Paolo's theological and spiritual vision has engaged a great number of people, making a mark on them by changing the course of their lives. Since 1982, the monastery of Mar Musa al-Habashi, or St. Moses the Abyssinian, has become a point of reference for the Islamic-Christian dialogue. It has gone through many transformations, surviving war, the threat of Isis and the kidnapping of its founder in Raqqa on July 29, 2013.
The book tells their story through the voices of the protagonists. "It is a journey that began at the hand of Father Paolo, but did not end with his disappearance. "On the contrary," point out the organizers of the book presentation, "in these writings the Community renews a vow of faith that transcends historical events to put the thought of its founder back at the center."

Thetimonies and letters

In addition to the testimonies of the monks, nuns and lay people who in various ways have been part of this story, some letters that Father Paolo sent to friends during the early years accompany part of this journey. There are twelve letters in all, the first in 1985, the last in 1995: it is his account of that period. Francesca Peliti wanted to include them among the testimonies regardless of time, so that through the words of Father Paolo the past returns to the present.

"Since the day Paolo Dall'Oglio, then a young Jesuit, discovered, in an ancient guidebook in Syria, the existence of Deir Mar Musa al-Habashi," Peliti explains, "there have been many people whose existence has been changed by their encounter with that place, that project, that vocation. Mar Musa has always had the power to attract even those who did not have a clear vision of their faith. It has always had the power to evoke the call, the strong and special vocation for the values it embodies and for which Paolo Dall'Oglio has become the spokesman."

First followers of Paolo Dall'Oglio

In the story of Jaques Mourad, the first monk who together with Dall'Oglio founded the community of Deir Mar Musa, the importance of the vertical dimension emerges, of the relationship with the Absolute that motivates and gives meaning to everything. "The fact of living in the nothingness attracted me," are his words, "it was the realization of a very ancient dream, because for me the desert is the place where I can experience a free encounter with God."

Other testimonies focus more on the physical dimension of being and doing together, on the monastery as a place of passage and formation, a stage of an itinerary susceptible to the most diverse landings and directions. "The accounts of some vocational events are impressive," Father Lombardi points out, "it's not Paul, it's not the charm of a place. It is God. But the path is very demanding. For most Christians in the East, you can live with Muslims, but it is difficult to really dialogue with them, it is difficult to love them as God loves them in Jesus Christ. However, this is the real great novelty that Paul came to sow in the land of Syria".

The community today

At present, the Community of Deir Mar Musa has 8 members, 1 novice and 2 postulants, in addition to the laity who collaborate in the monasteries of Deir Maryam al-Adhra in Sulaymanya, in Iraqi Kurdistan, and of Santissimo Salvatore in Cori, Italy.

As for the kidnapping of Father Dall'Oglio, the siblings Francesca and Giovanni recently requested the creation of a parliamentary commission of inquiry to investigate what happened nine years ago. Since then, there has been no news: a "request for clarifications and official investigations that is now unavoidable", through a parliamentary instrument that, also because of its political relevance, "could allow us to get to the truth".

A matter on which silence has fallen too soon, also due to the widespread belief that Dall'Oglio was killed by his kidnappers. However, there are still many unclear points, starting from the fact that no one has yet claimed authorship of the action. And again: the motive for the kidnapping, the identity of the perpetrators - the men of the self-styled Islamic State? -and, in the hypothesis of murder, the failure to find the body.

A parliamentary committee

A few days after the request for the creation of the parliamentary commission, the President of the Republic, Sergio Mattarella, signed the decree dissolving the Senate of the Republic and the Chamber of Deputies. The hope is that already during the election campaign, which promises to be more polarized and divisive than ever, all the political forces and their respective leaders will find at least a point of agreement and commit themselves so that the new Parliament will adopt as one of its first measures precisely that of creating the commission on the dramatic story of a truly "great" person, because great was his life, his word, his style, in the sign of peace and dialogue in the midst of differences.

The Middle East, once a Christian land, is now inhabited by a Muslim crowd in which Christian communities are on the verge of disappearing. But the dream of a monastic community in which Catholics, Orthodox and Muslims can live together in harmony does not disappear. In the clarity of faith and strengthened by the visionary courage of all the followers of Father Dall'Oglio.          

The authorAntonino Piccione

Culture

Summer School of astrophysics... at the Vatican

Twenty-five young astronomers from all over the world will be able to participate in the Vatican summer school next June 2023. This is one of the initiatives of The Specola VaticanaThe Catholic Church's Astronomical Observatory and scientific research center, which reopens its doors after the pandemic.

Leticia Sánchez de León-August 2, 2022-Reading time: 5 minutes

The Summer Schools -The Specola Vaticana is back in operation after the pandemic, after five years of being inactive for five years. stand by. The next astrophysics course (the eighteenth edition, by the way) is scheduled for June 2023 and will host twenty-five young astronomers from all over the world for four weeks at one of the Specola's sites, in the town of Castel Gandolfo, very close to Rome.

What is the Specola Vaticana

– Supernatural Specola ("specula" in Latin, from the Italian verb specere "to look at, to observe") Vatican is the Astronomical Observatory and scientific research center of the Catholic Church and one of the oldest astronomical observatories in the world: its history begins in the mid-sixteenth century, when in 1578 Pope Gregory XIII ordered the erection of the Tower of the Winds and invited numerous Jesuit astronomers and mathematicians to prepare the calendar reform promulgated in 1582.

Next June 2023, twenty-five young astronomers will join the more than 400 who have already gone through the Vatican's scientific research programs. This year, the theme of the VOSS (Vatican Observatory Summer School) is "Learning the Universe: Data Science Tools for Astronomical Surveys".

As telescopes have become more powerful and measurement tools more sensitive, the amount of astronomical data scientists need to understand has grown dramatically. Large astronomical surveys have already made thousands of measurements. Thanks to technological and computational progress, new observatories, such as the Rubin Observatory, will produce catalogs of tens of billions of stars and galaxies and trillions of different measurements.

Summer School 2023

The Summer School The 2023 Vatican Council aims to assist the field of science in this regard: by introducing the concepts of Big Data y Machine LearningIn addition, a hands-on experience of data analysis of the observations made will be explored, allowing students to use these data for their own astronomical projects. In addition, the teachers of the summer schools are always prominent astronomers from the most prestigious observatories and universities in the world, such as Vera Rubin or Didier Queloz, winner of the 2019 Nobel Prize in Physics.

The Summer School is open to advanced undergraduate astronomy students and PhD students from all over the world. Most of the selected students come from developing countries. Classes are free of charge and additional financial support is provided by the benefactors through the Vatican Observatory Foundationwhich ensures that all accepted students are able to participate.

The Vatican Observatory Summer Schools have been held since 1986 and are one of the most important initiatives of the Specola. Since their foundation, almost 40 years ago, they have always received the maximum support from the Popes and the participants have always been able to greet the Pontiff during their stay in Italy. In addition to the Summer SchoolsThe Specola also regularly hosts academic conferences, as well as outreach events open to the public.

The history of Specola

The foundation of the Vatican Observatory officially took place with the motu proprio. Ut mysticam of Leo XIII of March 14, 1891. After the foundation, the observatory was equipped with an initial rotating dome of three and a half meters, to which three more were added in a few years, together with more modern instrumentation acquired through donations. Two years later, the Specola was equipped with a heliograph for photographing the Sun, placed on the terrace of the Vatican Museums (later moved to the terrace of the present-day Mater Ecclesiae Monastery where Benedict XVI resides). In 1909, a large refractor was placed on top of the tower adjacent to the Palazzina Leone XIII, protected by a dome of more than eight meters.

One of Specola's first important scientific achievements was its collaboration in the international project Carte du Ciel, the first photographic atlas of the stars. La Specola collaborated with 21 other observatories around the world to complete the mapping of the sky. To carry out this major scientific endeavor, it was necessary to equip La Specola with a large telescope. The San Juan Toweralso located within the walls of Vatican City, where an 8-meter rotating dome was built.

Changes of location

In the late 1920s, the increasing illumination of the city of Rome made it increasingly difficult to observe the sky. The observatory was then moved to the Papal Palace of Castel Gandolfo. The new facility, completed in 1935, was equipped with the most powerful means, such as an astrograph, laboratories for the study of meteorites and a large library. Years later, a Calculation Center was installed for increasingly advanced astrophysical research.

In the 1970s, the same problem that had forced the Specola to move from Rome to Castel Gandolfo arose again with the increase of artificial lighting in and around the town. The Specola again began the search for a site to house a new observatory, finally opting for Tucson, Arizona. The Vatican Advanced Technology Telescope (VATT) in Arizona was inaugurated in 1993 and is equipped with an advanced telescope and a series of astrophysical laboratories.

Specola's goal: to serve science

Some might wonder why the Vatican is interested in astrophysics and whether it was really necessary to "set up" a whole observatory to study the stars and meteorites. Along these lines, on the occasion of the Year of Astronomy (2009), the Vatican newspaper, L'Osservatore Romano, conducted an interview with the Jesuit Guy J. Consolmagno, the current director of the Specola, who answers some of these questions: "When Pope Leo XIII created the Specola Vaticana, one of his motivations was to show the world that the Church supports and promotes true science. And to fulfill this mandate we are not only obliged to do our scientific work, but also to make it public and share it."

"The science -he adds- is exactly the same. We obey the same scientific laws and publish in the same journals. The difference is in the motivation. We do not work to make money or to gain personal prestige. We simply work for the love of science. And, of course, that is what many other scholars would like to do as well, but it is wonderful that here, in the Vatican, we can fulfill this desire without having to face so many other problems.

A freer science

It may sound idyllic and unrealistic, but the truth is that, as a Vatican institution, researchers working at Specola obtain funding for their projects through the Vatican Observatory Foundation so they don't need to compete with other observatories for government funds: "Those working at NASA have to continuously report the results and progress of their research in order not to lose their funding. We, on the other hand, can devote ourselves to long-term scientific research, which also requires several years of work before a result is achieved.". In addition, "we can work on what we find most interesting and not on projects that are imposed on us by potential financiers. and devote ourselves to research that may last five, ten or even fifteen years."

The authorLeticia Sánchez de León

The Vatican

Pope Francis to travel to Kazakhstan

Despite the tiredness that Pope Francis has shown in recent weeks, he has finally decided to travel to Kazakhstan next September.

Javier García Herrería-August 1, 2022-Reading time: 2 minutes

The director of the Vatican press room, Matteo Bruni, has announced that Pope Francis will travel to Kazakhstan from September 13 to 15. Invited by the civil and ecclesiastical authorities, the Pope will make a pastoral visit and will also participate in the VIIth Congress of World and Traditional Religionsin the city of Nur-Sultan.

At the press conference on his return trip from Canada, Pope Francis commented on his willingness to make this trip: "Kazakhstan, for the moment, I would like to go: it is a quiet trip, without so much movement, it is a Congress of Religions," he said.

Objectives of the congress

The congress aims to collaborate in the establishment of peace, tolerance among religions, confessions, nations and ethnic groups. To this end, it cooperates with international organizations and structures aimed at promoting dialogue between religions, cultures and civilizations. Among its objectives is "to prevent the prevalence of the thesis of the clash of civilizations, expressed in the opposition of religions and the increased politicization of theological disputes, as well as attempts to discredit one religion by another".

Three months ago Omnes had the opportunity to interview Monsignor José Luis MumbielaBishop of Almaty, Kazakhstan's most populous city, and president of the country's bishops' conference. On that occasion he underlined the enthusiasm that the trip aroused for Catholics: "For the Catholic Church it is always a joy. An ordinary Father does not need special reasons to see his children. He is always welcome. But obviously, the historical circumstances of Kazakhstan and countries close to Kazakhstan (Ukraine, Russia) make this trip very significant. Taking advantage of the International Congress, which seeks precisely to promote peace and harmony between religions and different cultures. It is precisely what the Pope wants to spread, in a world that is suffering the complete opposite. The historical circumstances are conducive to this. It is a very beautiful coincidence".

Evangelization

Perez TenderoI see that there is a great thirst for the Word of God".

Manuel Perez is a biblical scholar who teaches at the seminary of Ciudad Real. Now his classes have been uploaded to youtube and have achieved a more than remarkable success. We chatted with him about this event.

Javier García Herrería-August 1, 2022-Reading time: 3 minutes

Manuel Perez Tendero was born in Urda (Toledo) in 1966. At the age of 16 he entered the seminary of Ciudad Real, studied theology and another three years in the Pontifical Biblical Institute of Rome. After his priestly ordination, he taught Sacred Scripture classes at the seminary of Ciudad Real, where he was also the rector. For some months now his classes have been available on the internet and have been surprisingly well received.

When and why did you decide to share your Scripture classes on YouTube?

- It was on the occasion of the pandemic, and thanks to the initiative of a seminarian. Until I started the channel, I taught at the seminary and at the Diocesan Institute of Theology. At the beginning the videos were about the Gospel of the following Sunday, but soon I chose to record more systematic and structured series: the Gospel of Mark or Luke, books of the Old Testament (Genesisthe Novels), the Apocalypse...

What was the reason for the change?

- When it seemed that the pandemic was ending and we were released from confinement, we had to decide whether to continue with the channel or leave it. When we decided to continue, we thought it would be interesting to do something more systematic, taking the books of the Bible as a reference.

Do you spend a lot of time preparing the videos, and do you consider the time you spend teaching online to be well spent?

- There is a long term preparation: the one that has given me these thirty years of being a priest and a teacher. On the other hand, there is a short-term preparation: I have to spend some time preparing each recording and the recording itself. For me, it is a worthwhile job, but I would not do it on my own if it were not for the encouragement and help of others.

Why did you study Sacred Scripture? What do you enjoy most about studying and teaching the Bible?

- At the end of my seminary studies, I was sent to Rome to study. The fact of studying Sacred Scripture was due to the lack of professors of that subject in our Seminary.

What I like the most? To know the Scriptures is to know Christ, says St. Jerome. Christ, the Word of God, is what I like most. Also, the precise human aspect of the Bible: the stories, the profound themes, the forms of expression. The mystery of the Word, which has so much to do with our life and our faithThe main beauty of this is the main beauty.

What do you consider the biblical knowledge of the average Catholic to be like? What do you think your channel brings to it? How do you explain that such long videos are being so well received?

- I believe that we are improving among Catholics. I see, above all, that there is a great thirst for the Word of God. Of course, there can be a mismatch between what the specialists publish and other more popular books on spirituality. I believe that an approach to the Bible that is profound and, at the same time, sapiential, believing, is necessary. This sapiential, believing reading, which raises questions, is what we try to contribute from our channel.

Trailer of the course Captivated by the Word

Some may be surprised to find such well shot and edited Bible videos. What's the secret?

- The secret lies in Martin, who is the editor; it lies in his biblical and computer skills; it lies, above all, in the passion that all of us who work on it put into it.

Surely in these years of channel, with several thousand subscribers and about a hundred videos. Can you share with us some fruit of your YouTube channel especially striking or significant?

- One of the fruits is that I have been able to meet some people and communities who have called me to give Exercises or a Conference. Perhaps, the best fruit is in the fraternal words of so many believers -some of them non-Catholics- who encourage us to continue; many of them, with a sincere prayer. Months ago, in a town of Ciudad Real, a lady whom I did not know came up to me and greeted me with a big smile and said very loudly: "Captivated by the Word!

If our readers want to start their scriptural training with your channel, where would you recommend them to start?

- You could start with a simple book, such as Ruth. Then, we could move on to a book like Genesis, which has 4 videos. There is also Revelation, very current and not so difficult, which has 3 videos. Then, I would start with the Gospel according to Mark, to work slowly on the itinerary of Jesus and the mystery of the Gospels.

Summer Masses

Summer vacations allow for one of the most impressive and necessary faith experiences for faith to take firm root: going to a different parish and thus experiencing the Catholicity of the Church.

August 1, 2022-Reading time: 2 minutes

Summer vacations allow for one of the most impressive and necessary experiences of faith to take firm root: that of the catholicity of the Church. Going to a parish different from the usual one or participating in international meetings such as the next European Youth Pilgrimage, which will gather thousands of boys and girls from August 3 to 7 in Santiago de Compostela.

These are unique opportunities to discover how Christ himself is uniquely present in so many different communities throughout the world.

I confess that I love to "taste" the Masses in the towns and cities I visit, because in them I always discover God and the Church in a new and surprising way.

I love to notice how the community is arranged in the pews, how the faithful are dressed, how they decorate the altar, how the readings sound in another accent or in another language, discover local customs, listen to familiar songs with a different nuance and even do a full-fledged Mr. Bean trying to follow aloud a song absolutely unknown to me.

It is a way of feeling like one more, a member of the one Catholic Church.

Thanks to my childhood vacations, I learned the Nicene-Constantinopolitan Creed - the long one, so to speak - because it was the custom of the parish priest in the village where I was spending my summer holidays to proclaim this version of the profession of faith instead of the Apostolic (the short one) that was recited in my usual parish. And how much I have marveled at this theological jewel ever since!

I am also fascinated by listening to the most diverse homilies -forgive me for being a "freak"-. However long or short, however profound or superficial, however documented or improvised, in all of them I discover Christ the master in the figure of the priest, who stands out above human gifts and shortcomings.

If, on top of that, the temple is a historical-artistic monument or its architecture or images awaken the devotion of the faithful, the celebration can be highly enriching.

To give peace to someone you see for the first time, but in whom you discover a brother, to receive communion in a line of strangers while feeling like family. One Spirit, members of one body, precious experience of the communion of saints.

The experience is very similar when I have had the good fortune to participate in pilgrimages to international shrines (Fatima, Lourdes, Guadalupe...) or in events convoked by the Universal Church (WYD, Pope's audiences...).

I recommend parents to send their children to this kind of meetings because our teenagers and young people, for whom the group is so important, feel like weirdos for belonging to the Christian people. The experience of seeing thousands, hundreds of thousands or even millions of young people who unashamedly profess their faith, who live the joy of knowing they are children of God, who share a spiritual outlook on today's world, in the midst of their doubts and stumbling blocks, makes them change that attitude of rejection typical of the secularized society in which they live.

The Church is not a mere sum of particular Churches, as Paul VI taught us in Evangelii nuntiandibut a single one which, "having its roots in the variety of cultural, social and human terrains, takes on diverse aspects and external expressions in every part of the world".

You know, this summer, wherever you are, be sure to go to church, to your church.

The authorAntonio Moreno

Journalist. Graduate in Communication Sciences and Bachelor in Religious Sciences. He works in the Diocesan Delegation of Media in Malaga. His numerous "threads" on Twitter about faith and daily life have a great popularity.

Culture

The pontifical Swiss Guard. History, trade and curiosities

Every May 6, the new members of the Swiss Guard swear an oath of loyalty to the Pope, even at the cost of their own lives. On that day in 1527, 147 guards died protecting Pope Clement VI during the sack of Rome by the troops of Charles V.

Alejandro Vázquez-Dodero-August 1, 2022-Reading time: 4 minutes

They are perhaps the most photographed guards in the world. Their colorful uniforms and their unperturbed faces attract the curiosity of those who come across them at the Vatican. The privilege of guarding the Pope is not easy. Among the requirements that must be met by those who want to be part of this corps are to be Catholic, at least 1.74 meters tall, and have a certificate of good conduct. 

What is the Swiss Guard and what are its competences?

The Pontifical Swiss Guard is a military corps in charge of the security of the Pope and the Holy See. Organically it is an army - the smallest in the world - with just over 100 members. 

Its head is the Roman Pontiff, sovereign of the Vatican City State. It also has a commander with the rank of colonel, the highest military authority of the corps; a vice-commander with the rank of lieutenant-colonel; a chaplain with the rank of lieutenant-colonel; an officer with the rank of commander; three officers with the rank of captain; and the rest are non-commissioned officers and soldiers or "halberdiers".

Like any military corps, it has training systems and procedures for training in tactics and weapons handling. In addition, the Swiss Guard is instructed in the use of the sword and halberd - we will explain their significance below - and is trained as bodyguards for the protection of heads of state.

It controls the four gates of the Vatican: the Holy Office, the Arch of Bells, the Bronze Gate and St. Anne's Gate, where its headquarters are located.

Within the Vatican City State, the majority of the territory is under the responsibility of the so-called "surveillance corps", composed of a little more than a hundred agents from the police or the Carabinieri, distributed throughout the Vatican gardens, the heliport, the museums and other places requiring special vigilance. This body, in coordination with the Swiss Guard, ensures the security of the Holy See. The Swiss Guard specifically protects the Apostolic Palace and the person of the Holy Father.

Naturally, as is the case in any civilized country, the Swiss Guard It is therefore coordinating some of its functions with the Vatican police and the Italian security forces, given the geographical location of the Holy See, and with the authorities of the States and places where the Pope travels in order to achieve a more efficient and secure protection.

What is the genesis of the Swiss Guard?

The Swiss Guard was created at the beginning of the 16th century, when Pope Julius II asked the Swiss nobles for soldiers for his own protection. At that time the Swiss soldiers had a great reputation, demonstrated in the confrontations in the Burgundian wars.

What does the uniform of a Swiss guard look like?

The military uniform of the Swiss Guard is one of the oldest in the world. The current one was designed in the early twentieth century, and was inspired by the frescoes of Raphael. The colors match the livery of the Della Rovere house, to which the man who became Pope Julius II belonged.

It is composed of a morrion - a helmet that covered the head of the ancient knights, somewhat conical and with an almost sharp crest - decorated with a red or white feather depending on the military rank in question. It also has white gloves and breastplate.

The Swiss guard wears tights held at the knee by a golden garter and covered by gaiters depending on the weather and the occasion. This has the triple significance of showing the joy of being a soldier, of fighting and of being at the service of the Pope.

As for the weaponry carried by a Swiss guard, the halberd or sword, which is a medieval weapon similar to a spear, whose tip is pierced by a blade, sharp on one side and crescent-shaped on the other, stands out. Although, of course, the corps also has modern infantry weaponry, pistols, machine guns, submachine guns and assault rifles.

What are the requirements to become a Swiss guard and what is your daily life like?

Not just anyone can join the Pontifical Swiss Guard Corps. Only unmarried, Catholic, at least 1.74 meters tall, between 19 and 30 years of age, with a professional or high school degree, with Swiss citizenship and in possession of a basic training certificate in the Swiss Armed Forces with a certificate of good conduct. 

On our own website -www.guardiasvizzera.ch- can learn more about what it means to be a Swiss guard and what are the requirements for membership in the corps.

Every May 6, the new recruits swear an oath of loyalty to the Pope, even at the cost of their own lives. On that day in 1527 147 guards died protecting Pope Clement VI during the sack of Rome by the troops of Charles V, and since then that is the date chosen for the entrance of the new candidates.

It is an office in which there is a certain rotation, so that those admitted spend a few years in the Holy See and after some time return to their countries of origin, usually Switzerland.

The life of a Swiss guard is a very normal life. Working days of about nine hours, and with holidays and vacations according to the rotation shifts. The basic monthly salaries are somewhat more modest than what an Italian soldier would earn.

In short, an ordinary life, in which, of course, everyone establishes their own social relationships and even - there are already several cases - there are marriages of Swiss Guardsmen with Italian fiancées whom they met precisely during their military tour in Vatican City.

The Vatican

Francis' feminism, key to reading his trip to Canada

As is customary on papal trips, Francis held a press conference on his return to Rome. A few questions shed light on the keys to this trip to Canada.

Fernando Emilio Mignone-July 31, 2022-Reading time: 6 minutes

Translation of the article into Italian

Translation of the article into English

The Pope gave a interpretive key of his Canadian teachings by answering reporters when he flew from Iqaluit to Rome on the evening of July 29. This trip to Canada, he explained, was closely linked to the figure of St. Anne, to the "dialectal" transmission of the faith, which is feminine because the Church is mother and spouse. 

I spoke, he said, "about old women, about mothers and about women. And I stressed that the faith is transmitted 'in the dialect' of the mother, the dialect of the grandmothers... This is very important: the role of women in the transmission of the faith and in the development of the faith. It is the mother or the grandmother who teaches how to pray, to explain the first things that the child does not understand about the faith... the Church is woman. This I wanted to say clearly with St. Anne in mind." He added a biblical reference, 2 Maccabees 7, where "it says that the mother encouraged in motherly dialect" her children to accept martyrdom.

Grandparents

Indeed, on July 26, Francis spoke of the transmission of culture and faith in his homily before thousands of families in a stadium in Edmonton: "We are here thanks to our parents, but also thanks to our grandparents... They were often the ones who loved us without reserve and without expecting anything from us; they took us by the hand when we were afraid, reassured us, encouraged us when we had to decide about our life. Thanks to our grandparents we received a caress from history.

Many of us have breathed in the home of our grandparents the fragrance of the Gospel, the strength of a faith that has the flavor of home. Thanks to them we discover a familiar, domestic faith; yes, it is like that, because faith is essentially communicated in this way, it is communicated 'in the mother tongue', it is communicated in dialect, it is communicated through affection and encouragement, care and closeness".

"This is our history to be guarded, the history of which we are heirs; we are children because we are grandchildren. Grandparents imprinted on us the original stamp of their way of being, giving us dignity, confidence in ourselves and in others. They passed on to us something that can never be erased.

Caring for the family

"Are we children and grandchildren who know how to guard the wealth we have received? Do we remember the good teachings we have inherited? Do we talk to our elders, do we take the time to listen to them? In our homes, more and more equipped, more and more modern and functional, do we know how to set up a worthy space to preserve their memories, a special place, a small family shrine that, through images and beloved objects, also allows us to raise our thoughts and prayers to those who have gone before us? Have we kept the Bible or the rosary of our ancestors?

Pray for them and in union with them, take time to remember them, preserve their legacy. In the fog of oblivion that assails our fast-paced times, brothers and sisters, it is necessary to take care of the roots."

Lac Sainte Anne

On the evening of July 26, the Pope was one more pilgrim at the sanctuary of Lac Sainte Anne, a meeting place for the natives. There he returned to the subject at hand.

"I think of the grandmothers who are here with us. So many of them. Dear grandmothers, your hearts are fountains from which the living water of faith flows, with which you have quenched the thirst of children and grandchildren. I admire the vital role of women in the indigenous communities. They occupy a very important position as blessed sources of life, not only physical but also spiritual. And, thinking of their kokum (grandmother in Cree language), I think of my grandmother. From her I received the first proclamation of the faith and learned that the Gospel is transmitted in this way, through the tenderness of care and the wisdom of life.

Faith is rarely born reading a book by ourselves alone in a living room, but is spread in a family atmosphere, transmitted in the language of mothers, with the sweet dialectal chant of grandmothers. I am glad to see so many grandparents and great-grandparents here. Thank you. I thank you, and I would like to say to all those who have old people at home, in the family, you have a treasure! They guard within their walls a source of life; please, take care of them as the most valuable inheritance to love and guard".

Healing wounds

"In this blessed place, where harmony and peace reign, we present to you the dissonances of our history, the terrible effects of colonization, the indelible pain of so many families, grandparents and children. Lord, help us to heal our wounds. We know that this requires effort, care and concrete deeds on our part. But we also know, Lord, that we cannot do it alone. We entrust ourselves to You and to the intercession of your mother and grandmother. ...mothers and grandmothers help to heal the wounds of the heart.

The Church is also a woman, the Church is also a mother. In fact, there has never been a time in its history when the faith was not transmitted, in the mother tongue, by mothers and grandmothers. On the other hand, part of the painful legacy we are facing is born out of having prevented indigenous grandmothers from transmitting the faith in their language and culture. This loss is certainly a tragedy, but your presence here is a testimony of resilience and of restarting, of pilgrimage towards healing, of opening the heart to God who heals our community being."

Sainte Anne de Beaupré

On July 28, at a Mass for reconciliation at the Shrine of St. Anne in Beaupré, Quebec, Francis commented on the Gospel of two disenchanted disciples on their way to Emmaus.

 "Let us break the Eucharistic Bread in faith, because around the table we can rediscover ourselves as beloved children of the Father, called to be brothers and sisters. Jesus, breaking the Bread, confirms the testimony of the women, whom the disciples had not believed, that he is risen! In this Basilica, where we remember the mother of the Virgin Mary, and where there is also the crypt dedicated to the Immaculate Conception, we must emphasize the role that God wanted to give to women in his plan of salvation. St. Anne, the Blessed Virgin Mary, the women of Easter morning indicate to us a new path of reconciliation, the maternal tenderness of so many women can accompany us - as Church - towards newly fruitful times, in which we leave behind so much sterility and so much death, and place at the center Jesus, the Crucified Risen One."

Two Canadian women 

Of the eight women who asked questions at the air press conference, the first two were Canadian. The answers are translated from Italian.

Jessica Deera descendant of survivors of the residential schools, wanted to know why the Pope had missed the opportunity to publicly reject doctrines and papal bulls from the time of the conquistadors, which led to Catholics taking possession of indigenous lands and considering their inhabitants as inferior. 

The Pope referred to the words of St. John Paul II condemning African slavery during his visit to Gorée Island, Senegal (February 22, 1992): [Isola di Gorée, la porta del non ritorno].); to Bartolomé de las Casas and St. Peter Claver; to the colonialist mentality of then and now, and to indigenous values. He ended with the following.

Pope Francis... "This 'doctrine of colonization'... is bad, it is unfair. It is also used today, perhaps with kid gloves... For example, some bishops of some countries have told me: 'In our country, when we ask for a loan from an international organization, they put conditions on us, also legislative, colonialist conditions.

To give you loans they make you change your lifestyle a little bit.' Going back to the colonization... of America, that of the English, French, Spanish, Portuguese: there are four (colonial powers) for which there has always been that danger, indeed, that mentality, 'we are superior and these Indians don't count', and this is serious.

That is why we must work on what you say: to go back and make healthy... that which has been badly done, knowing that even today there is the same colonialism. Think, for example, of a case, which is worldwide... the Rohingya, in Myanmar: they do not have the right to citizenship, they are of a lower level. Also today. Thank you very much".

Canadian Press

Brittany HobsonFrom the Canadian Press news agency: "Good afternoon, Pope Francis. You have often said that it is necessary to speak clearly, honestly, directly and with parresia. You know that the Canadian Truth and Reconciliation Commission has described the residential school system as 'cultural genocide', and this expression has been corrected to simply 'genocide'. People who have heard your words of apology this week have lamented the fact that the term genocide was not used. Would you use this term or would you acknowledge that members of the Church have participated in this genocide?"

Pope FrancisIt is true, I did not use the word because it did not come to my mind, but I described genocide and I apologized, I apologized for this work which is genocide. For example, I also condemned this: to take away the children, to change the culture, to change the mind, to change the traditions, to change the race, let's say, a whole culture. Yes, it's a technical word - genocide - but I didn't use it because it didn't occur to me. But I described that it was true, yes, it was genocide, yes, yes, yes, relax. You say that I have said that yes, it was a genocide. Thank you."

This last answer is going to be something to talk about in Canada. We will have to see if all of the above will also be talked about. Omnes will report.

The World

Summary of the Ignatian Year on the feast of St. Ignatius

On July 31, together with the feast of St. Ignatius, the Ignatian Year, which began on May 20, 2021, comes to an end. An important date, because it corresponds to the 500th anniversary of the beginning of the adventure of Ignatius of Loyola, at the time a Basque soldier who fought in defense of Pamplona, attacked by the French.

Stefano Grossi Gondi-July 31, 2022-Reading time: 5 minutes

The conversion of St. Ignatius originated from a dramatic episode. A cannonball shattered his legs and throughout his life Ignatius walked with a limp. But the most remarkable effects were in his heart, with a long evolutionary process that changed his way of seeing the world and opening himself to a future he had not even imagined before. The paradox is that an episode that at first glance seems like a personal drama, ending his military career as a messenger boy, is actually the beginning of a journey that pushes a man closer to God and opens a new path for him within the Church.

The Ignatian Year

In May 2021, the beginning of the ceremonies was celebrated in Pamplona, where it all began. And it was the Superior General of the Society of Jesus, Father Arturo Sosa, who led the solemn act that began the course of events.

Among them, an itinerary for young people called "From Pamplona to Rome, in the footsteps of St. Ignatius," an opportunity to explore Ignatius' journey of conversion in an experiential way. Then, in June 2021, a prayer to entrust to God the journey of the Euro-Mediterranean Province of the Society of Jesus was celebrated on the anniversary of the day Ignatius began to recover from the danger of death that had followed the leg wound he had suffered in battle. In addition, a traveling summer camp for young people was held in the mountains of northern Albania in July 2021.

In March 2022, the anniversary of the canonization of St. Ignatius and St. Francis Xavier, there was a pilgrimage to "La Storta" outside Rome. In April, there was a three-stage pilgrimage from Formia to Rome, following in the footsteps of Ignatius, who had landed in Gaeta, near Formia, for his first journey to Italy. The closing act is the Mass in the Church of the Gesù in Rome on July 31, 2022, on the Solemnity of St. Ignatius. To these events that are now commemorated, we can add another important event that recalls the life of St. Ignatius of Loyola: his first stay in Rome in March-April 1523. He then left for Jerusalem, where he stayed for about twenty days in September 1523.

The Ignatian Year not only took place in Italy, but there were initiatives in various parts of the world: from the United States to France; from Hungary to Latin America and then also Africa.

In the footsteps of Ignatius

In this year dedicated to St. Ignatius, we will retrace in some way his journey, which from the beginning was distinguished by its Marian character: his stop at the famous sanctuary of Montserrat took the form of a true military vigil dedicated to the Virgin, and like an ancient knight he hung his military vestments in front of an image of the Virgin Mary. Later, from there, on March 25, 1522, he entered the monastery of Manresa, in Catalonia. And in the cave of Manresa he decided to write the Spiritual Exercises, an instrument of modern devotion that has become a characteristic of Jesuit spirituality. 

At that time he also changed his name from Inigo to Ignatius, probably because of his devotion to St. Ignatius of Antioch. Father John Dardis, director of the Office of Communication at the Jesuit General Curia, recalls one of the lessons Ignatius taught: "When you love, you are vulnerable: if you don't accept your wounds, your vocation remains a lie: Learning to let go of defense mechanisms is not easy, and Ignatius' discovery was precisely that he could be vulnerable and loved at the same time. His struggle consisted in seeking God, in exercising with all his strength to face any obstacle: in Manresa he even had to overcome thoughts of suicide.However, what he won in the end was a sense of trust in the Father's will. Hence the final thought: "If we lose this, we will cease to be the Society of Jesus",

Universal apostolic priorities

The Jesuits in organizing the Ignatian Year have put in first place what Pope Francis has given them for the decade 2019-2020. Here is a summary of the objectives: to point the way to God, particularly through the Spiritual Exercises and discernment; to walk alongside the poor, the excluded of the world in a mission of reconciliation and justice, something very close to the heart of Pope Francis; to accompany young people in a future of hope; to collaborate in the care of the Common Home. This will make known what animates the apostolic thrust of the Society, that is, its spirituality, which is not only for her, but for all those who experience it as true for them.

Some of the priority notes are a great personal love for Jesus of Nazareth, which leads each one to grow towards fullness in humanity; to see God at work in all things and events in history and to respond with magnanimity to the calls that come from reality, that is, from the Lord. 

End-of-year concert

On July 30, the eve of the end of the Ignatian Year was celebrated with a concert by Michele Campanella, in the dual role of concertmaster and first piano, to play Gioacchino Rossini's La Petite Messe Solennelle, composed by the Pesaro-born artist after decades of silence. The term "petite" had a double motivation: the reduced ensemble of two pianos and harmonium and a choir of only 16 singers, but also the attitude of the Christian who becomes small when he dedicates his music to God. The Barber of Seville is far away and Rossini uses for the last time his old style for a new and moving message.

Pope's message

On the occasion of the Ignatian Year, Pope Francis has sent a message highlighting the conversion of St. Ignatius, wishing everyone to live this year as a personal experience of conversion. "In Pamplona, 500 years ago, all the worldly dreams of Ignatius were shattered in a moment. The cannonball that wounded him changed the course of his life and the course of the world. Seemingly small things can be important. This cannonball also meant that Ignatius failed in the dreams he had for his own life. But God had an even bigger dream for him. God's dream for Ignatius was not about Ignatius. It was about helping souls, it was a dream of redemption, a dream of going out into the whole world, accompanied by Jesus, humble and poor.

Conversion is a daily event. It rarely happens all at once. Ignatius' conversion began in Pamplona, but it did not end there. Throughout his life he was converted, day after day. And what does this mean? That throughout his life he put Christ at the center. And he did this through discernment. Discernment does not consist in having certainties from the beginning, but in navigating, in having a compass to be able to take a path that has many twists and turns, but always allowing oneself to be guided by the Holy Spirit who leads us to the encounter with the Lord. In this wandering on earth, we meet others as Ignatius did in his life. These others are signs that help us to stay the course and invite us to convert again and again. They are brothers, they are situations, and God also speaks to us through them. We listen to others. We read situations. We are also pointers for others, showing God's way.

Conversion is always done in dialogue, with God, in dialogue with others, in dialogue with the world. I pray that all those inspired by Ignatian spirituality may make this journey together as an Ignatian family, and I pray that many others may discover the richness of this spirituality that God gave Ignatius.

I bless you with all my heart, so that this year may truly be an inspiration to go out into the world to help souls, seeing all things new in Christ. And also an inspiration to let ourselves be helped. No one is saved alone. Either we are saved in community or we are not saved. No one can teach another the way. Only Jesus taught us the way. We help each other to know and follow this way. And may Almighty God bless you, in the name of the Father and of the Son and of the Holy Spirit, Amen."

The authorStefano Grossi Gondi

The World

Closing of the Ignatian Year

Abel Toraño is the coordinator of the Ignatian Year. In these lines he reflects on the fruits of these months and how the life of St. Ignatius continues to enlighten the men and women of the 21st century. 

Abel Toraño SJ-July 31, 2022-Reading time: 4 minutes

Fifteen months have passed since the beginning of the Ignatian YearThe saint's feast day, May 20, 1521, commemorates the day on which Ignatius was badly wounded in the defense of Pamplona. Fifteen months that have culminated this July 31, the feast of the saint; a time that has served us to make grateful memory of his life and, above all, of the merciful action of God in his person.

For the depth of this change, for all that it meant in his life and for what it would mean in the lives of so many people, we talk about conversion. Conversion that we have not understood as something alien to us, but as a journey of faith that challenges us and shows us a horizon towards which we feel invited to walk.

A decisive conversion

The itinerary of the conversion of the young courtier, Íñigo, has served as a stimulus for us to propose very diverse apostolic initiatives: theology and formation days, proposals for young people in schools, parishes and universities; congresses and exhibitions; important publications such as the Autograph of the ExercisesWe are also involved in prayer and celebrations, pilgrimages and, above all, the practice of the Spiritual Exercises, the spiritual soul of all that we are and do.

At times I have come to wonder if it might not be many things, perhaps too many; but the real question we must answer is another: to what extent have these proposals helped us to walk a path that leads us to God? Have these initiatives been a stimulus to walk towards the summit?

The conversion of Ignatius of Loyola led him to a summit he did not expect: the encounter with God face to face, heart to heart, which led him to "see all things new". The summit, conversion thus understood, is not the end of the road, but the beginning of all newness guided by the Spirit. Where is this newness and how does it show itself in the life of Ignatius as a pilgrim?

A new look

Conversion, that height of the experience of God that matures in an unexpected way in Manresa, will allow Ignatius to see all things from God's gaze. In that gaze are all things called to the most intimate communion, communion in love.

Love that begins with oneself, recognizing one's own limitations and sins and yet always feeling loved and rescued in Jesus Christ, the face of God's mercy.

A gaze that seeks closeness to the world and not its rejection; so that the movement of Love is always to descend, to give itself in a special way in so many situations of lovelessness, misery and injustice that we could call a-theas (without-God).

The incarnated gaze seeks closeness to those people whom Jesus, in the Sermon on the Mount, proclaimed blessed, because God himself did not want to be understood without them. How often our works, even our good works, await recognition and applause!

Learning to love

If we are careless, we are more concerned with feeling good about what we do than with actually doing good to those who need it, regardless of how we feel. Ignatius was learning the difficult lesson of "discreet love", that is, discerning love. That which does not seek self-interest, nor does it fatten the self by hiding in supposed acts of kindness.

The important thing, that to which God moves us is to "help souls"; to help so many men and women to live from the hidden and genuine part of their hearts, there where their truth dwells, there where the true encounters with their neighbors and with God take place. And this, most of the time, happens in the hidden, in silence, in prayer.

Thus wrote the saint of Loyola in 1536: "... being [the Spiritual Exercises] all the best that I can think, feel and understand in this life, both for man to be able to benefit himself, and to be able to be fruitful, to help and benefit many others...".

Friendship

On the occasion of the fourth centenary of the canonization of St. Ignatius (March 12), I felt moved to translate his holiness in terms of friendship: "holiness is friendship. This is how Ignatius lived it and this is how the biblical and ecclesial tradition shows it to us.

Friendship with God in the first place. At the beginning of his conversion, Jesus is for Ignatius the new Lord whom he wishes to serve. This image of God, which in a certain way would be maintained throughout his life, would have to undergo a hard process of purification.

Before the lords of this world it is necessary to make merits, to render an account so that they take you into consideration. Ignatius, sunk in the most severe desolation in the town of Manresa, will feel that God's love is unconditional; that mercy is his first and last word.

That this God, this Lord, does not have to be won, because it is He who loves us first and who seeks us out to call us friends. In the book of the Spiritual Exercises, Ignatius will propose to the retreatant to address God "as a friend speaks to another friend".

Friendship with those with whom we share faith and mission. We know the life and work of Ignatius because he shared them with many people, especially with the first companions who would form the Society of Jesus.

The Ignatian journey

After several years of living together and studying in Paris, Ignatius had to leave for almost a year for health reasons, meeting in Venice. In one of his letters, Ignatius records this reunion with these words: "nine friends of mine in the Lord arrived here from Paris in mid-January".

It is the bond of true friendship that builds us as a community, as a Church. A bond that goes beyond tastes, personal desires and ideas shared by those who are most like-minded.

True friendship makes us appreciate the value and beauty of what is different, what is complementary, what neither I nor my group can or should reach. In true friendship we let the other and the others be who they should be, and we let the Lord work the miracle of communion.

Friendship, finally, with the poorest and neediest. In 1547 Ignatius received a letter from the Jesuits of Padua. They wrote to their Father General expressing the extreme difficulties they were experiencing. The state of hardship was worsening because the founder of the new college had withdrawn most of the financial support necessary to maintain the work.

They write to Ignatius because they need his consolation. The letter Ignatius sends them is a jewel that reveals the intimate (mystical) link between poverty and friendship. The saint writes: "the poor are so great in the divine presence that Jesus Christ was sent to earth primarily for them". And he adds further on: "friendship with the poor makes us friends of the eternal King".

The authorAbel Toraño SJ

Coordinator of the Ignatian Year in Spain

The Vatican

The Inuk face of Jesus Christ. Third stage, Nunavut

Chronicle of the latest events of Pope Francis in Canada. The first balance that can be made of this trip is very positive, both for the Catholics of the country and for public opinion.

Fernando Emilio Mignone-July 30, 2022-Reading time: 4 minutes

Francis came to Canada to listen, as far as possible, to the 1.7 million indigenous people divided into First Nations, Métis and Inuit (the latter numbering less than 50,000). Many of them have suffered many, many abuses, mainly due to misguided education policies, and they are still very hurt. He came to ask their forgiveness. 

In Iqaluit

Mission accomplished. It seems to be leaving many Canadians happy. At his last stop, Iqaluit, he met with about a thousand Inuit, a crowd for this territory of Nunavut, and spent more time than expected listening privately to a hundred of them who had suffered under colonialism. This capital of Nunavut has only eight thousand inhabitants.

In his speech, he especially addressed the young Inuit, who have one of the highest suicide rates in the world. With clear concepts and beautiful comparisons, he encouraged the young Inuk to pull up, not to be discouraged, to ask for advice from the elders, to persevere and to want to change the world. He gave them three pieces of advice: to walk upwards, to go towards the light, and to become a team.

He explained what the freedomIf we want to be better, we must learn to distinguish light from darkness... You can begin by asking yourself: what is it that seems to me luminous and seductive, but then leaves me with a great emptiness inside? This is darkness! On the other hand, what is it that does me good and leaves me peace in my heart, even though it has previously asked me to leave certain comforts and to dominate certain instincts? This is the light! And I keep asking myself, what is the force that allows us to separate within us the light from the darkness, that makes us say 'no' to the temptations of evil and 'yes' to the occasions of good? It is freedom. Freedom that is not doing everything that I like; it is not what I can do in spite of others, but for others; it is responsibility. Freedom is the greatest gift our heavenly Father has given us along with life."

Remembering John Paul II

Twenty years after the World Youth Day in Toronto, he repeated to them a phrase that St. John Paul II said then to 800,000 people: "Perhaps there is no denser darkness than that which enters the souls of young people when false prophets extinguish in them the light of faith, hope and love."

Today's speech was to far fewer people than that homily in 2002. What does it matter? It is the periphery. This will rebalance a Church on the way out, a Church that wants to meet every soul wherever it is. 

The speech was in Spanish, translated in sections by the priest who has been interpreting throughout the trip (the French-Canadian polyglot Marcel Caron), and then a second time into Inuktituk by a local interpreter. 

This is how it ended: "Friends, walk upwards, go every day towards the light, team up. And do all this in your culture, in the beautiful Inuktitut language. I wish you, listening to the elders and drawing on the richness of your traditions and your freedom, to embrace the Gospel guarded and handed down by your ancestors, and to find the Inuk face of Jesus Christ. I bless you from my heart and say to you: 'qujannamiik!' [thank you!]."

Built hope

The Canadian saint François de Laval (1623-1708) is comparable to the Peruvian saint Toribio de Mogrovejo (1538-1606). Both were tireless missionary bishops in a new world. On July 28 in the Quebec cathedral where he is buried, Pope Francis called his namesake, who was the first bishop in New France, a "builder of hope." The bishop of Rome tried to do that by visiting the world's second largest country. He built hope.

He had come here before and Jorge Bergoglio never wanted to be an "airport bishop". He never traveled to the United States until he went, already as pope, in 2015. But he had been to Quebec City as archbishop. He was invited by his friend, the city's then archbishop, Cardinal Marc Ouellet. Bergoglio gave a lecture in 2008 at the Eucharistic Congress of Quebec, which took place on the occasion of the city's fourth centenary.

Now he leaves tired but happy. He was sitting most of the time, due to his knee. But his personal sacrifice and suffering were as inspiring as that of his ailing and elderly predecessor, John Paul II, two decades ago.

Mission accomplished

He, the Canadian bishops and many observers would agree that this path of reconciliation between outraged indigenous people and the Church in Canada is still in its infancy, and that it will take a long time. But the reaction of the indigenous people who received him was very generous.

What can be assured is that once again, providentially, every cloud has a silver lining. In martial arts, it is common to use the opponent's movement to knock him down. Something like that just happened here. When it was thought that the Church would be knocked down, Bergoglio came and took advantage of the move to evangelize. 

In this country, in recent years, the media and politicians have wanted to teach ethics to Christians, and lo and behold, the best known Christian on the planet comes to Canada and talks about religion and morals, with such humility, savoir faireThe Church wins with subtlety and sympathy. The journalists could not believe it, but the media could not make a vacuum for the Pope. They had no choice but to transmit the important events of the visit, and the gestures and messages of a great communicator. Because he came to visit the natives (who are "in fashion"), at their request. And because Francis is Francis. Even his very name is attractive to the men and women of today. And his person, and his perfectly calibrated message, too. He does everything he can to be on the same wavelength as those he visits.

The Pope knows how to sew. The needle of the indigenous boarding schools, a real tragedy (which still remains to be investigated academically, and this will take decades), allowed him to put the thread of Christ into the Canadian social fabric. 

Family

Enrique RojasMany of today's relationships are made of demolition materials".

Psychiatrist Enrique Rojas talks in this interview with Omnes about the hyperconnectedness of "increasingly lost" society, throwaway relationships and the family as "the first psychological space where one is valued for being there." 

Maria José Atienza-July 30, 2022-Reading time: 4 minutes

Enrique Rojas is one of the "head" psychiatrists in our country. Professor of Psychiatry and director of the Spanish Institute of Psychiatric Research, Rojas has just been awarded the Pasteur Prize for research in medicine by the European Development Association.

Author of numerous books on subjects such as depression, happiness, anxiety and love, he has sold more than 3 million books, translated from English into Russian, German, Polish and Italian.

Married to Isabel Estapé, notary of Madrid, and first woman in the Real Academia de Ciencias de Económicas y Empresariales, Enrique Rojas is the father of 5 children, some of whom have followed in his footsteps in the world of medicine or psychology.

You have been involved in psychiatric research and treatment for more than four decades. In this time, have human beings changed their aspirations and points of reference or are we still the same "in different clothes"? 

- The psychiatrist and the psychologist have become the new family doctors. The major psychiatric illnesses, depressions, anxiety, obsessions continue to be treated. But there are three new pathological forms: broken couples, addictions (from cell phones to pornography, including series), and the conversion of sex into a disposable act. 

There is a lot of talk about offices being full and confessionals being empty... Is there a simplification of the work of both? 

- When the world is emptied of God, it is filled with idols: many of them empty of content. The world is tired of lying seducers. 

Is our society more psychologically fragile than before?

- We live in a society bombarded by news that devour one after another. A hyper-informed and interconnected society. But increasingly lost.

In this sense, when the human being lives an openness to transcendence, to God, is he really happier? 

- The meaning of life means having answers to the great questions of life: where we come from, where we are going, the meaning of death. The spiritual meaning of life is key and leads to the discovery that each person is valuable.

Is it better to love when one loves God, when one loves for God? 

- God is Love. In today's loves, the spiritual sense is lacking and many relationships are made of demolished materials.

If there are two terms that are used beyond their possibilities, it is love and freedom. On this plane, is there a definition of love? 

- To love is to tell someone I am going to give you the best I have. Freedom is discovering our possibilities and our limits. My definition of love is this: it is a movement of the will towards something or someone that I discover as a good, as something valuable. 

And, therefore, what do we understand by freedom, and is it not the case that the nature of both is often "beyond" us? 

- Absolute freedom is given only in God; in that essence and existence coincide. We should aspire not to be prisoners of anything... Today we have replaced the meaning of life by sensations. Many people seek quick, immediate experiences of pleasure, one after the other, and in the long run this produces a great emptiness.

Our first-world society has gone from the Enlightenment and the exaltation of reason to that of feeling, even above biology: everyone "is what he feels". Is this situation psychologically sustainable? 

- The Enlightenment was a very important movement in the history of thought that ended in the French Revolution with those three great slogans: liberty, equality and fraternity.

The romanticism of the 19th century was a reaction against the enthronement of reason, putting the affective world first.

Today the answer is the Emotional IntelligenceThe first thing we need to remember is that the first psychological epidemic in the Western world is divorce. Let us not forget that the number one psychological epidemic in the Western world is divorce. 

How to achieve balance between nature and feeling when we understand neither one nor the other?

- Feelings act as intermediaries between instincts and reason. The affective life must be piloted by the intellectual life, but looking for an equation between both ingredients. 

We speak of friends as the family of choice. But is our own family a burden then?

- The family is the first psychological space where one is valued for just being there. Parents are the first educators and the key is twofold: coherence of life and enthusiasm with values that do not go out of fashion.

What is the role of the family in society, is it replaceable?

- A good father is worth a thousand teachers. And a good mother is like a domestic university. To educate is to give roots and wings, love and rigor.

We have not yet finished going through a pandemic that has shaken the entire world. From this situation, as from a war or a conflict, is it better or worse to come out of it? 

- One comes out of the pandemic better if one has really learned lessons from it. All philosophy is born on the shores of death. All happiness consists in doing something worthwhile with one's life.

In the face of these "collective traumas", do individuals and societies change or do they adapt and even proliferate escape routes? 

- We must learn to make a positive reading of all the good things that this society has to offer: from the extraordinary technological advances to an increasingly versatile and innovative medicine or the speed of communications, and so on and so forth. But we must know that there is a truth about the human being and this, at present, is quite blurred.

Culture

Ukraine: A puzzle of religions

Pope Francis consecrated Russia and Ukraine to the Immaculate Heart of Mary on March 25, and entrusted to her "our persons, the Church and the whole of humanity." "Make war cease war and provide the world with peace," the Pope asked. Jesus is the Prince of peace, and he encouraged unity. On his return from Ukraine, Cardinal Czerny said: "Religion can demonstrate the unity that war tends to destroy".

Rafael Miner-July 30, 2022-Reading time: 4 minutes

Translation of the article into English

The Greek Catholic Church counts in Ukraine with about 3,400 parishes, with about 3,000 priests, out of a total of 4,800, and about 1,100 religious men and women (1,300 in total). They constitute 8.8 % of the Ukrainian Catholics, which together with the 0.8 % of the Latins, reach almost 10 % of the Ukrainian population. 

The perception of unity in the Ukrainian nation makes enormous sense in a country of numerous religious traditions, a puzzle in which 60 % of its 41 million people are Orthodox; Greek Catholics 8.8 %; Roman Catholics 0.8 %; Protestants 1.5 %; and "just Christians" 8.5 %.

Faced with some figures about the Orthodox community that have been circulated in some media, Ukrainian priest and journalist Jurij Blazejewski FDP, has reminded Omnes that out of the 60 % of Orthodox, they are "faithful of the Ukrainian Orthodox Church (that of Metropolitan Epiphanius), 24.1 %; faithful of the Ukrainian Orthodox Church of the Moscow Patriarchate (under Patriarch Kirill) , 13.3%; faithful of other Orthodox Churches (e.g., the Patriarchate of Constantinople, the Romanian Patriarchate, etc.), 0.6 %; and as Orthodox without associating with a particular institution, 21.9 %".

The data are as of November 2021, and correspond to the report Specifics of religious and Church self-determination of citizens of Ukraine: trends 2000-2021.about Religion and the Church in Ukrainian society in 2000-2001of Razumkov Center. "This is a high-level survey that has been conducted for 21 years".Jurij Blazajewski, a priest for 10 years, who belongs to the Hogar Don Orione Congregation and is currently studying Institutional Communication at the University of the Holy Cross in Rome.

Differences between orthodox

The Father Constantin, Ukrainian Orthodox, has been in Spain for 22 years. "In our country we have three Churches: one Greek Catholic, one Ukrainian Orthodox, and a third Russian Orthodox. I am a Ukrainian of the Patriarchate of Constantinople."he said.

As to whether there is a common position of the Churches in Ukraine in the face of the Russian intervention, he replied:"There are differences, because on Ukrainian territory there is the Orthodox Church of the Moscow Patriarchate, which is supporting Putin.". In his opinion, "any kind of negotiation is not going to satisfy Russia, because what they want is Ukrainian territory. This is politics. I do not want to intervene in politics. For us, for priests, the main thing is to reach out by prayers to our people, to reassure their hearts and their thoughts. And to pray that this war will end as soon as possible, and there will be as few deaths as possible."he told Omnes.

At the end of the conversation, the new Orthodox Metropolitan Archbishop Bessarion of Spain and Portugal (Ecumenical Patriarchate of Constantinople) joined the conversation and referred to the words of Ecumenical Patriarch Bartholomew. The latter quickly called at the beginning of "this unprovoked attack by Russia against Ukraine, an independent and sovereign state in Europe"., "to His Beatitude Metropolitan Epiphanius, Primate of the Orthodox Church of Ukraine, to express his enormous regret for this flagrant violation of any notion of international law and legality, as well as his support for the Ukrainian people fighting 'for God and for the country' and for the families of the innocent victims.".

Orthodox Patriarch Bartholomew has also made an appeal for dialogue to the leaders of all States and international organizations, and it should be recalled that he was among the first, together with the episcopates of Italy and Poland, to join the cry for prayer requested by Pope Francis.

Catholics in Ukraine, 2nd and 3rd centuries

Catholics are a minority in Ukraine, although they represent almost 10 % of the population if Greek Catholics and Latinos are added. However, "is the largest Eastern Catholic Church in the world in absolute number of faithful. It is also a truly global Church, with its officially recognized structure of dioceses covering four continents (without Africa), with a rich presence among the numerous Ukrainian diaspora throughout the world, especially in Europe, the United States, Canada, Brazil and Argentina."Jurij Blazajewski adds.

The Greek Catholic Church, of Byzantine rite, is one of the Oriental Churches linked to the Catholic Church and to Rome through the Congregation for Oriental Churches. "Christianity reached present-day Ukrainian territories in the 2nd and 3rd centuries".Blazajewski recalls. "For example, the holy martyr Pope Clement died in the Crimea. There are sources about the ecclesiastical structure and the presence of bishops in the Greek city-colonies of the Crimea and the northern Black Sea coast since the 3rd century. The official baptism of the King (Grand Duke) of Kiev, Volodymyr, together with his people took place in 988, at the hands of missionaries sent from Constantinople.".

"Baptismal font for three nations."

"Since then."he adds, "the Ukrainian Church has always functioned as an autonomous metropolis of Kiev under the Patriarch of Constantinople. However, the presence of Latin missions is also remarkable. An interesting fact is that the Metropolis of Kiev never officially broke communion with Rome by a solemn act or document. Thus, all Ukrainian Orthodox Churches and the Greek Catholic Church recognize each other as Churches 'of the one baptismal source of Kiev', which in itself constitutes a solid platform for ecumenical dialogue."as St. John Paul II emphasized during his apostolic trip to the country in 2001.

Ukraine is not only the cradle of Russian Christianity, it is also the "one baptismal font for three nations: Ukraine, Belarus and Russia."Jurij Blazajewski adds. "However, reasoning in terms of nationality is not compatible with the medieval situation, since in Europe the very term nation in the modern sense used today dates back only to the so-called 'Peoples' Spring' in the 1840s". On national precedence, the priest and journalist provides the following information: "Kiev, capital of Ukraine, founded in the 5th century; Moscow, capital of Russia, founded in 1147 by one of the younger sons of the Grand Duke of Kiev.".

The Vatican

The best images of the Pope's trip to Canada

Rome Reports-July 29, 2022-Reading time: < 1 minute
rome reports88

Francis managed to make his 37th international trip despite knee problems.


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

Alder, Nicaraguan seminarian: "The Pope asked us to be courageous".

Alder Harol Alvarez Maltez is a 23-year-old seminarian from Nicaragua who resides at the Bidasoa International Seminary and studies at the University of Navarra. He comes from a Catholic family and has a younger sister.

Sponsored space-July 29, 2022-Reading time: 2 minutes

Thanks to a grant from the Roman Academic Center Foundation (CARF), he was able to study at the Catholic University Redemptoris Mater (Unica), the degree in International Relations and International Trade and graduated in 2019 with good academic results. However, the vocation to the priesthood has always been a constant within him, a seed that grew little by little.  

The turning point was in 2019 during the XI International Youth Forum, organized by the Dicastery for Laity, Family and Life.

"The participants in this meeting had the opportunity to listen to the Holy Father, and in his words the Pope asked us to be courageous and, without fear, to give ourselves to the service of the Lord. Those words were the final impetus that motivated me to take the definitive step to enter the Seminary and leave my professional career," says Alder.

His bishop sent him to Bidasoa. "There is a wonderful richness in this Seminar. Living with seminarians from different countries is an enriching experience for my spiritual, intellectual and cultural formation. For this reason, I would like to thank the benefactors for the great support they give us. Rest assured that you are always in our prayers, and that everything you do will be put to good use for the evangelizing mission of the Church".

Alder, concerned about his country, explains that Nicaragua needs priests who are firmly committed to the evangelizing mission of the Church. Pastors who, with courage and love, proclaim Christ's message of salvation and who, attached to the truth, defend what is just in the face of injustice.

"Following the example given to us by the bishops, the entire Nicaraguan Church must place itself at the service of the needs of the people, knowing how to suffer with the people and accompanying them in important and difficult moments. Poverty, inequality and the lack of individual and collective freedoms are some of the great social challenges of the country", he concludes. 

The Vatican

Social doctrine, St. Anne and St. François de Laval: Second stage of the papal journey

Francis sought to inject hope to the natives, optimism to the priests, and social doctrine to the politicians, in the French-speaking stage of his penitent pilgrimage.

Fernando Emilio Mignone-July 29, 2022-Reading time: 8 minutes

Pope Francis continues his visit to Canada, which he himself has called a penitential pilgrimage. In this second stage in the province of Quebec, the Pope held a meeting with Canadian authorities, the celebration of Holy Mass for natives and other pilgrims in a sanctuary in Beaupré, and Vespers with the clergy and pastoral agents. Today he concludes his visit to this mostly French-speaking province and flies to Iqaluit.

Master class on social doctrine

The Pope first listened to Prime Minister Justin Trudeau and then to the Governor General, of Inuit origin, Mary Simon (representative of Queen Elizabeth II and seated to the right of the Pontiff - in the heart of autonomist Quebec).

Francis delivered a master class on the social doctrine of the Church. That was on July 27 at 5 p.m., before Bergoglio plunged with his popemobile into a bath of people - the thousands of enthusiasts who followed him on a giant screen in the historic park of the Plains of Abraham (where in 1759 the English definitively defeated the French). The speech of the head of the Vatican State was given in a protocol atmosphere. It was clear that the Pope had done his homework. He wanted to be inspired by the Canadian symbol par excellence, the maple leaf.

Already "the native peoples extracted sap from the maple trees with which they made nutritious syrups. With their industriousness they were attentive to safeguarding the earth and the environment, faithful to a harmonious vision of creation... which teaches man to love the Creator and to live in symbiosis with other living beings. There is much to learn from their ability to listen to God, to people and to nature. We need it ... in today's whirlwind ... characterized by a constant "speeding up"which hampers a truly human, sustainable and integral development (see Laudato si'18), which ends up generating a "society of weariness and disillusionment" that needs contemplation, the genuine taste of relationships". 

"The large maple leaves ... absorb polluted air and restore oxygen, marvel at the beauty of creation and ... the healthy values present in indigenous cultures are an inspiration to us all and can help us heal the harmful habits of exploiting ... creation, relationships, time."

He returned for the umpteenth time to ask for forgiveness, deploring past policies of assimilation and disengagement and deculturation (the neologism is mine). He repeated that "it is tragic when some believers, as happened in that historical period, do not conform to the Gospel but to the conveniences of the world. It was a deplorable system promoted by the government authorities of the time" and not by the Catholic, Anglican and Presbyterian churches (one understands). 

In addition to this, the professor of political philosophy made two points. First, that Christians also did a great deal of good. Faith played an essential role in shaping the highest Canadian ideals. Second, that today's authorities may be sinning in the same way. Of course, he said it all very diplomatically, but it is well known that the one who points with the index finger accuses himself with the middle finger, the ring finger and the little finger.

Quoting his beloved Dear AmazoniaThe professor gave a lesson to those present, accusers of the past, on the current ideological colonization. There is "no lack of ideological colonizations today that ... suffocate the natural attachment to the values of peoples, trying to uproot their traditions, their history and their religious ties. It is a mentality that presumes to have overcome 'the dark pages of history'".

For example, in Québec, we often speak about la grande noirceur before 1960. This mentality gave rise to the cancellation culture, that judges the past only in terms of some current categories. Thus a cultural fashion is implanted that standardizes everything and does not tolerate differences, that focuses only on the present moment, on the needs and rights of individuals: it neglects the duties towards the weakest and most fragile: the poor, the migrants, the elderly, the sick, the unborn! Canada is the only country in the world, as far as I know, that does not regulate abortion, that is to say, that admits the law of the jungle on this issue. Not only that, but it prides itself on exporting abortion, and thus colonizes. The Pope insisted that these weak are forgotten by the welfare societies and that "in the general indifference, they are discarded like dry leaves to be burned".

Moreover, just as each leaf of a tree is essential to the rich multicolored foliage of the forest, so too society must not be uniform but open and inclusive. Every family is the fundamental cell of society and the future of humanity is forged in the family. However, it is threatened by all kinds of factors. "May the evil suffered by the indigenous peoples, and of which we are ashamed today, serve as a warning to us today, so that the care and rights of the family are not set aside in the name of eventual productive needs and individual interests."

The maple leaf still gave the pope occasion to dissert on environmentalism (Canada gets a very high mark, he says) and on the folly of war and the need for disarmament (lower mark perhaps): "We do not need to divide the world into friends and enemies, to distance ourselves and arm ourselves to the teeth: it will not be the arms race or deterrence strategies that will bring peace and security." In a tweet, Trudeau said he had spoken yesterday with the Pope and his Secretary of State Pietro Parolin about issues such as Ukraine and food insecurity. Trudeau's Liberal Party government sometimes gives the impression of following the polls. The Pope also referred to this: "Politics cannot remain a prisoner of partisan interests. We must know how to look, as indigenous wisdom teaches, to the seven future generations, not to immediate expediency, to electoral deadlines or to the support of the lobbies. And also to value the desires for fraternity, justice and peace of the younger generations." He recalled that the Catholic Church cares for the most fragile and serves in favor of human life in all its stages, from conception to natural death.

Pilgrimage to Sainte-Anne-de-Beaupré

In 1658 the ship of some Breton sailors sank off the coast of New France, today Quebec. They promised St. Anne that if they were saved they would build her a chapel, which was the origin of the present Basilica, built in the last century. The natives immediately fell in love with the grandmother of Jesus, and this morning the Pope gave her a very long look, like a devoted grandson. As he did so from his wheelchair at the end of the reconciliation Mass, an indigenous woman spontaneously went up to the altar and placed her visibly deformed child in his arms. Iconic moment.

Omnes spoke today with two pilgrims who visited the Basilica for the first time, both traveling from the province of Ontario by car for more than ten hours. Tiffany Taylor, a young social worker of Ojibway origin, went with a dozen indigenous people from a reserve in the city of Sudbury, none of them Catholic. "My language is preserved but I don't speak it. It is now taught in schools, even to non-natives. Near us there was a Catholic boarding school. It hurts me what my tortured ancestors suffered." Seventy % of those attending inside the Basilica were natives. Thousands of others, with free but hard-to-get tickets, congregated outside.

Tiffany Taylor, a social worker of Ojibway origin,

Father Scott Giuliani, SOLT, has been a Canadian missionary in Belize since 2014. He traveled to St. Ann from near Toronto. "In recent years there has been a growing influence in the Caribbean area from wealthy countries pushing to introduce alien values to the people. New definitions of human rights based on a new anthropology, not natural law. Gender ideology and pressure to change local legislation are examples of ideological colonization taking place there. This intrusion of ideas causes much damage to the culture. In Belize, the Canadian government has used part of its foreign aid to export ideological values."

Father Scott is a Canadian missionary in Belize

The Pope, in preaching it, pointed out that his homily could be entitled: "From Failure to Hope". He commented on the episode at the end of Luke's Gospel in which two disenchanted disciples of Jesus escape from Jerusalem. He said that Christ resolves our tragedies through his paschal mystery. It is the only way to move forward in situations such as the historical colonization of the indigenous people. Resentment does not heal. We must avoid accusing each other, like Adam and Eve after sinning, or having a sterile discussion, like that of the two walkers. The only way out, for there to be a true reconciliation, is the one that Jesus explains to his two disciples. Christ gives us a way out of the labyrinth of our history. The Eucharist heals. Emmaus shows the temptation to flee - which is escape, not resolution. Jesus came to walk with us.

"There is nothing worse, in the face of life's setbacks, than to flee so as not to face them. It is a temptation of the enemy, who threatens our spiritual journey and the journey of the Church; he wants to make us believe that defeat is definitive, he wants to paralyze us with bitterness and sadness, to convince us that there is nothing to do and that therefore it is not worthwhile to find a way to start over again."

"We too, who share the Eucharist in this Basilica, can reread many events of history. In this same place there were already three temples, but there were also people who did not back down in the face of difficulties, and were able to dream again despite their mistakes and those of others. Thus, when one hundred years ago a fire devastated the sanctuary, they did not let themselves be defeated, building this temple with courage and creativity. And all those who share the Eucharist from the nearby Plains of Abraham (by giant screen), can also perceive the spirit of those who did not allow themselves to be kidnapped by the hatred of war, destruction and pain, but who knew how to project a city and a country anew." It refers to the city of Quebec and the country of Canada, peacefully built since 1759.

The Pope during Vespers at the Cathedral of Notre Dame de Québec ©CNS photo/Paul Haring)

Injection of optimism to bishops and priests

Finally today, in Quebec's Notre-Dame Cathedral, the Pope put his finger on the major obstacle to re-evangelizing Canada - and especially Quebec, once a bastion of Catholicism from its explicitly missionary founding in 1608 until the 1960s. Francis delivered a homily during vespers to nearly 100 bishops, many more priests, and others, and spoke to them about secularism. That it is not true that all times past were better.

The Supreme Pontiff recalled that this was the cathedral of the primate see of Canada, whose first bishop, St. François de Laval, opened the Seminary in 1663. He spoke to them about the responsibility of pastoring and evangelizing, which always brings joy. There is no need to be officials of the sacred. He encouraged them to preach a living Jesus in a lively way, to be credible witnesses, to avoid at all costs a very current diabolical temptation: that of negative pessimism. Worldliness is bad but the world is good. He spoke of humility, and in a special way of fraternity.

The first thing is "to make Jesus known. In the spiritual deserts of our time, generated by secularism and indifference, it is necessary to return to the first proclamation." He quoted Montreal philosopher Charles Taylor: secularization is "the opportunity to recompose the spiritual life in new forms and also for new ways of existing." 

"In this way," Bergoglio continued, "while the discerning gaze makes us see the difficulties we have in transmitting the joy of faith, it stimulates us to rediscover a new passion for evangelization, to seek new languages."

He concluded as follows. "Please, let us not shut ourselves up in 'retreat', let us go forward with joy! Let us put into practice these words that we addressed to St. François de Laval:

You were the man of sharing,
visiting the sick, clothing the poor,
fighting for the dignity of native peoples,
supporting the weary missionaries,
always ready to reach out to those who were worse off than you.
How many times your projects were shattered,
but always, you put them back on their feet.
You had understood that God's work is not made of stone,
and that, in this land of discouragement,
a builder of hope was needed.

I thank you for all you do and bless you from the bottom of my heart. Please continue to pray for me." A truly emotional ovation followed.

The Vatican

Vatican finances: how they work and what are their organs?

It is not easy to understand how Vatican finances work. The changes made in recent years have created some new control bodies. In this article we explain which entities manage the Vatican patrimony and what each one is responsible for.

Andrea Gagliarducci-July 29, 2022-Reading time: 7 minutes

It is not easy to untangle the folds of Vatican finances. Certainly, the latest reforms brought by Pope Francis force a constant updating. The competencies and management of offices are changed, dicasteries are redesigned and even who and how money is managed is redefined. But how did the Pope's finances come about, how have they been structured throughout history, and how are they managed now? 

The origins of modern Vatican finance

Just one day after the death of Pope Pius XI, on February 10, 1939, Monsignor Angelo Pomata appeared at a counter of the "Opere di Religione". The cashier was Massimo Spada. Pomata was there by order of Eugenio Pacelli, who had assumed the office of Camerlengo with the death of the Pope. Pacelli - who would be elected Pope at the next conclave - had ordered Monsignor Pomata to deposit the money found in the Pope's desk drawer, in lire and dollars. 

Spada opened an account, under the name "Secretariat of State - Obolus New Accounts". The history of modern Vatican finances begins there. Through that current account, and then through the total autonomy of the "Istituto di Opere di Religione" - the so-called "Vatican bank", which in reality is more like a trust fund - funds could be made available to the Pope at his discretion. Funds with which to replenish the budget of the Holy See, as has happened recently. Or funds to be earmarked for charitable works. Or funds - and this was the case with Pius XII - to go through secure channels, to help peacekeeping operations.

The Vatican State

If the call "Onbolo AccountThe "Institute for the Works of Religion" was founded a few years before the Holy See began to provide itself with financial instruments. From 1870 to 1929, after Rome was invaded by the Kingdom of Italy, the Holy See had no territory. But in 1929, with the Conciliation and the signing of the Lateran Pacts, the Vatican City State had been created, "that great body which serves to support our soul", in the words of Pius XI. 

The Italian government had also agreed to transfer a sum to the Holy See to compensate for the "evil" caused by the loss of the Papal States. Pius XI personally took charge of the negotiations, to the point of agreeing to an indemnity on the part of the Italian State of 1750 million lire, partly in cash and partly in bearer bonds. 

What to do with this patrimony? Two months after the signing of the Lateran Pacts, and almost thirty days before their ratification, the Pope contacted the engineer Bernardino Nogara, who was manager of the Italian Commercial Bank, to entrust him with the management of the funds coming from the Financial Convention.

Bernardino Nogara brought the concept of stock ownership to the Vatican. He was entrusted with the Special Section of the Administration of the Patrimony of the Apostolic See, and from that position - analogous to a central bank - he bought shares, with conspicuous and successful investments. It was the time of the Great Depression of 1929, and it allowed Nogara to buy shares in several companies. Nogara was thus able to sit on the boards of directors of countless Italian companies, which increased his international prestige. And, precisely during the Great Depression, Nogara created two companies, Grolux and the Swiss Profima, with the idea of diversifying the investments of the Holy See, focusing on gold and bricks. 

The poles of Vatican finances

The Constitution of the Vatican City State thus laid the foundations for the two main financial institutions of the Holy See: the Institute for the Works of Religion and the Administration of the Patrimony of the Apostolic See. 

The first is generally known as the "Vatican Bank"but in reality it is not a bank, has no offices outside the Vatican, and only recently obtained an IBAN, after the Holy See entered the SEPA transfer zone, i.e. the Single European Payments Area.

The IOR's road to recognition by foreign institutions as a reliable counterparty has been particularly long, as it has been for all financial institutions in the world. John Paul II established the IOR's new statutes in 1990, while the first external audit dates back to the mid-1990s. 

In the 2000s, the IOR implemented a series of innovative measures, which were also recognized by the international evaluators of MONEYVAL, the Council of Europe's committee that assesses States' adherence to international standards against money laundering and terrorist financing. 

The APSA

The other pole of Vatican finances is the Administration of the Patrimony of the Apostolic See, the APSA. It has a function similar to that of a "central bank". Until the early 2000s, the APSA also provided pensions and had registered accounts, but these were closed to better meet international standards.

As a "central bank," APSA also has the management of the Holy See's real estate assets. According to APSA's first balance sheet, published in 2021, it says the Vatican owns 4,051 properties in Italy and another 1,120 worldwide, mainly in luxury real estate investments in London, Paris, Geneva and Lausanne. 

"It is also thanks to the market-rate rents charged on the prestigious real estate owned in Paris and London, that it is possible to grant the Apostolic Almshouse a free loan for the use of a structure such as Palazzo Migliori, a stone's throw from the colonnade of St. Peter's, for the reception of the homeless hosted by the volunteers of the Community of Sant'Egidio. In addition, with the purchase of a property near the Arc de Triomphe in Paris, thanks to the mediation of Sopridex, the seller earmarked part of the proceeds of this operation for the construction of a church in a Parisian suburb".

Since last year, APSA has also been managing funds that were previously managed directly by the Secretariat of State, and it is assumed that the entire Vatican apparatus will have a single sovereign fund managed by APSA.

Autonomous entities

In addition to the administration of the Secretariat of State, there are other entities that are autonomous. The Governorate of Vatican City State, for example, has its own budget and resources, although they have not been disclosed since 2015. A consolidated budget that includes that of the Curia, i.e., that of the Holy See's agencies, and that of the State has long been envisaged, but has not yet been achieved. The most important revenues of the Governorate are those of the Vatican Museums and the museum complex of the Papal Villas.

It remains to be seen, however, whether the Dicastery for Evangelization will inherit the financial freedom of the Congregation for the Evangelization of Peoples. When the missionary dicastery was actually established under the name Propaganda Fide in 1622, it was planned to give it financial autonomy, so that money could go directly to the missions. The former Propaganda Fide also had real estate, now estimated at 957 properties including land and buildings in Rome. 

It should also be borne in mind that, in reality, all the dicasteries enjoyed financial autonomy, within certain limits, because they received personal donations and for personal purposes. When Cardinal George Pell, as Prefect of the Economy, spoke of hundreds of millions of euros hidden, i.e., concealed, in various accounts, he was speaking precisely of the personal resources of the dicasteries that they could administer liberally. Nor could the dicasteries choose the IOR as an investment bank, so it is not surprising, for example, that the Secretariat of State invested with Credit Suisse. 

Supervisory bodies

The APSA, therefore, increasingly assumes the role of a central bank, which is why it underwent a minor reform in 2013, which changed the role of advisors, making them part of a supervisory board. Pension provision, finance management and sovereign wealth funds will be in the hands of the administration. 

The Secretariat for the Economy is the controlling body for the finances of the Holy See. It oversees budgets, gives spending guidelines and rationalizes costs. The Prefect of the Secretariat for the Economy is also a member of the Commission on Confidential Matters, which establishes which acts of an economic nature must be confidential. The Secretariat for the Economy also oversaw the regulation of the Vatican's procurement code.

It is worth mentioning that all these decisions follow the Holy See's accession to the Merida Convention, which is the United Nations Convention against Corruption. As a result of this accession, the office of the Auditor General is now also defined as the "anti-corruption office" of the Vatican.

The Auditor General

The Auditor General, needless to say, is in charge of control, while the Council of Economy is a kind of Ministry of Finance, whose task is to direct the financial work. 

In this case, the novelty lies mainly in the name and approach, not in the substance. The Secretariat for the Economy used to be the Prefecture for Economic Affairs, which was reformed in 2012 and almost equated to a Ministry of Finance. The Council of the Economy used to be the Council of Fifteen, that is, of cardinals called to oversee the financial approach of the Holy See.

Finally, there is the Financial Information and Supervisory Authority. This is an intelligence authority, which has only one entity under direct observation, which is the IOR. The Authority is tasked with investigating suspicious financial transactions reported to it and delivering the reports to the Promoter of Justice, who will then decide whether or not to continue the investigation. The Authority also plays a crucial role in international cooperation, due to the relationships it exchanges with its counterparts, to the extent that it has also played a role in the resolution of some international cases.

The reform of finances desired by Benedict XVI also led, in 2013, to the creation of a Financial Security Committee, a body that certifies the sovereignty of the Holy See and allows the Secretariat of State (i.e., the government) and other agencies to work together to prevent money laundering. 

Consistent commitment to the mission

This is, broadly speaking, the financial structure of the Holy See. We read in MONEYVAL's first report in 2012 that the Holy See's move toward financial transparency was a path "consistent with its international nature and character," as well as with "its religious and moral mission." It is an important commitment to be credible in the world. For the Church, after all, money is not an end, but a means, and it serves the mission, which is a mission first and foremost for the least.

The authorAndrea Gagliarducci

Family

Obianuju EkeochaIt is better to give books to children than contraceptives". 

Obianuju Ekeocha is president of Culture of Life Africaan organization that promotes an authentic culture of life in Africa and around the world. In its famous letter to Melinda Gates emphasized what the African continent and especially African women really need: more education and less contraception policies which she stresses "were never asked for".

Maria José Atienza-July 28, 2022-Reading time: 7 minutes

A native of Nigeria, Obianuju has been involved in social and political debates related to the dignity of life within African culture. She has also advised legislators in Africa, Europe and North America. Her advocacy for life has led her to speak at venues such as the White House, the European Parliament and Georgetown University in Washington.

In this interview with Omnes, Obianuju Ekeocha points out that the contraceptive policies imposed in Africa amount, in practice, to a new colonialism in which "every aspect of this model is controlled and determined by the wealthy Western donor."

You speak of new colonialism in relation to the contraception policies being implemented in Africa, paid for by Western companies or governments. Why do you use this term? What is the real objective of these policies that prevent the birth of so many people? 

- The term "Neocolonialism" points to the current reality of humanitarian aid mechanisms completely controlled by donor nations and organizations. 

It is well known that most African countries, due to socio-economic deprivation, have been recipients of Humanitarian Aid and Development Aid Funds for decades. This has created a space for Western donor organizations to insert themselves as actors and partners in support and development in Africa. 

The problem is that, in recent years, donors from Africa have come with a clear and established agenda on ideology and cultural views and values. 

One of the first major insistencies was that of contraception. 

Despite the fact that African communities were asking for aid mainly for basic needs such as food, clean water and access to education, Western donors in Africa began to impose huge quantities of contraceptives on the continent.

This has meant a redirection of funds and possibly the defunding of other projects in order to ensure that contraception and, indeed, population programs are well funded. 

I refer to this as neocolonialism because every aspect of this model is controlled and determined by the wealthy Western donor. 

As for the purpose of these policies of flooding African communities with contraceptives, I believe it is a combination of the attempt (by Western powers) to control African populations, as well as the attempt to introduce a much more "liberated" view of human sexuality. A kind of sexual liberationism that erodes sexual decorum in all strata of African societies. 

Today we are faced with terrible laws that drive death. In the United States, the Roe v. Wade ruling. For those who do not know what is behind this change in legislation, what does the overturning of this ruling mean and what does it mean in promoting a culture of life in the United States and around the world?

- To explain briefly, Roe v Wade is the 1973 U.S. Supreme Court decision that basically legalized abortion in all 50 states of America. 

Since that decision, more than 60 million premature babies have been killed by abortion in the United States, which has caused a significant change in society due to the millions of women, men and also families that have been affected. 

For nearly 50 years, Roe v Wade had never been robustly challenged until December 1, 2021, when a new case came before the U.S. Supreme Court: the Dobbs v Jackson Women's Health Organization case, a case that has successfully led to the overturning of the 1973 Roe v Wade decision. 

This outcome undoubtedly helps in the promotion of a true Culture of Life, as it further strengthens pro-life efforts to meet and assist women in crisis with their needs. It also lays the groundwork for bringing to light the many unsavory facets of the abortion industry, such as the facilitation of abuse cases, the unreported sexual abuse and exploitation of minors, the unethical harvesting and sale of fetal organs to biological research companies, illegal late-term abortions, and all manner of greedy profiteering within the abortion industry.

The overturning of Roe v Wade marks the beginning of the end of abortion as we know it in the United States and around the world. 

In your famous letter to Melinda Gates in 2012, you pointed out what was needed in Africa: prenatal and postnatal care, feeding programs, etc. and not contraceptives. Have these needs changed in Africa? Are they greater or lesser?

- It has now been 10 years since I wrote my open letter to Melinda Gates and, looking back over all these years, much has changed in the world. But what has not changed, or even become considerably more desperate, is the need for basic human needs across Africa.

Women continue to need prenatal and postnatal care, as Africa remains the continent with the highest maternal mortality rates. We remain the region with the least access to safe drinking water, we remain the region with the lowest school enrollment rates. 

So, more than ever, more than in 2012, we need real development aid instead of contraceptives and unsolicited graphic sex education. 

From Culture of Life AfricaYou denounce that the culture of death is beginning to erode traditional and very important values in Africa, such as the family, the arrival of children or the care of life. How do the new generations perceive these values?

- As in most parts of the world, cultures, customs, traditions, even language, heritage, views and values are passed down from one generation to the next. The older generations are the ones who try to teach and instill the most important lessons to the younger generations. African nations have depended on this for centuries.

The problem in our modern world today is that the world became much smaller, especially for young people, under the powerful influence of the media.

First, entertainment media that was heavily influenced by the West - movies, music, cable news from the richest Western television networks. African youth began to consume far more Western views than the valuable lessons of their elders. This was exponentially accentuated with the introduction of social media.

Hundreds of millions of young Africans are hooked on social media, as are young people around the world, and the reality is that social media has become a distribution mechanism for ideological content targeted and curated directly into the hands, hearts and minds of impressionable young people. African youth have not been spared.

The dirt is getting to them and overriding their ability (in many cases) to learn the lessons, views and values that have been passed down from older generations. 

Obianuju Ekeocha
Obianuju Ekeocha speaks at Georgetown University ©CNS photo/Jaclyn Lippelmann, Catholic Standard

You are Nigerian, a biomedical scientist, resident in the UK, you know "both sides" of the planet. How do you respond to those who talk about "lack of resources", or "advances in the right to decide" and push for anti-life policies in Africa?

- Africa's most glaring problem is not really "lack of resources" but deep-seated corruption and lack of transparency of the ruling class. In fact, African nations can boast rich reserves of raw materials, precious metals, oil and, above all, human resources, as our population is predominantly young. 

What we need at this critical time is not the right to kill our unborn babies, but a very serious overhaul of our socioeconomic systems and the education of our populations to form them into citizens who understand their own worth and dignity to the point of demanding better governance from their leaders. We need populations that understand how to elevate themselves to the highest status to make their own voice heard in their local and national arenas. We need a much more robust, healthy and empowered population that is proud of African countries, cultures, heritage and values. 

How can we support, from each of our places, the culture of life, in our places and in Africa?

- The first step in building a culture of life in any part of the world is to have the knowledge and understanding of the cultural and ideological struggles that are taking place all over the world, starting with the West. There are many who do not even recognize that there is a real conflict over basic truths such as the sanctity of human life, the right to life of every human being, including those in the womb, there is a fierce battle over the understanding of human sexuality, the biological reality of sex, the rights of parents, the roles of parents, the importance of marriage and family and the need to safeguard children in every society. 

Each of them represents a point of vigilance for those who want to build a true culture of life. 

To support Africa and even society itself, we must make the conscious effort to look for the good organizations that are doing the work. Help those organizations, because in reality, pro-life organizations and pro-family organizations (for example) are the most repressed and least organizations out there, whose opponents in many cases are giant government-funded organizations. More people need to support organizations that dare to challenge the new "progressive" cultural and ideological movements. 

People in Western countries should also oppose their governments' international projects that are obviously ideological. Insist that their government listen more to the needs of the people they are trying to help. It is better to give a disadvantaged community clean water than lots of contraceptives that may not even be used (because they were never asked for). It is better to give books to children than condoms. 

It is time to really listen and find out what is most important to the host communities.

Twentieth Century Theology

The Introduction to Christianity by Joseph Ratzinger

Conceived as a course for university students, the then theologian and later Pope, assuming the difficulties and weaknesses of the modern mind, wanted to show in the Introduction to Christianity Christian faith as the only way to the fullness of the human being. 

Juan Luis Lorda-July 28, 2022-Reading time: 7 minutes

"Ratzinger's move from Münster (in 1969) to the Protestant university town of Tübingen is one of the most enigmatic decisions in the later pope's biography." Seewald writes in his biography. Although in his book My life Ratzinger himself recounts some of the reasons. 

On the one hand, he was uncomfortable with the drift of his colleague from Münster, Johan Baptista Metz, towards a political theology, a very political theology. On the other hand, he was attracted by Hans Küng's invitation to join a theological renewal team in Tübingen. He was also attracted, much more so than his sister, to Bavaria, his homeland. 

Ratzinger was then an emerging figure, after having stood out at the Council as a trusted expert and inspirer of many interventions by Cardinal Frings of Cologne. Although he was initially interested in Küng, he soon found that their horizons did not coincide. Küng arrived at the university in a red Alfa Romeo, while Ratzinger rode a bicycle with a beret. 

They would meet again in 1981, when Ratzinger, as prefect of the Congregation for the Doctrine of the Faith, had to face the "Küng case". 

Difficult Tübingen

He stayed in Tübingen for only three difficult years (1966-1969). "The faculty had a faculty of the highest caliber, albeit inclined to controversy.". In addition, the intellectual atmosphere of the faculty changed completely: "The existentialist scheme collapsed and was replaced by the Marxist one."

It was a hope without God, represented also by Ernst Bloch, a famous Marxist professor at the faculty of philosophy and author of a famous essay on The hope principle. In that environment, Ratzinger recalls: "I have seen without veils the cruel face of that atheistic devotion.". That was the famous '68 already boiling, and it touched him closely: "At the height of the confrontation, I was Dean of my faculty."member of several boards and "of the Commission in charge of elaborating a new Statute for the university"..  

But there were not only complications. In '67 it was Küng's turn to give the course on Dogmatics, and Ratzinger found that "I was free to carry out a project that I had been silently pursuing for ten years. I had the idea of experimenting with a course aimed at students from all faculties with the title Introduction to Christianity". 

Why a Introduction to Christianity

"In 1967" -he says in the foreword of the 2000 edition. "The impulses of the recent post-conciliar period were still in full effervescence: the Second Vatican Council wanted to do just that: to give Christianity once again a force capable of shaping history [...], it was once again confirmed that the faith of Christians embraces the whole of life".

In a way, the amalgamation of Marxism and Christianity and its projection in liberation theology wanted to achieve the same thing, but "faith ceded to politics the role of a saving force".. And in parallel, there was Western agnosticism: "Hasn't the question of God [...] come to be regarded as practically worthless?"

The structure of the book 

– Supernatural Initiation to Christianity has a clear three-part structure, corresponding to the three great questions: God, Jesus Christ, and the Holy Spirit and the Church. And also with the three parts of the Creed. 

Asimiosmo also prefaces them with an extensive introduction, where he explains what it is to believe, to accept faith. In the prologue, written in 1967, he described the intention of the book: "It wants to help a new understanding of faith as the reality that makes it possible to be authentic human beings in today's world.". Disregarding "a verbiage that can only barely conceal a great spiritual emptiness."

It was necessary to transmit to those students a living and challenging expression of faith. Not just any old thing, but that they would see in it the path to the fullness of their lives. This demanded to be very clear about the starting point, the mental situation in which the students were, as well as the itinerary. This challenge of 1967 is the merit of the book. 

The faith situation

The starting point is that faith is irrelevant for Westerners living on the margins. In former times, faith relied heavily on an attachment to tradition, but that itself makes it obsolete for those who today place their trust in progress.

A theologian today recalls the clown in Kierkegaard's story who came to the village to warn of the danger of fire. They laughed at him and did not expect him to say anything worthwhile. He would have to change his costume, like theology. But besides the fact that it's not easy, wouldn't getting comfortable be getting lost? That is "the unsettling power of disbelief."because the objections also affect the Christian, a child of his time: what if there is nothing? The interesting thing is that the unbeliever is in a parallel situation: what if faith is true? God is essentially invisible. Therefore, faith is "a choice whereby what is not seen [is] considered to be the authentically real.". It is a decision and a "return" or conversion. But it is very demanding, because it is not a vague belief that "something" exists, but that it has intervened in our history: "that man of Palestine"....

He traces the itineraries of modern thought and the successive difficulties of faith, from the positivism of modern science to Marxism. He concludes that believing today means accepting Christian revelation as the foundation of one's own existence. 

Therefore, "the first and last words of the creed - 'I believe' and 'amen' - are intertwined with each other.". And it is also a "I believe in You", precisely because of what incarnation and history mean. I believe in the Logos - the reason for everything - incarnate. And that means that in Him (and not in me) I am sustained. This faith also has an ecclesial dimension, because it is believed with the Church and with its expressions, the creeds. 

God

From the outset, he delves into the word, so as not to work only with a worn-out name, but also to notice all that it implies, also in relation to the world and matter. He goes through the history of the revelation to Israel, where God shows himself to be so different from other gods, personal and unique, and forbids any divinization of bread (of goods), of eros or of political power. Starting from the scene of the burning bush in the book of Exodus, with the vocation of Moses, he goes through the biblical names of God (TheElohim, Yahweh) to the God of the Fathers of Israel and the God of Jesus Christ. With the tremendous force of the Name suggesting that only God truly "is". And the echo of the "I am" in the New Testament and in Jesus Christ himself. With that paradoxical double aspect of the absolute solemnity of "I am" and, at the same time, the closeness of a God for Israel, for all men. And at the end, Father. 

From there he jumps to the classical comparison of the God of faith with the God of the philosophers. Christian antiquity knew how to synthesize its knowledge of the biblical God with the reflection of classical philosophy on the foundation of the universe. And always, at the same time, Father. This happy encounter illustrated the important role that rational thought - theology - plays in the Christian faith. In modern reflection, the two dimensions remain important: God as the foundation and Logos of the cosmos, and the Father as the horizon of all persons. And from this need for relationship comes a beautiful and broad development of the Trinity, which it is not possible to summarize here without going too far down. But therein lies the key to the meaning and fulfillment of the human being. 

Jesus Christ

This second part is, in turn, divided into two parts: the first part, the I believe in Jesus Christ, his only begotten Son, our Lord.The second, on the statements of the Creed about Jesus Christ: was born of the Virgin Mary, suffered..., rose again.... The starting point is "the problem of confessing Jesus today".The second is always more scandalous: how can the whole reality of the cosmos and of humanity revolve around something that happened at a moment in history? This cannot be fully achieved either from physics or from history. Moreover, the modern era tries to separate Jesus from Christ, dismantling what is supposed to be assembled in history. Disregarding the Son makes it possible to remain only with a generic Father, more acceptable in the interreligious field. And also to remain with an apparently closer model of Jesus Christ.

But Jesus is the Christ and this title of Messiah (confused in his time) is realized above all on the cross. "Jesus is Christ, he is King insofar as he is crucified."with the royalty of the gift of self, of love. Y "thus converting love into Logos, into the truth of the human being".. This theme is reinforced by the scene of the final judgment, where the Lord asks his own to see him in the brethren (cf. Mt 25). The identity of Jesus with the Christ of the Cross is also the identity of the Logos with love. He then addresses at length the mystery of the God-man. 

The Spirit and the Church 

The last part, much shorter, is also subdivided into two parts. First, it briefly addresses the unity of the last articles of the Creed, around the confession in the Holy Spirit and the Church that He animates. 

Then he dwells a little more on two "difficult" points for those who heard him then and for those who read him today: the holiness of the Church and the resurrection of the flesh. How can one affirm against historical evidence that the Church is holy? He solves it in an original way. The Church, precisely because she is salvific, joins with what is sinful, like Jesus Christ himself. It is not a luminous and transcendent entity. It is incarnated in order to save. "In the Church, holiness begins by enduring and ends by enduring.". Those who only look at the organization and not at the sacraments do not understand it. True believers always live by the sacraments, while the organization changes better or worse in history.

As for the final resurrection of the dead, it is a requirement of the totality that is the human being with his bodily dimension. And it is convenient to detach oneself from certain aspects of the ancient Greek duality body/soul, because the Christian faith's conception of the human being is unitary. And its fullness does not consist in a simple survival of the soul, freed from the body, but in a "dialogical immortality", a life and a resurrection founded on the love of God for each person. God's love is what sustains the human personality and resurrection is a saving act of God's love that brings it to its fullness. This he will develop later in his Eschatology.

What has changed since then

We return to the remarks in the prologue, which the then Cardinal Ratzinger added in 2000. Especially after 1989, with the fall of communism, "all these projects [...] had to be withdrawn at the moment when faith in politics as the power of salvation broke down.". He then "in the leaden loneliness of a world orphaned of God, in its inner boredom, the search for mysticism has arisen.". In experiences, oriental substitutes, etc.. And also apparitions. As long as people "passes largely from the traditional Christian churches. The institution bothers and the dogma too.".

This is the novelty compared to the sixties. Part opportunity, part confusion. And it demands again, but in a different way, to show the characteristics of the Christian God, who works in history, with a Son who becomes man, in the face of the syncretistic tendency. And to the blurring of the idea of God, more and more impersonal, in order to make it acceptable not only to other religions, but also to those who do not want to believe.

But the center has not changed: it is always to show Christ, the Son, as the object of our faith (I believe in you), with that double dimension of Logos, the reason for everything, and of love for us, manifested and given on the cross. We need this double dimension to find the meaning of life and our salvation. And since then it has been a key to Joseph Ratzinger's theology.

The Vatican

"Christ is indigenous": memory and reconciliation on Pope's trip to Canada

A radical and unconditional request for forgiveness. Beautiful preaching on reconciliation and memory. A Christian indigenism in the style of Querida Amazonia. Love for the grandmother of Jesus, on the feast of St. Anne. A very warm welcome from the Canadians in Alberta. Highlights of this first stage of Pope Francis' penitential pilgrimage to Canada.

Fernando Emilio Mignone-July 27, 2022-Reading time: 9 minutes

Omnes has already reported on the first gestures, emotive and photogenicThe 85-year-old intrepid pilgrim who travels in a chair, Fiat 500, popemobile and, of course, flies in a plane, some 19,000 km in total, during his 37th apostolic journey.  

The Pope is more than fulfilling his promise to personally ask for forgiveness here, as he anticipated in Rome on July 17: "I will go ... especially in the name of Jesus to meet and embrace the indigenous populations. Unfortunately, in Canada, many Christians ... have contributed to the policies of cultural assimilation that, in the past, have seriously harmed, in different ways, the native communities. For this reason, I recently received in the Vatican some groups, representatives of indigenous peoples (and) I am about to make a penitential pilgrimage."

On Monday the 25th Francis could not have been less ambiguous or more genuine, and this was noted by observers and sensible natives, of which there are many in Canada. With a concrete gesture he returned to an indigenous woman from the province of Saskatchewan the moccasins that she had "lent" him in Rome - the little shoes in Canada are a reminder of those indigenous children who never returned from boarding schools: "I was asked to return the moccasins when I arrived in Canada; I brought them..., and I would like to draw inspiration precisely from this symbol which, in recent months, has rekindled in me pain, indignation and shame. The memory of those children provokes sorrow ... But those moccasins also speak to us of a path, of a journey that we wish to make together. Walking together, praying togetherWe must work together so that the sufferings of the past give way to a future of justice, healing and reconciliation.

Francis speaks to Canadians of hope and not just of past tragedies. "It is necessary to remember how the policies of assimilation and disengagement, which also included the residential school system, were nefarious ... When the European settlers first came here, there was a great opportunity to develop a fruitful encounter between cultures, traditions and spirituality. But to a large extent this did not happen. And I am reminded of what you told me, of how assimilation policies ended up systematically marginalizing indigenous peoples; of how, also through the residential school system, their languages, their cultures were denigrated and suppressed; and how children were physically and verbally, psychologically and spiritually abused; how they were taken from their homes when they were little and how this indelibly marked the relationship between parents and children, between grandparents and grandchildren."

"Although Christian charity has been present and there are many examples of dedication to children, the overall consequences of the policies linked to residential schools have been catastrophic. What Christian faith tells us is that it was a devastating mistake, incompatible with the Gospel of Jesus Christ. It hurts to know that this compact ground of values, language and culture ...has been eroded, and that you continue to pay the price. In the face of this outrageous evil, the Church kneels before God and implores his forgiveness for the sins of his children (see John Paul II, Incarnationis mysterium). I would like to repeat with shame and clarity: I humbly ask forgiveness for the evil that so many Christians committed against the indigenous peoples."

"In this first stage I wanted to make room for memory. Today I am here to remember the past, to mourn with you, to look at the earth in silence, to pray by the graves. Let silence help us all to internalize the pain. Silence and prayer. In the face of evil let us pray to the Lord of good; in the face of death let us pray to the God of life... Jesus Christ made a tomb... the place of rebirth, of resurrection, where a story of new life and universal reconciliation began. Our efforts are not enough..., his grace is necessary, the gentle and strong wisdom of the Spirit is necessary, the tenderness of the Comforter."

Christ is indigenous

On the afternoon of July 25, Francis quoted John Paul II (Province of Ontario, September 15, 1984): "Christ animates the very center of every culture, so that Christianity not only embraces all indigenous peoples, but Christ himself, in the members of his body, is indigenous". 

That afternoon, at Sacred Heart parish dedicated to indigenous people in Edmonton, the capital of Alberta, Francis spoke about the concept of reconciliation. "Jesus reconciles by putting together, making two distant realities into one reality, one thing, one people. And how does he do this? By means of the cross... Jesus, by means of the extremities of his cross, embraces the cardinal points and brings together the most distant peoples, Jesus heals and pacifies all (see Ephesians 2:14)."

He continued: "Jesus does not propose to us words and good intentions, but he proposes the cross, that scandalous love that lets its feet and wrists be pierced by nails and its head pierced by thorns. This is the direction to follow, to look together at Christ, the love betrayed and crucified for us; to see Jesus, crucified in so many students in residential schools. If we want to be reconciled ...we really have to raise our eyes to Jesus crucified, we have to obtain peace at his altar... Reconciliation is not so much a work of ours, it is a gift, it is a gift that flows from the Crucified One, it is peace that comes from the Heart of Jesus, it is a grace to ask for."

He spoke to a church filled with another aspect of reconciliation. "Jesus, through the cross, has reconciled us into one body... The Church is this living body of reconciliation. But, if we think of the indelible pain experienced ... one experiences only anger ... shame. This happened when the believers allowed themselves to become worldly and, rather than promoting reconciliation, they imposed their own cultural model. This mentality...is slow to die, even from a religious point of view. In fact, it would seem more convenient to inculcate God in people, instead of allowing people to come closer to God. A contradiction. But it never works, because the Lord does not work like that, he does not force, he does not suffocate or oppress; he loves, he liberates, he sets free. He does not sustain with his Spirit those who subdue others."

With a lapidary phrase Francis said: "God cannot be proclaimed in a way contrary to God. However, how many times has this happened in history! While God presents himself simply and humbly, we are tempted to impose him and to impose ourselves in his name. It is the worldly temptation to bring him down from the cross to manifest him with power and appearance. But Jesus reconciles on the cross, not by coming down from the cross."

He went on to speak of reconciliation as "synonymous with the Church... The Church is the house where we reconcile ourselves anew, where we meet to begin again and grow together. It is the place where we stop thinking as individuals to recognize each other as brothers and sisters, looking into each other's eyes, welcoming each other's stories and culture, letting the mystique of being together, so pleasing to the Holy Spirit, favor the healing of wounded memories. This is the way, not to decide for others, not to pigeonhole everyone into pre-established schemes, but to place oneself before the Crucified One and before the brother in order to learn to walk together. This is the Church ..., not a set of ideas and precepts to inculcate in people, ... (but) a welcoming home for all. And may it always be so. ...Praying together, helping together, sharing life stories, common joys and struggles opens the door to God's reconciling work."

July 26, Santa Ana

July 26th is a beloved feast in Canada, especially by indigenous Catholics. At 10 o'clock in the morning the Pope concelebrated (without being able to preside the Eucharistic celebration due to his bad knee) at the Commonwealth Stadium in Edmonton. The Eucharistic prayer was in Latin. Before the final blessing the main celebrant, Edmonton Archbishop Richard Smith, thanked him "deeply" for his great personal sacrifice on this trip, and the more than 50,000 attendees applauded for three minutes. 

In the afternoon, he blessed the water and the people at St. Anne's Shrine on the lake of the same name, 100 kilometers northwest of Edmonton. There, as in the morning at the stadium, he spoke heartfelt words related to the grandmother of Jesus.

Pope Canada

For this media Pope, the doors are wide open to evangelize, since the ceremonies are broadcast to millions of people, for example, through the Canadian Broadcasting Corporation. A priest who accompanies him translates in an intercalated and very effective way, into English, so that he can be followed very well. 

Homily of the Mass

We are children of a history that must be guarded, we are not islands, said the Pontiff during the Mass. He explained that faith is usually transmitted at home in the mother tongue. Hence the great tragedy of the boarding schools that distorted that dynamic. Precisely from our grandparents we learned that love is not an imposition. Faith should never be imposed. Let us not oppress consciences - and let us never cease to love and respect the people who have gone before us and who have been entrusted to us. For they are "precious treasures that guard a history greater than themselves".

But "in addition to being children of a history to be guarded, we are artisans of a history to be built." The Pope asked those present not to be sterile critics of the system, but builders of the future, precisely by dialoguing with past and future generations.

He distinguished between a healthy tradition, that of the tree whose root sends its sapilla upwards and bears fruit; and a horizontal traditionalism, which does things because they have always been done that way. Tradition is the living faith of our dead, while traditionalism is the dead faith of the living.

"May Joaquín and Ana intercede for us. May they help us to guard the history that has generated us and to build a generative history. May they remind us of the spiritual importance of honoring our grandparents and elders, of taking advantage of their presence to build a better future. A future in which the elderly are not discarded because they are functionally "not necessary"; a future that does not judge the value of people only by what they produce; a future that is not indifferent towards those who, already advanced in age, need more time, listening and attention; a future in which the history of violence and marginalization suffered by our indigenous brothers and sisters is not repeated. It is a possible future if, with God's help, we do not break the link with those who have gone before us and nurture dialogue with those who will come after us: young and old, grandparents and grandchildren, together. Let us go forward together, let us dream together. And let us not forget Paul's advice to his disciple Timothy: 'Remember your mother and your grandmother'."

Grandparents and babies. Francis was able to go around the inside of the stadium in the popemobile and greet and kiss about twenty babies. That was before the mass.

A tale of two lakes

Later, at Lac Sainte Anne, after the liturgy of the Word (Ezekiel about the water coming out of the temple and healing and Jesus saying "If anyone is thirsty, let him come to me and drink"), the Pope compared that lake to the one in Galilee. He imagined Jesus carrying out his ministry on the shore of a similar lake. 

The Sea of Galilee was "like a concentration of differences, on its shores were fishermen and publicans, centurions and slaves, Pharisees and poor, men and women ... There, Jesus preached the Kingdom of God. Not to selected religious people, but to different peoples who, like today, came from various parts, welcoming everyone and in a natural theater like this." There God announced to the world "something revolutionary: 'turn the other cheek, love your enemies, live as brothers and sisters to be children of God, the Father who makes the sun rise on the good and the bad and makes the rain fall on the just and the unjust'. In this way, precisely that lake, 'mixed with diversity,' was the site of an unprecedented announcement of ... a revolution without death or injury, that of love."

He compared the sound of the indigenous drums that have been constantly accompanying him to the beating of his heart. He added: "Here, on the shores of this lake, the sound of the drums that crosses the centuries and unites different peoples, takes us back to that time. It reminds us that fraternity is true if it unites those who are estranged."

He referred to assisted suicide, euphemistically called assisted suicide. Medical assistance at deathwhich has been legal in Canada since 2016, first by a unanimous decision of the Supreme Court and then by an act of Parliament. The number of those legally euthanized since then is now around 40,000. "It is necessary to look more to the peripheries and to listen to the cry of the last, it is necessary to know how to welcome the pain of those who, often in silence, in our overcrowded and depersonalized cities, cry out: 'Do not leave us alone'. It is also the cry of the elderly who are in danger of dying alone at home or abandoned in a structure, or of the uncomfortable sick to whom, instead of affection, death is provided." 

He also referred to young people, to the "stifled cry of boys and girls more questioned than heard, who delegate their freedom to a cell phone, while in the same streets other peers wander lost, anesthetized by some diversion, captive of addictions that make them sad and unsatisfied, unable to believe in themselves, to love what they are and the beauty of the life they have. Do not leave us alone is the cry of someone who would like a better world, but doesn't know where to start."

The maximum evangelizer did not hesitate to affirm, as it could not be less, that inculturated evangelization is a great blessing, also human. "During the dramas of the conquest, it was Our Lady of Guadalupe who transmitted the right faith to the Indians, speaking their language, wearing their costumes, without violence and without impositions. And soon after, with the advent of the printing press, the first grammars and catechisms in indigenous languages were published. How much good the missionaries who were authentic evangelizers have done in this sense to preserve indigenous languages and cultures in many parts of the world! In Canada, this 'maternal inculturation' that took place through the work of St. Anne, united the beauty of indigenous traditions and of the faith, embodied them with the wisdom of a grandmother, who is twice a mother." 

For 133 years, indigenous Christians have been making pilgrimages to this sanctuary. Before the arrival of Christianity, there was already the custom of praying there, because according to the indigenous oral tradition, a chieftain had a dream in which he saw that in this lake they were going to find healing. Thus, the pilgrim pope said in his homily: "How many hearts came here longing and weary, weighed down by the burdens of life, and by these waters they found consolation and strength to go on!"

The Pope flies for four hours on July 27, arriving in Quebec City at three o'clock in the afternoon. We are waiting for him here.

Sunday Readings

"Sharing goods with those in need". 18th Sunday in Ordinary Time

Andrea Mardegan comments on the readings for the 18th Sunday in Ordinary Time and Luis Herrera offers a short video homily. 

Andrea Mardegan-July 27, 2022-Reading time: 2 minutes

The Gospels of recent Sundays guide us on a spiritual journey. The parable of the Good Samaritan has helped us to understand how to live our relationship with our neighbor according to mercy and compassion. To the teacher of the law who mentioned love of neighbor, Jesus said: do this and you will have life. Compassion for one's neighbor is the way to eternal life.

Jesus' dialogue with Martha and Mary, and then the revelation of the prayer to the Father and the parable of the importunate friend, encourage us to live our relationship with God with filial trust and as friends. Today, the parable of the rich foolish man directs us to live our relationship with earthly goods, together with a relationship of trust with God and his thought about those goods, and in a relationship of mercy with other people: not only "distributing" the goods as that man wanted speaking to Jesus about his brother's inheritance, but "sharing". 

The question about the inheritance to Jesus is explained because the law of Moses had indications about this aspect, and in case of dispute they went to a master expert in the law. But Jesus is not a simple rabbi or interpreter of the law, he is the Messiah and the Son of God; he has come to fulfill and surpass it. He searches hearts and gives rules of life that go beyond what the law indicates: "Beware of all covetousness.". Paul echoes this teaching when he asks the Colossians to put to death "greed, which is idolatry.".

In fact, what is striking about the figure of the wealthy "foolish"The word that in the Bible designates the man who does not believe in God or who lives as if God did not exist, is his loneliness. The Greek text says that "converses with himself", and in this soliloquy he has only his own things in mind: my harvest, my barns, my goods. He imagines, always in dialogue with himself, what will be said when he has built new warehouses: "And then I will say to myself: my soul, you have goods stored up for many years; rest, eat, drink, feast merrily.".

There is no God in his horizon and there is no one. That is why God, in speaking to him, opens him to an "other" that does not exist in his thought: "Whose will it be that you have prepared?". In Luke's Greek there is an even more obvious play on words. The rich and selfish man uses "psyché" (soul) twice: "I will say to my soul: soul you have many good things."and God says to him: "Tonight they're going to claim your soul.".

The wisdom of Qoheleth resounds in the parable: "All is vanity! There is one who works with wisdom, science, and right, and has to leave his portion to one who has not worked.". God wants the authentic life of our soul: to share our goods with those in need.

The homily on the readings of Sunday 18th Sunday

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

The Vatican

Gestures of Pope Francis in Canada

Pope Francis' pilgrimage to Canada is turning out to be a trip full of gestures and great symbolic value.

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

Since last Sunday Pope Francis has embarked on an intensive apostolic and penitential trip to Canada. His encounters with indigenous peoples are charged with great symbolic value. Although this pilgrimage is not without its difficultiesThe first impressions are positive.

At its meeting on Monday, July 25 with indigenous peoples First Nations, Métis and InuitPope Francis said: "I was waiting for this moment to arrive so that I could be among you. From here, from this sadly evocative place, I would like to begin what I desire in my heart: a penitential pilgrimage. I come to your native lands to tell you personally that I am grieving, to implore God for forgiveness, healing and reconciliation, to express my closeness to you, to pray with you and for you".

The Pope's words clearly expressed his sorrow for the situation suffered by the indigenous peoples, "in particular, for the way in which many members of the Church and religious communities cooperated, also through indifference, in those projects of cultural destruction and forced assimilation of the governments of the time, which ended in the system of residential schools". In his speech he asked for forgiveness seven times.

Gestures with footprint

One of the first people Pope Francis was able to greet was a woman who passed through one of the boarding schools. The kiss on the hand with which he said goodbye has become one of the iconic images of these days. It shows the humility with which the Pope has come to Canada and the response of the indigenous leaders is corresponding to this mood. Therefore, it is not surprising that after the request for forgiveness the Pope received a traditional Indian hat, as a token of affection and recognition.

Another image of the trip was Pope Francis' prayer at a cemetery in Maskwacis, some 70 kilometers south of Edmonton. The Pope's heartfelt prayer at the graves of some of the children of the boarding schools is another meaningful gesture.

The Pope prays at Ermineskin Cree Cemetery. ©CNS photo/Paul Haring
The Vatican

Pope blesses Lake Santa Ana

Rome Reports-July 26, 2022-Reading time: < 1 minute
rome reports88

Pope Francis blessed the waters of St. Ann's Lake in Alberta (Canada) following the indigenous custom and blessing towards the four cardinal points.

This lake is the goal of an annual pilgrimage on the feast of St. Anne, the mother of the Virgin and grandfather of Jesus. It has an importance for Catholics and indigenous people. 


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.
The Vatican

Considerations on the motu proprio "Ad charisma tuendum" on Opus Dei

We asked Professor Giuseppe Comotti, an expert jurist, to comment on the document of the Holy See (the motu proprio "Ad carisma tuendum") which, on July 14, modified some aspects of the canonical regulation of Opus Dei. His considerations are based on two key interpretations.

Giuseppe Comotti-July 26, 2022-Reading time: 5 minutes

Translation of the article into Italian

Translation of the article into English

A correct interpretation of the actual scope of the recent motu proprio on Opus Dei "Ad charisma tuendum" requires the use of two hermeneutical keys provided by Pope Francis himself in the document.

The first key point is the express reference made in the motu proprio to the apostolic constitution "Ut sit".with which St. John Paul II erected the Personal Prelature of the Holy Cross and Opus Dei on November 28, 1982.

It seems important to me to point out that the new motu proprio does not repeal the Apostolic Constitution, but merely adapts it to the new organization of the Roman Curia, which provides in a general way for the competence, henceforth, of the Dicastery for the Clergy, and no longer of the Dicastery for Bishops, for all that pertains to the Apostolic See in matters of personal prelatures. 

For the rest, the structure and content of the Apostolic Constitution "Ut sit", summarized incisively by St. John Paul II himself in the Speech delivered on March 17, 2001 before the participants in a meeting promoted by the Prelature of Opus Dei. In that address, the Holy Pontiff, in unequivocal expressions, not only described the Prelature as "organically structured," that is, composed of "priests and lay faithful-men and women-at the head of which is its own Prelate," but also reaffirmed the "hierarchical nature of Opus Dei, established in the Apostolic Constitution by which I erected the Prelature."

Hierarchical nature

From this hierarchical character, St. John Paul II drew "pastoral considerations rich in practical applications," emphasizing "that the belonging of the lay faithful both to their particular Church and to the Prelature, to which they are incorporated, makes the particular mission of the Prelature converge in the evangelizing commitment of every particular Church, just as the Second Vatican Council foresaw when it established the figure of personal prelatures.

This reference to the Second Vatican Council is highly significant, and constitutes the second hermeneutical key to the motu proprio. "Ad charisma tuendum", where the need to refer to "the teachings of conciliar ecclesiology on personal prelatures" is expressly emphasized. 

As is well known, the last Council, in foreseeing the possibility of establishing "special dioceses or personal prelatures and other such provisions" in order to facilitate "not only the convenient distribution of priests, but also pastoral works peculiar to the various social groups to be carried out in any region or nation, or in any part of the earth" (Decree "Presbyterorum Ordinis".The Bishop omitted to outline its precise contours, preferring to leave room for a future ecclesial dynamism and an articulated discipline, "according to modules to be determined for each case, with the rights of the local ordinaries always being preserved".

The application of the council

The successive interventions of the Roman Pontiffs, in implementing the perspective indicated by the Council, left these spaces open: this is the case of the motu proprio "Ecclesiae Sanctae" The Code of Canon Law of St. Paul VI (August 6, 1966) and, above all, the 1983 Code of Canon Law of St. John Paul II, where some provisions are dedicated to personal prelatures (canons 294-297), which can be concretized in different ways, according to the needs identified by the Holy See, which is responsible for the erection of personal prelatures.

It should be noted, however, that the Code of Canon Law of 1983 (unlike the previous Code, which admitted the existence of the simple honorary title of prelate), uses the term "prelate" exclusively to indicate subjects other than diocesan bishops, but who have, like them, the power of proper ordinaries with respect to areas of exercise of the power of government called "prelatures," further specified with the qualifier of territorial or personal, according to the criterion adopted in each case to identify the faithful to whom the exercise of the power is addressed. Having said this, the Code of Canon Law leaves room for a wide variety of configurations which, concretely, the individual prelatures could receive in the statutes given to each one by the Supreme Authority of the Church.

The prelate's episcopate

In this broad area of freedom, the Code of Canon Law does not foresee the necessity, but neither does it exclude the possibility, of the prelate being invested with the episcopal dignity, this choice depending exclusively on an evaluation by the Roman Pontiff, who alone in the Latin Church is responsible for the appointment of bishops.

The abstract compatibility of the nature of a personal prelature with the episcopal dignity of the subject at its head is confirmed, in fact, by the decision of St. John Paul II to appoint as bishops the two previous Prelates of Opus Dei, on whom, among other things, he himself personally conferred episcopal ordination.

On the other hand, there are ecclesiastical circumscriptions of a territorial nature at the head of which there are prelates who are certainly holders of power of government of a hierarchical nature, but who, nevertheless, are not usually invested with the episcopal dignity (think of the apostolic prefectures in mission territories).

To this must be added that - as is well known - in the perspective of an exercise of the functions of government not limited to bishops alone, the pontifical insignia are not reserved by canon law exclusively to the latter, but their use is foreseen for a much wider category of subjects, even if they are not elevated to the episcopate, such as, for example, Cardinals and Legates of the Roman Pontiff, Abbots and Prelates who have jurisdiction over a territory separate from a diocese, Apostolic Administrators permanently constituted, Apostolic Vicars and Apostolic Prefects, and Abbots of monastic congregations.

The motu proprio Ad charisma tuendum

Therefore, if it is accepted without difficulty that the functions of a prelate can be entrusted to a priest, this does not prevent personal prelatures from always involving the exercise of the power of ecclesiastical government, if only because, as foreseen in canon 295, paragraph 1, the personal prelate "has the right to establish a national or international seminary, as well as to incardinate students and promote them to orders with the title of service to the prelature". 

The fact that Pope Francis intends, appropriately, to protect the "charismatic" origin of Opus Dei, "according to the gift of the Spirit received by St. Josemaría Escrivá de Balaguer," in no way impedes the fact that the Prelature as such has been erected by means of an Apostolic Constitution, which is the instrument that the Roman Pontiff usually uses to institute the ecclesiastical circumscriptions, through which the exercise of the power of government that corresponds to the hierarchy is distributed and regulated.

Consequently, the motu proprio "Ad charisma tuendum", the Magisterium of the Council, far from imposing a clear separation between the charismatic dimension and the institutional-hierarchical dimension of the Opus Deishould be read as an invitation to live with "a new dynamism" (cf. St. John Paul II, Apostolic Letter "The New Dynamism of the Church").Novo millennio ineunte"15) fidelity to the charism of St. Josemaría, which the Supreme Authority of the Church, through the apostolic constitution "Ut Sit," has translated into the institution of a personal Prelature, that is, an instrument of a hierarchical nature.

To it is entrusted what Pope Francis defines in the motu proprio as a "pastoral task", to be carried out "under the guidance of the prelate" and which consists of "spreading the call to holiness in the world, through the sanctification of work and of family and social commitments, by means of the clerics incardinated in it and with the organic cooperation of the laity engaged in apostolic works".

A task which, precisely because it is pastoral, cannot but be shared with the Pastors of the Church and which, in terms of its content, does not refer to specific categories of subjects, but involves all the faithful, called to holiness by virtue of Baptism and not by reason of a particular choice of life.

The authorGiuseppe Comotti

Professor of Canon Law and Ecclesiastical Law

University of Verona

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Experiences

The last smile

A true story for a day like today, when we celebrate the feast of St. Joachim and St. Anne.

Juan Ignacio Izquierdo Hübner-July 26, 2022-Reading time: 8 minutes

In my memory of the last months of Margarita's life, there is a mixture of pain and sweetness. She was a tender and strong woman who, despite the inclement circumstances of her life, had the virtue of keeping her smile afloat.  

Rodrigo met her in 2016. At that time he was a business student, I was a law student, and together with a group of friends we were trying to move forward with a social initiative. We wanted to put young university students in contact with grandparents who were abandoned in their own homes. It would be a win-win dealWe would learn from the experience of the elders and they would be relieved of their loneliness. 

We chose to start in a vulnerable area: La Pincoya, a sea of 60-square-meter houses set among asphalted but narrow streets, whose zinc roofs reach the foot of the hills that enclose Santiago de Chile to the north. There we went to explore. At the local police station, we were advised to arrange visits on Saturday mornings, because that is when the drug traffickers rest.

The pastor, for his part, suggested that we wear white T-shirts so that people would associate our presence with that of the parish volunteers working on other initiatives, as this would give us more security. We then went door to door asking where grandparents lived who were interested in receiving visitors for a chat.  

In spite of our initial fear, the people welcomed us with warmth, we became familiar with the neighborhood and discovered that the problem of loneliness was frequent and heartbreaking. Saturday after Saturday, we visited grandparents to listen to them, congratulate someone on their birthday or give them a moment of conversation. We were not doctors, psychologists or social workers, but just inexperienced young people who left each visit with a full heart and a moved soul.

Very soon, Rodrigo met Mrs. Margarita. He was introduced to Mel, a young French missionary who had been working in the area for a few months. At that meeting, Margarita was happy to talk and Rodrigo told her that he would come back. The appearance of this lady was eloquent regarding her need: when she said that she was born in 1942 and that she was 74 years old, he was surprised, both because of her confidence in giving them this delicate information, and because she seemed to be 15 or 20 years older.

She was short and somewhat plump, wore a high hairstyle that sprouted like a field of white wheat on her head, was wrapped in a loose blue fleece jacket and a scarf (on subsequent visits she exchanged it for a much more elegant black sweater with gold buttons); she had large, expressive eyebrows, and was blind in her left eye. She walked with difficulty and complained that the muscles on the right side of her body ached. Her biggest problem, in any case, was not physical pain, but loneliness. She was a widow and lived in her little house accompanied by two small dogs and one of her six children, whom she unfortunately saw very little and who also made her cry with alarming frequency, as he was a severe alcoholic. She saw the other children "late, badly and never", since all but the daughter were also alcoholics. 

Two Saturdays later, Rodrigo returned accompanied by José Miguel. Mrs. Margarita was impressed by the fact that the young men had kept their promise, thanked God and welcomed them into her home with excitement. They sat down in some low armchairs in the living room and quickly got to know each other. First he spoke to them about his childhood in the city of Talca and then he moved on to topics that concerned him more, until he reached his children. There she finally opened her heart completely and told them, with trembling lips and shy words, a black sadness: the previous week the son who lived with her had died of alcohol poisoning. 

This poor man had been suffering from this addiction for a long time, but when he was told that his only son had hanged himself because of problems with drug trafficking, he lost control: he became desperate and clung to the bottle like a castaway to a plank. He spent a year like that, mired in the most dreadful anguish, until his body could take no more and he gave up living. 

Margarita recounted these misfortunes to Rodrigo and José Miguel as if they had been friends for a long time, at length and in detail: she managed to talk, lament and cry. After an hour and a half of catharsis, she felt she had finished: she wiped her tears with a handkerchief and looked my friends in the eyes, or what was left of them, for at that point they were as if petrified by the shock. Margarita gave a childish smile and thanked them: "If it weren't for you, I would have had no one to unburden myself to... now I feel more relieved. Thank you.

They replied briefly and realized they were running late, so they said goodbye. As she opened the door, she winked at them with her healthy eye and, pleading with her eyes for them to come back, she added, "I'll never get bored of you, I promise!". They parted and she directed their steps to the kitchen to prepare lunch, with a smile on her face, while the wall clock resumed its usual slowness.

Rodrigo returned fifteen days later. This time with the surprise that he was accompanied by José Tomás, a chubby and friendly student who was born in Talca, just like Margarita! The conversation was endearing and was interspersed with laughter and jollity, they even took a selfie. The farewell ceremony had a more festive ending: "My doors are open to you, and even more so if a Talquino comes," she told them, beaming with joy.  

In the following months there were three more visits, in which Rodrigo was getting more university students to accompany him: some more photos were taken, one day José Tomás gave Margarita two of those framed photos, she made jokes to the talquino and said goodbye with tender and varied phrases such as: "Thanks for coming, kids, I have you as my family" or "I have to thank God for sending these kids to my family" or "I have to thank God for sending them to my family". lolos so handsome to see me". 

In October I joined the plan to visit Margarita for the first time. By then there were 6 of us in the entourage. I remember that we parked at the local police station, as we used to do, and started walking around the town in our white T-shirts.

It was a very blue and warm Saturday morning, cloudless, the drug gangs were sleeping despite the loud reggaeton that flowed from some houses like musical jets, the ladies were leaving their houses pushing little canvas suitcases on wheels to buy vegetables at the neighborhood market, the children were playing soccer in the street and stopped the ball to look at us with some skepticism.

When we arrived at the corner facing our grandmother's alley, we realized that something had happened. On many front doors, the neighbors had hung white balloons. In the background, at the house with the white gate where Margarita lived, we saw a crowd of people.

Rodrigo smiled, although with trepidation: "He told me that his daughter was getting married, but I didn't know it would be today. Let's go! We followed him and as soon as we reached the front steps, we saw the door open and about 15 very serious and casually dressed but dignified people looking back at us.

In the middle of the group, a middle-aged man stood out, leaning on the shoulders of the others to watch us with particular intensity. He was bald, wearing sport pants and jacket and dirty sneakers. With a quick movement he took off his sunglasses and leaned out to get a better look at us with his reddened eyes. He seemed to recognize us, made his way through the crowd and descended the three steps that separated us to greet us with a grimace of bitterness, remorse and gratitude: "You came, you came, I can't believe you also came to my mother's wake, thank you, thank you!" he exclaimed, warmly shaking hands with each of us, while we processed what was happening.

We entered the house and he introduced us to his brothers, three fat and badly shaved men whose flat faces showed a dense and cryptic sadness, and a broad woman who seemed more empathetic. They greeted us with a look of deep respect and we saw ourselves, suddenly, in the front row, surrounding the coffin where Mrs. Margarita rested in peace. The surprise we got was enormous, we did not expect it at all!

Through the glass that showed the face of the deceased, I saw that she was smiling, for the last time. She was expressing pure joy, as if she wanted to leave us her strength, her trust in God, her gratitude for life. The relatives were watching us from the walls, but we had remained absorbed, with our eyes fixed on those closed eyes, those calm eyebrows and that sincere smile. The son who had welcomed us, with difficulty due to the tears that kept escaping like a badly turned off faucet, broke the ice. In a confidential tone, although with the obvious intention of making himself heard by everyone, he said to us: 

-It's been two or three years since I've been to see Mom. We talked on the phone, although very occasionally. The last few months she only told me things about you and asked me if I knew when the guys from the university were going to visit her again..." He wiped his tears with the sleeve of his tracksuit, sighed as if to catch his breath and continued, although looking at the floor, with a groan, "We had abandoned her. 

The brothers looked down too, we waited a few seconds and he continued with difficulty.

-And while we were busy doing our own thing, you came to replace us. You gave our mother a family in her last months of life. That's why we wanted to..." He looked at his brothers, they nodded, and he pointed to a small table in the corner of the room that he hadn't noticed until then. Ahem, we wanted to place here, at the Virgin's feet, the two photos you took with my mommy. 

There she was, indeed, in front of a plaster statuette of Our Lady of Lourdes and a photo of her husband and another of her deceased son, in the front row, the two of them in the front row. selfies framed pictures that José Tomás had given Margarita some time ago, facing the coffin. We did not know what to say, our throats tightened and we could not respond: Rodrigo was the first to cry, then José Tomás also broke down and we all ended up crying, we and Margarita's children, united with the rest of the relatives who had witnessed the conversation, all holding hands around the coffin. We prayed an Our Father, a Hail Mary and a Glory Be, all together in an unforgettable moment of communion, while we contemplated that face, as tormented as it was smiling, of the deceased Margarita, that smile that attracted all eyes and consoled us with the thought that she was in a better place, freed at last from the sufferings of the earth, embraced perhaps by her husband, her son and her grandson in the hereafter; so much pain suddenly transformed into happiness, as a rose opens after being watered with tears and blood. Her smile comforted us: "You have come! -she seemed to want to exclaim with incombustible joy-, you have even come to my wake, children, thank you! By the way, I look sensational. When I arrived here I contemplated God only with the eyes of my soul, but then a very handsome seraphim lent me some of the eyes he carries in his wings, and you can't imagine how well I see here! Come soon, children, and don't worry too much about the pain you suffer in life, because all that finds its consolation here. Come and see me here too, don't delay too long!

We went out into the street in silence, accompanied by the brothers with the seriousness of a Holy Week procession. We looked at each other and did not know how to say goodbye. First a hug, then another. Promises of prayers, new thanks, a photo. In the end we managed to separate and walked back to the car, in silence, aware that we would always carry Margarita and her smile in our hearts. We were not doctors, nor psychologists, nor social workers, it is true, in that we could not give her professional help, but we had been fortunate enough to be adopted by Margarita as her grandchildren, and that is what we will remain for all eternity. 

The Vatican

Charism and hierarchy in Opus Dei, two dimensions in the same reality. The Relationship between the Gifts of the Holy Spirit in the Church

In the Church, the hierarchical and charismatic dimensions are inseparable and complementary. This is also true in the case of Opus Dei. The recent motu proprio recently published by Opus Dei "Ad charisma tuendum"with which Pope Francis wishes to promote the mission that Opus Dei carries out in the Church. The author, a well-known canonist, comments on this aspect.

Luis Felipe Navarro-July 25, 2022-Reading time: 6 minutes

Translation of the article into English

The institutional dimension and the charismatic dimension are two dimensions that can be distinguished, without confusing them. At the same time, they are necessary for the life of the Church and complementary to each other.

There is no Church that is not hierarchical, founded on the Apostles and governed by their successors, and at the same time is not charismatic. There is no such thing as a hierarchical Church and a Church "of the People".

Nor is there a Church that is only hierarchical, without being at the same time charismatic.

In fact, the charisms given by the Holy Spirit have been a reality in the Church since its foundation. It is enough to read the letters of St. Paul to understand that there is a great variety of gifts of the Spirit, for the usefulness and good of the Church; some are of the authority, and others of the faithful (as can be seen, for example, in 1 Cor 12:28 and 1 Cor 14:27-28).

The gifts that the baptized received in the Christian community were in each case gifts of diverse entity and content. But they were not for individual benefit, but for the good of the community. Therefore, their exercise must be ordered, since they are for edification, not destruction.

Noting this reality, the Second Vatican Council has emphasized that the Holy Spirit provides and governs the Church with hierarchical and charismatic gifts. As the Constitution points out Lumen gentium, n. 4, "the Holy Spirit (...) guides the Church into all truth (cf. Jn 16:13), unifies her in communion and ministry, provides and governs her with diverse hierarchical and charismatic gifts and embellishes her with his fruits (cf. Eph 4:11-12; 1 Cor 12:4; Gal 5:22)".

The hierarchical and charismatic dimensions of the last Roman Pontiffs

This presence of the Holy Spirit has been especially valued by recent Roman Pontiffs. A clear contribution of John Paul II, when referring to the presence of new groups endowed with a remarkable charismatic and evangelizing thrust, was to emphasize that the gifts of the Spirit are essential for the Church.

Thus, he said: "On several occasions I have emphasized that there is no contrast or opposition in the Church between the institutional dimension and the charismatic dimensionof which the movements are a significant expression. Both are equally essential to the divine constitution of the Church founded by Jesus, because they contribute to making present the mystery of Christ and his saving work in the world" (Message to the participants in the World Congress of Ecclesial Movements, May 27, 1998, n. 5). If they are co-essential, it means that they belong to the nature and being of the Church.

Pope Benedict XVI, for his part, specified how the two dimensions combine and relate to each other: "In the Church even the essential institutions are charismatic and, on the other hand, the charisms must be institutionalized in one way or another in order to have coherence and continuity. Thus both dimensions, raised up by the same Holy Spirit for the same Body of Christ, concur together to make present the mystery and salvific work of Christ in the world" (Address to the Fraternity of Communion and Liberation on the 25th anniversary of its pontifical recognition, March 24, 2007).

These are two dimensions that intertwine, that complement each other, that are always present, with greater or lesser intensity. How can we fail to recall that, united to the figure of the Roman Pontiff, there is the charism of infallibility; that he who is the successor of the Apostles receives the gifts of the Spirit to govern and guide the Church, and that among these gifts is discernment of the authenticity of charisms (as the Congregation for the Doctrine of the Faith pointed out in n. 8 of the letter "The Roman Pontiff and the Roman Pontiff"). Iuvenescit EcclesiaMay 15, 2016, "the same Spirit gives to the hierarchy of the Church, the ability to discern authentic charisms, to receive them with joy and gratitude, to promote them with generosity and to accompany them with paternal vigilance"; it is a gift received for the good of the whole People of God).

Pope Francis has also highlighted the harmony between the two dimensions: "Walking together in the Church, guided by the Pastors, who have a special charism and ministry, is a sign of the action of the Holy Spirit; ecclesiality is a fundamental characteristic for Christians, for every community, for every movement" (homily at the Pentecost Vigil with the ecclesial movements, May 19, 2013), and emphasized how charisms are born and flourish in Christian communities: "It is within the community that the gifts with which the Father fills us sprout and blossom; and it is within the community where one learns to recognize them as a sign of his love for all his children". They are always ecclesial, and are at the service of the Church and its members.

In the letter Iuvenescit EcclesiaIn its 2016 letter, the Congregation for the Doctrine of the Faith affirms: "Ultimately, it is possible to recognize a convergence of recent ecclesial Magisterium on the co-essentiality between the hierarchical and charismatic gifts. Their opposition, as well as their juxtaposition, would be a sign of an erroneous or insufficient understanding of the action of the Holy Spirit in the life and mission of the Church".

The complementarity between hierarchy and charism, in the case of Opus Dei

In the recent motu proprio Ad charisma tuendumOn July 22, 2022, Pope Francis once again emphasized the complementarity of the hierarchical and charismatic gifts. In fact, the Prelature of the Opus Dei was established by Pope John Paul II, with the Apostolic Constitution Ut sitto carry out a purpose proper to these hierarchical entities: the realization of specific pastoral works (the other purpose is to contribute to the distribution of the clergy: decree Presbyterorum Ordinis10; Code of Canon Law, canon 294).

As Pope Francis recalls in the Proem of the motu proprio, Opus Dei has a special task in the evangelizing mission of the Church: to live and spread the gift of the Spirit received by St. Josemaría, which is none other than to spread the call to holiness in the world, through the sanctification of work and the family and social tasks of the Christian.

To achieve this goal of spreading the universal vocation to holiness, which is not the exclusive task of Opus Dei, but of the whole Church (cf. Lumen gentium, n. 11, and Francis, Apostolic Exhortation Gaudete et exultate, March 19, 2018), the hierarchy has created a Prelature, presenting a real and practical model of living that holiness in the midst of the world.

In fact, the path opened by the Holy Spirit on October 2, 1928, the date of Opus Dei's foundation, has borne fruits of holiness among a wide variety of faithful: men and women, married and celibate, laity and clergy. In fact, among the faithful of the Work, some have reached the glory of the altars: St. Josemaría, Blessed Álvaro del Portillo and Blessed Guadalupe Ortiz de Landázuri. Opus Dei is, in fact, a possible and real example of holiness in the world.

In turn, the Holy See carried out a discernment of the charism of Opus Dei, giving its approval at various points in its history (cf. Illanes, "El itinerario jurídico del Opus Dei: historia y defensa de un carisma", Pamplona 1989), and in 1982 concluded that it should be configured as a Personal Prelature, a configuration that has been confirmed by Pope Francis in the motu proprio (which at the same time modifies some articles of the Apostolic Constitution Ut sit, in the points in which the relationship with the Holy See is specified: articles 5 and 6).

Two dimensions in the same reality

It is normal that, in the face of charismatic and hierarchical gifts, the tendency is to think that the recipients of one or the other are different people.

In this case, we find an entity that is hierarchical (its guide is a Prelate, who acts with the necessary collaboration of a presbyterate and lay faithful as members: cf. canons 294 and 296, and John Paul II, Apostolic Constitution Ut sit, articles 3 and 4), and at the same time charismatic: it has to live and spread that charism. All its members have received God's call to be saints, incarnating the spirit that God gave to the Work's founder.

It constitutes, therefore, an example of an entity in which the complementarity between hierarchical and charismatic gifts becomes palpable in the same reality. Every charismatic reality has a relationship with the function of hierarchy. In this case, apart from the normal relationship with authority, which has decreed the authenticity of the charism and which always accompanies this living charism that has its developments in history, some peculiar aspects are added, such as the one I have just indicated: a Prelature with a Pastor, with a presbyterate and with laity destined to spread a charism at the service of the People of God.

The authorLuis Felipe Navarro

Rector of the Pontifical University of the Holy Cross, Professor of Personal Law, Consultant to the Dicastery for the Laity, the Family and Life.

Culture

Javier ViverIf art does not generate communion, it will be anything else, but not art".

The photographer and sculptor Javier Viver, the author of the Mother of Hakuna, or the Bella Pastorais one of the leaders of contemporary sacred art in Spain. From July 25 until July 30, he directs the Observatory of the Invisiblein which a hundred students and professionals from different artistic disciplines share creative experiences and reflections within the framework of the Monastery of Guadalupe. 

Maria José Atienza-July 25, 2022-Reading time: 3 minutes

From his hands have come Marian images such as the Mother of Hakuna, the Beautiful Shepherdess of Iesu Communio, Lot's wife or the Guardian Angel that, since a few days ago, can be seen in Madrid's Puerta del Angel. Javier Viver is one of the benchmarks of the contemporary sacred art in Spain, but he is also a prolific author of non-religious works, both sculptural and photographic.

– Supernatural Bella Pastora by Javier Viver

Since last year, it has been promoting, through Fundación Vía, the Observatory of the Invisible. A summer school for students from different artistic disciplines, who, for a week, are immersed in an experience of art and spirituality in the framework of the Monastery of Guadalupe de Cáceres.

Against this backdrop, Viver points out in this interview with Omnes what he sees as the role of the artist in today's society: "to offer a sliver of hope, a piece of paradise, to society".

The first experience of the Observatory of the Invisible was a success and this has led to the expansion and continuation of the call for applications.

- The possibility of sharing artistic creation with a great diversity of artists of all disciplines and ages. More than 100 attendees between artists and students. 

Why did you choose the surroundings of the Guadalupe Monastery?

- The Monastery is a historical center of spirituality and artistic creation of the first order. With masterpieces by Zurbarán, El Greco and Goya.

Speaking of the invisible, that art is the way of materialization of the spirit 

Can there be an inanimate art?

- No, art is waiting for a soul to interpret it, to reactivate it. 

Does the artist create for himself or for the viewer?

- From my point of view it creates for a spectator, for a reader. Art as a cultural phenomenon only makes sense for a society. If it does not generate communication, communion, it will be anything else, but not art.

The most important works are those that connect and awaken the contemplation of other souls, of his generation and those to come. In this sense their projection is timeless, their audience universal and unlimited. Art in the long term is the best investment. 

Among your best-known religious-themed works are the Marian images of the Bella Pastora or the Mother of Hakuna. How do you imagine the Virgin?

- The Virgin Mary is the nascent Church, the maiden of Nazareth who began this exciting adventure we call the Church. First it was the domestic Church of Nazareth, then the hierarchical Church. She is the living tradition of the Church, made domestic stories that she would later tell to the disciples of Jesus and they wrote in the Gospels and other writings. Moreover, Mary is the initiator of the Way of Art, via pulchritudinis.

Like the great women of history she was the great domestic narrator of salvation history and the great weaver. She was the mother of Jesus and became the mother of Jesus' disciples. 

Art has been identified, perhaps romantically, with outsiders, madmen or visionaries... Is there any truth in this identification?

- Art is always at the limit, in that region where mystery appears, that which is not seen, that which is not understood, that which breaks with political correctness.  

In a society that is torn between continuous rupture and new molds, what is the role of the artist?

- That of making everything new and everything old. That of offering a sliver of hope to his society, a piece of paradise, that of making the invisible visible. 

The Vatican

Vittorio ScelzoElderly people ask not to be left alone".

"It is the first time in history that growing old has become a mass phenomenon." So says Vittorio Scelzo, responsible for the pastoral care of the elderly in the Dicastery for the Laity, Family and Life, in this interview for Omnes.

Maria José Atienza-July 24, 2022-Reading time: 4 minutes

Today, for the second year, the Church is celebrating the World Day of Grandparents and the Elderly 2022 with the theme, "In old age you will still bear fruit". It has been preceded by several months of catechesis on old agePope Francis has developed in his Wednesday audiences, the elderly and the role of the family.

Scelzo also emphasizes in this interview that the elderly ask the Church, fundamentally "that they not be left alone, and the Church, especially with the magisterium of Pope Francis, is very clear: abandoning the elderly is a grave sin".

The Pope's message for this Day highlights a reality typical of the first world: the fear of old age. How does this affect us in the family, in the Church?

- The Pope speaks of the fear of aging. It is something we are all clearly aware of: we associate old age with the loss of autonomy, of health. It is often thought that growing old means in some way losing dignity because of the fragility we experience.

However, growing old - so the message goes - is a gift. After all, for centuries one of humanity's great goals has been to live a long time. Now that longer life has become a reality for many, our societies seem unprepared.

Aging is something new. It is the first time in history that growing old has become a mass phenomenon. We are not prepared and that is why the Pope devotes so much attention to the elderly: it is necessary to develop reflection on this age of life. It will be one of the most important challenges of the coming years.

The population, and therefore the members of the Church, in the West are mostly elderly. This is also a pastoral challengeHow can we involve the elderly in the work of the Church when they may not be in top shape?

- Often the elderly are involved, they are the ones who run our parishes, they are the protagonists of our commitment to charity. You only have to look around the Church to see that they are the most assiduous Mass attenders. But there is a challenge posed to us by those who are not at full strength.

Going back to the Gospel passage we heard last Sunday, I would say that we are challenged by Mary: to understand that being a Christian is not just running after the many things to do, but rediscovering the centrality of listening and prayer.

The Pope, in his message for the World Day of Grandparents and the Elderlyentrusts the task of prayer to the elders. It is not a residual commitment, the future of the Church and the world depends on it: Jewish tradition says that it is the prayer of the righteous that sustains the world.

At this time, it seems to me that perhaps the first pastoral urgency is to arouse prayer for peace in Ukraine, and the elderly, who know the horror of war, in this perspective, are not in the rearguard, but among the pioneers.

In a world where loneliness is increasingly present, especially in the elderly population, what do the elderly ask of the Church?

- Isolation is the great disease of the elderly and our society runs the risk of catching it. We are getting used to thinking that loneliness is normal and the pandemic has made it seem unavoidable.

But God - it is no coincidence that it is one of the first words in the Bible - does not want man to be alone.

The elderly ask not to be left alone, and the Church, especially with the magisterium of Pope Francis, is very clear: abandoning the elderly is a grave sin.

However, we see multiple manifestations of the throwaway culture, and unfortunately this also occurs within Christian families.

The Pope also encourages the elderly to be protagonists of the revolution of tenderness that the world needs. In this sense, how can tenderness and the teaching of responsibility be combined in the family?

- The Pope in his message associates the word tenderness with the no longer fashionable word revolution. I think he means that the behavior marked by this attitude should be the seed of a change in our cities.

He asks us to have for the poorest of the poor - he mentions in particular the refugees from the war in Ukraine and the others who stain our world with blood - a tender thought and a tender attitude.

The elderly can do a lot (we are witnessing a great movement of solidarity) not only from a practical and welcoming point of view, but they can help us to de-escalate the climate, to understand - as many of them have had to do - that we cannot save ourselves alone.

This is the magisterium of fragility of which the Pope spoke in one of the last Wednesday audiences: the wisdom of those who understand that they are not enough for themselves and the futility of opposition at all costs.

At the same time, and aware of all this, how can we encourage the new generations to participate actively in the Church and in society?

- The Pope speaks very often of a covenant between the generations. It has always struck me that the first time he spoke about older people was during World Youth Day in Rio de Janeiro.

The question you ask is really very complex, but - surely - part of the answer lies in the rediscovery (or the construction) of a link between young and old. It is not just a nice idea: we know many experiences that tell us that the encounter between young and old is always a very rich experience for everyone.

In recent months we have heard the Pope not only talk about the elderly, but also address them, alluding to attitudes that hinder intergenerational coexistence. How can the Church promote this mutual understanding beyond a one-day visit?

- First of all, let's make this visit! The Pope writes in his message that a friendship is often born from a first visit. Taking a step towards others, especially towards the weakest, always has a value, and that is what we ask of everyone on World Day of Grandparents and the Elderly: let's visit an elderly person who is lonely! Especially in this time of sweltering heat, let no one live this day alone!

Then the Pope, with the concreteness that characterizes him, speaks to the elderly and not of the elderly because they are a large part of the laity. The elderly are many and will always be more numerous, how can we continue to ignore them?

The Vatican

July 24: Pope Francis dedicates a day to grandparents and senior citizens

Next Sunday, July 24, the World Day for Grandparents and the Elderly will be celebrated around the world this year 2022. Parishes, dioceses and ecclesial communities are also called to celebrate with creativity and in a decentralized way this feast, which this year has as its theme "In old age they will continue to bear fruit".

Leticia Sánchez de León-July 23, 2022-Reading time: 5 minutes

The World Day of Grandparents and the Elderly has become one of the events that bears the unmistakable signature of the Argentine pope. It was Pope Francis himself who last year wanted to establish a day dedicated exclusively to grandparents and the elderly. The Day is scheduled to be celebrated every year on the fourth Sunday of July, around the feast of Saints Joachim and Anne, grandparents of Jesus.

This year it will take place this Sunday, July 24, with the celebration of a Eucharist in St. Peter's by Cardinal De Donatis, Vicar General for the Diocese of Rome. De Donatis, Vicar General for the Diocese of Rome. On the same day, the Pope begins an apostolic journey to Canada, during which he plans to visit the Shrine of St. Anne and meet with young people and the elderly at an elementary school in Iqaluit.

"Please do not leave them alone" is one of the phrases that the Pontiff has repeated most often in reference to the care and attention of the elderly, and the institution of the Day is a sign that he is concerned about this topic. It is not in vain that he has wanted to dedicate a good part of the Wednesday audiences to talk about the stage of old age and the richness that the elderly represent for families and for society.

"In old age they will continue to bear fruit", is the motto chosen to promote dialogue between the elderly and the young: "It is important that grandparents meet their grandchildren and that grandchildren meet their grandparents, because - as the prophet Joel says - grandparents will dream in front of their grandchildren, they will have illusions (great desires), and the young, taking strength from their grandparents, will go forward, they will prophesy". 

In addition to next Sunday's event, this July Christians are also praying especially for the elderly; the prayer intention that Francis entrusts to the whole Church this month, through the Pope's Worldwide Prayer Network, is precisely to pray for the elderly.

In the video message, the Pope reflects on this stage of life: "Old age, in fact, is not an easy stage to understand, even for those of us who are already living it. Although it comes after a long journey, no one has prepared us to face it, and it almost seems to take us by surprise." The Pope appeals to the elderly to continue to contribute all that they can give because older people have "a special sensitivity for care, for reflection and affection" and invites them to be We are, or we can become, protagonists of a "revolution of tenderness."

"Many people are afraid of old age," the Pope begins in the message prepared for the event, "They consider it a kind of illness with which it is better not to come into contact. The elderly do not concern us - they think - and it is better for them to be as far away as possible, perhaps together among themselves, in facilities where they are cared for and which spare us from having to take care of their worries." Pope Francis wants to be close to all the elderly and he does so by speaking to them on a one-to-one basis, showing himself to be elderly himself: "And we, grandparents and the elderly, have a great responsibility: to teach the women and men of our time to see others with the same understanding and the same tender gaze that we address to our grandchildren. We have sharpened our humanity by caring for others, and today we can be teachers of a peaceful way of life, attentive to the weakest.

"The elderly," the Pope continues, "help to perceive "the continuity of generations," with "the charism of serving as a bridge. Often it is the grandparents who ensure the transmission of great values to their grandchildren, and "many people can recognize that they owe their initiation into the Christian life to their grandparents".

With these words, the Pope wants to make us understand that the construction of a better world passes - also - through revaluing the figure of our elders, going "against the tide with respect to what the world thinks of this age of life", encouraging at the same time older people not to maintain a resigned attitude", "with little hope and no longer expecting anything from the future".

A Church close to the elderly 

The Pope has also addressed this topic in greater depth in other messages and in papal documents, such as the Apostolic Exhortation Amoris Laetitia: "The Church cannot and does not want to conform herself to a mentality of intolerance, much less of indifference and contempt, with regard to old age. We must awaken a collective sense of gratitude, appreciation, hospitality, which make the elderly feel a living part of their community." In this line, the World Day of Grandparents and Older Persons, wants to be an appeal to all families, and to society as a whole, to give back to the elderly all the value they have and to treat them as they deserve while inviting them to "continue to bear fruit".

In a society that values only that which produces an instant benefit, grandparents and the elderly find themselves more and more alone and neglected, sometimes even by their own families. The "throwaway culture" so often mentioned by the Pope also refers to this; the attention and care of the elderly has no short-term benefit and attending to their daily needs is tiring and repetitive and often becomes an additional burden in the daily lives of families. However, as the Pope says in the Apostolic Exhortation Amoris Laetitia: "A family that does not respect and care for its grandparents, who are its living memory, is a disintegrated family but a family that remembers is a family with a future." 

La Jornada

In this second year of the Day dedicated to grandparents and the elderly, the Dicastery for the Laity, Family and Life suggests two ways to participate: celebrating the Eucharist or visiting the elderly alone.

The same Dicastery has made available to the various dioceses a series of pastoral and liturgical materials and suggestions, available on the Dicastery's website. Among the recommendations made, one that stands out is that of visiting or accompanying elderly people who are alone.

In fact, the Church grants the faculty to obtain the plenary indulgence under the usual conditions: sacramental confession, Eucharistic communion and praying for the intentions of the Supreme Pontiff. It can be received by grandparents, the elderly and the faithful who participate in the Mass on July 24 in St. Peter's Basilica or in the various celebrations that will take place throughout the world. The indulgence may also be applied as a suffrage for the souls in purgatory.

In addition, the same Plenary Indulgence will be granted to the sick elderly and to all those who, "unable to leave their homes for a serious reason, unite themselves spiritually to the sacred celebrations of the World Day, offering to the Merciful God their prayers, pains and sufferings of their own lives, especially while the Pontiff's words and the various celebrations are being broadcast by the media".

The World Day of Grandparents and the Elderly is also the starting point for developing a specific pastoral program that effectively reaches this part of society which, as the Pope says, is going through the loneliest phase of life and often does not know how to live it because "there are many projects of assistance" to the elderly but "few projects of existence".

Cardinal Kevin Farrell, Prefect of the Dicastery for the Laity, Family and Life, regarding the organization of Sunday's event noted that, with the Day, the Holy Father "invites us to become aware of the relevance of the elderly in the life of societies and our communities, and to do so in a way that is not episodic, but structural, and the Day helps to lay the foundations for an ordinary pastoral care of this time of life."

The authorLeticia Sánchez de León

The World

Giorgio MarengoThe most important thing is faithfulness to the Lord".

The future Cardinal Giorgio Marengo, Prefect Apostolic of Ulaanbaatar, capital of Mongolia, pastors a community that represents 1% of his fellow citizens. The key to the growth of the Church in this mission country is, as he points out, the accompaniment of converts and consistency of life.

Federico Piana-July 23, 2022-Reading time: 3 minutes

"To think of appointing a bishop who leads a small and minority Church as a cardinal is a great missionary gesture". Father Giorgio Marengo, Apostolic Prefect of Ulaanbaatar, the capital of Mongolia, was in Rome when he was surprised to learn of his appointment as Cardinal: "In those days - says the Consolata missionary - I had accompanied a delegation of Mongolian Buddhists to the Holy Father: it was the first time this had happened. We had just concluded this beautiful and historic initiative of inter-religious dialogue when, during the Regina Colei on Sunday, May 29, I heard the Pontiff call my name. At that moment I was overcome with a very strong joy and a feeling of deep gratitude and humility.

The Church led by Monsignor Marengo in the East Asian country is very small: 1,400 faithful out of a little more than three million inhabitants, eight parishes and one public church that is not yet recognized as a parish.

"Here, the majority of the population is of Buddhist faith, while Catholics do not reach 1%. It is different for Protestant Christians - Evangelicals and Pentecostals - who are more numerous than Catholics," adds Monsignor Marengo.

What is the work of evangelization carried out by the Catholic Church in Mongolia?

- I respond by using a poetic image borrowed from a great Salesian pastor, the Indian Archbishop Emeritus Thomas Menamparampil: we try to whisper the Gospel to the heart of Mongolia. It is an expression that speaks of our commitment to a constant witness to the Gospel: a discreet, non-noisy proclamation.

The 70% of our activities are works of human promotion: education, health, assistance to people in difficulty, but also preservation of Mongolian culture.

Then, of course, there is the celebration of the sacraments. The Church is committed on many fronts and tries to have as its basic attitude the desire to share the joy of the Gospel in a humble but profound way.

giorgio marengo

This year marks the thirtieth anniversary of the revival of the Church in Mongolia and of the establishment of the of diplomatic relations between the country and the Holy See. In summary, what can be made of this thirtieth anniversary?

- Thirty years is not a short time, but it is not a long time either. However, it has been a conspicuous time in which the Church has been able to present itself and put down roots. If today we have nine Catholic communities in the area, it is a sign that the Gospel has been accepted and is being lived in practice.

At the beginning, it was a time marked by pioneering in a nation that suddenly saw a regime marked by communism and state atheism collapse and fall into a phase of disorientation and poverty. It was at this precise moment in history that the first three missionaries arrived, among them Monsignor Wenceslao Selga Padilla, the first Apostolic Prefect of Ulaanbaatar. They began to implement concrete projects of friendship and solidarity, with the aim of creating relationships of trust that would last over time.

 Instead, what does the future hold for the Church in Mongolia?

- There is still much to be done. This first nucleus of Christian life that is emerging still needs a lot of care in order to continue to grow and allow it to obtain a missionary dimension within our country that will be the sign of its evangelization.

In this sense, one of the main challenges will be that of depth: to accompany those who have become Christians by allowing the faith to reach the depths of the person and, consequently, of society itself. However, as the Pope says, pastoral plans and strategies are fine, but what matters most is fidelity to the Lord practiced in a consistent Christian life.

The Apostolic Prefecture of Ulaanbaatar, the only church in all of Mongolia, has recently been included as a member of the newly created Central Asian Bishops' Conference. How do you see this decision?

- Before this decision, our local Church was not part of any Episcopal Conference. My predecessor, Bishop Wenceslao Selga Padilla, referred, in a personal capacity, to the Episcopal Conference of South Korea, with which we continue to maintain excellent relations today. With the passage of time, and in the synodal perspective so dear to Pope Francis, it seemed opportune to identify a closer assembly to which to adhere in order to exercise collegiality in a more concrete way.

As Providence would have it, in the fall of last year, the Episcopal Conference of Central Asial, to which we adhere with full agreement. This election is a real enrichment for us because, as for all the pastors of the local Churches, it is good to have a collegial point of reference.

The authorFederico Piana

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

The Vatican

"Ad charisma tuendum" concretizes the figure of the Prelature of Opus Dei

The Holy See has made public the Apostolic Letter in the form of Pope Francis' Motu proprio Ad charisma tuendum modifying some articles of the Apostolic Constitution Ut sitwith which John Paul II erected Opus Dei as a personal Prelature.

Maria José Atienza-July 22, 2022-Reading time: 3 minutes

Translation of the article into English

The Holy See has made public the Apostolic Letter in the form of Motu proprio of Pope Francis. Ad charisma tuendum. This Motu proprio modifies some articles of the Apostolic Constitution Ut sit of November 28, 1982, with which St. John Paul II erected Opus Dei as a personal Prelature.

Founded in 1928 by the priest St. Josemaría Escrivá, Opus Dei is currently the only personal prelature in the Catholic Church, and recently, with the publication of the Apostolic Constitution Praedicate Evangelium on the Roman Curia, it came under the Dicastery for the Clergy and not under that of the Bishops, as it had been until now. 

The Prelate of Opus Dei, Bishop Fernando Ocáriz, has published a brief note about this Motu Proprio in which he emphasizes that Opus Dei "filially accepts" the new ordinance. 

Deepening the charism of the Work

In it, the Prelate of Opus Dei underlines the Pope's interest in caring for "the charism of Opus Dei," since he wishes, as John Paul II expressed earlier in the Constitution Ut Sit, "that it may always be a suitable and effective instrument of the salvific mission that the Church carries out for the life of the world.

For this reason, Bishop Ocáriz encourages the faithful of the Prelature to "deepen the spirit that the Lord instilled in our Founder and to share it with many people in the family, work and social environment," which consists in "spreading the call to holiness in the world, through the sanctification of work and family and social occupations."

The media of the Holy See, in presenting the document, have also underlined the objective of protecting the charism of Opus Dei and promoting the evangelizing work carried out by its members in the midst of the world. For its part, Opus Dei has published on its website theu website an explanation of the new document in the form of ten questions and answers..

Modifications to the Apostolic Constitution Ut sit

Specifically, the new Motu Proprio establishes, for example, the modification of the text of article 5 of the Apostolic Constitution Ut sit, which is now replaced by the following: "In accordance with art. 117 of the Apostolic Constitution Ut sit, the new Motu Proprio establishes, for example, the modification of the text of article 5 of the Apostolic Constitution Ut sit, which is now replaced by the following: "According to art. 117 of the Apostolic Constitution Praedicate EvangeliumThe Prelature depends on the Dicastery for the Clergy, which, depending on the subject matter, will evaluate the relative questions with the other Dicasteries of the Roman Curia. The Dicastery for the Clergy, in dealing with the various questions, will make use of the competencies of the other Dicasteries by means of the opportune consultation or transfer of dossiers." In this sense, "all matters pending in the Congregation for Bishops concerning the Prelature of Opus Dei will continue to be treated and decided by the Dicastery for the Clergy."

It also changes the frequency with which Opus Dei must, from now on, present a report on the situation of the Prelature and the development of its apostolic work, which will now be annual and not five-yearly, as determined by the Constitution Ut sit. 

The Motu Proprio also states that, as a result of these modifications, "the Statutes proper to the Prelature of Opus Dei will be suitably adapted at the proposal of the Prelature itself, to be approved by the competent bodies of the Apostolic See.

The prelate will not become a bishop

As for the figure of the Prelate of Opus Dei, Ad charisma tuendum establishes that the prelate will not receive the episcopal order.

This decision "aims to reinforce the conviction that, for the protection of the particular gift of the Spirit, a form of government based more on charism than on hierarchical authority is necessary". 

The Prelate of Opus Dei is granted, on the other hand, by reason of his office, the use of the title of Supernumerary Apostolic Prothonotary with the title of Reverend Monsignor and, therefore, may use the insignia corresponding to this title.

In this regard, Bishop Fernando Ocáriz wanted to recall that "the episcopal ordination of the prelate was not and is not necessary for the guidance of Opus Dei. In fact, St. Josemaría Escrivá, the founder of Opus Dei, was not a bishop, and his first successor, Blessed Álvaro del Portillo, was ordained a bishop in 1991, three years before his death. Later, Prelate Bishop Javier Echevarría was ordained in 1995, shortly after assuming the government of the Work. 

Along these lines, Bishop Ocáriz encouraged the rekindling of the family spirit proper to Opus Dei, pointing out that "the Pope's desire to emphasize the charismatic dimension of the Work now invites us to strengthen the family atmosphere of affection and trust: the prelate must be a guide, but, above all, a father.

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The Vatican

To guarantee religious freedom in all its manifestations and everywhere.

The Pontifical Gregorian University hosted the three-day Religious Liberty Summit, promoted annually by the American University of Notre Dame on the theme of the future of religious freedom in the world.

Antonino Piccione-July 22, 2022-Reading time: 6 minutes

The central theme of the summit is the Dignitatis HumanaeThe declaration of the Second Vatican Council, which expressed the support of the Catholic Church for the protection of religious freedom and established the basic norms for the relationship of the Church with the States.

This year's summit in Rome underscores the global reach of the initiative, which in 2021 was held at the University of Notre Dame itself.

"Religious freedom is a fundamental human right and its protection is a global issue," said G. Marcus Cole, dean and professor of law at Notre Dame Law School, in introducing the initiative. "Every person in the world has the God-given right to live their lives according to their convictions, with pride and without fear," Cole added.

Based on these principles, Notre Dame promotes and defends religious freedom for people of all faiths through scholarship, events and the work of its law school. At its core is the protection of the right to worship, the defense of sacred property from threats of destruction, the promotion of freedom of choice of ministers of faith, and the prevention of all discrimination against religious schools and teachings.

The goal of the summit is to stimulate discussion among scholars and religious leaders about the future of religious freedom in the United States and around the world. Such as the one scheduled today between two of today's leading contemporary philosophers and intellectuals: Cornel West of Union Theological Seminary and Robert P. George of Princeton University.

Notably, the 2022 Notre Dame Religious Liberty Award was presented to Mary Ann Glendon, professor emerita of law at Harvard Law School and former U.S. ambassador to the Holy See. Glendon was honored for her profound and innovative legal research and for her service to the United States and the Catholic Church, with a worldwide impact on the premise of religious freedom as a fundamental human right.
Steven Smith, professor of law and co-executive director of the Institute for Law and Religion at the University of San Diego School of Law, received the 2022 Religious Freedom Initiative Award. 

Attacks on religious freedom

Religious freedom is under attack around the world. "Violence has risen to historic levels in the past decade, affecting nearly every religious group," said Samah Norquist, a scholar at the Wilson Center in Washington. "Believers of almost every faith - Christians, Muslims and Jews, Buddhists, Yazidis, Baha'is - have faced discrimination, harassment, repression and, of course, persecution by state and non-state actors as well as ideological movements," Norquist said. In the same vein was Nury Turkel, chair of the U.S. Commission on International Religious Freedom, a bipartisan, independent advisory body that monitors religious freedom abroad.

Turkel raised the alarm about the deterioration of religious freedom in China, where the government has continued to "vigorously pursue its policy of 'sinicization of religion'" and has demanded that religious groups and their adherents support the government and the ideology of the Chinese Communist Party (CCP).

Although China recognizes Buddhism, Catholicism, Islam, Protestantism and Taoism, adherents of religions with alleged foreign influence - such as Christianity, Islam and Tibetan Buddhism - and those of other religious movements, are especially vulnerable to persecution, said Turkel, an ethnic Uighur American lawyer.

Throughout 2021, Xinjiang authorities continued to arbitrarily detain Uighurs and other Turkic Muslims in internment camps and prison-like facilities on various religious grounds.

More than one million Uyghurs have been imprisoned in concentration camps for the mere fact of worshipping Allah and not Xi Xinping. They have been subjected to numerous abuses, including torture, rape, forced labor and murder. The "worst nightmare" for the CCP, Turkel noted, are communities that care about human rights and human dignity. A compromised religious population, Turkel argued, is also a threat to the Chinese government, because its authoritarian regime is incompatible with religious freedom.

The issue is not to allow abuses of religious freedom to go unnoticed, either by government action - as in the case of China - or by inaction, as in countries such as Nigeria, where persecution on religious grounds continues to increase. 

"Research has shown," concluded the president of the U.S. Commission on International Religious Freedom, "that countries that support religious freedom have more vibrant and democratic political institutions, greater economic and social well-being, decreased tensions and violence, and greater stability. Nations that trample on or fail to protect fundamental human rights, including religious freedom, provide fertile ground for poverty and insecurity, war and terror, and violent and radical movements and activities."

"What are the religious freedoms we are concerned about?

At the opening of the summit, Dallin H. Oaks, President of the Quorum of the Twelve Apostles, called for 
a global, multi-faith effort to defend and promote religious freedom in all nations of the world.

Here are his words: "What are the religious liberties we are concerned about? For religious communities, the U.S. Constitution guarantees freedom of association and the right to assemble; the right to determine new members; the right to elect leaders and key employees, including in related organizations; and the right to function as an organization. For individual believers, essential rights include the expression and exercise of religion and freedom from religious discrimination. In defense of these rights, we must stand together. Catholics, evangelicals, Jews, Muslims, Latter-day Saints and other faiths must be part of a coalition of religions that rescues, protects and promotes religious freedom around the world. Knowing that freedom can be achieved by supporting the freedom of those we consider our adversaries. So when we see that our interests are linked to those of all others, then the real work of religious freedom begins. Hence the need for believers to listen to others, empathize and resolve conflicts peacefully. Without compromising fundamental religious principles, but grasping what is truly essential to our free exercise of religion.

"In this way," according to Oaks, "we learn to live at peace with some laws we do not like and with some people whose values differ from ours. All that is necessary for unity is the shared conviction that God has commanded us to love one another and has granted us freedom in matters of faith".The Dignitatis humanae declaration on religious freedom was mentioned as a central point of the second international summit promoted by the University of Notre Dame. It is worth recalling some passages from it.

"The content of such freedom," the document states, "is that human beings should be immune from coercion by individuals, by social groups and by any human power, so that in religious matters no one should be compelled to act contrary to his conscience or prevented, within due limits, from acting in conformity with it: in private or in public, individually or in association."

It further declares that the right to religious freedom is indeed based on the very dignity of the human person as revealed by the word of God and by reason itself. This right of the human person to religious freedom must be recognized and enshrined as a civil right in the legal order of society." 

A decisive contribution to the formulation of the document and to the definition of religious freedom as immunity had been that of Paul VI, who in the course of a public audience on June 28, 1965, describing religious freedom, had said: "You will see that a large part of this capital doctrine is summed up in two famous propositions: in matters of faith let no one be disturbed! Let no one be constrained" (nemo cogatur, nemo impediatur).

Speaking at the international conference "Religious Freedom in International Law and the Global Conflict of Values" (June 20, 2014), Pope Francis noted, "Religious freedom is not just freedom of private thought or worship. It is the freedom to live according to ethical principles resulting from the truth encountered, both in private and in public. This is a great challenge in the globalized world, where weak thinking - which is like a disease - also lowers the general ethical level, and in the name of a false concept of tolerance we end up persecuting those who defend the truth of man and its ethical consequences."

Today, in the light first of the pandemic and then of the war in Ukraine, there is a debate on de-globalization or the new globalization. The challenge, however, remains the same: to ensure respect for fundamental human rights, including religious freedom in all its manifestations and everywhere.   

The authorAntonino Piccione

The Vatican

Holy See warns the German Synodal Way

Rome Reports-July 22, 2022-Reading time: < 1 minute
rome reports88

The Holy See has warned the German Synodal Way that it has no power to force bishops or faithful to assume new forms of government or moral doctrines.

In a note published on July 21, he reminds that changes must be agreed upon at the level of the universal Church and that dioceses cannot make doctrinal decisions unilaterally.


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.
Evangelization

Sister Roberta TremarelliMissions take us out of individualism to live fully our condition as baptized persons".

Sister Roberta Tremarelli, AMSS, Secretary General of the Missionary Childhood in Rome affirms that "today's missionary world shows the universality of the Church, the openness and welcome, the circularity of solidarity in prayer and charity".

Giovanni Tridente-July 22, 2022-Reading time: 6 minutes

In this interview with Omnes, Sister Roberta Tremarelli, SSMC, Secretary General of the Work of Holy Childhood in Rome, tells of the past and present of an organization whose missions are centered on children, a warning for all baptized people.

Sister Roberta, in the great group of missionary works of the Church there is one that is perhaps not very well known but which has very interesting roots that go back to the evangelization of China in the middle of the 19th century, the Work of the Holy Childhood. How did this great evangelization project come about?

- The propitious time for the foundation of the Work of Holy Childhood was that of Pope Gregory XVI, former Prefect of the Congregation of Propaganda Fide, during whose papacy many priestly congregations and women's missionary congregations ad gentes were born, as well as numerous lay associations, among them the Work for the Propagation of the Faith of the Holy Childhood. Pauline Jaricot.

The Work of the Holy Childhood was born in France on May 19, 1843, after a long period of reflection during which the founder, Charles de Forbin-Janson, was concerned and interested in the salvation of Chinese children destined, because of poverty and ignorance, to die without being baptized.

The Founder's desire was to go as a missionary to China, but he never had the opportunity. And so he continued to nourish his missionary passion through the testimonies and letters that reached him from French missionaries who had gone to China.

What news was coming in?

- Thanks to them, he learned about the conditions of children from poor or difficult families. The babies, as soon as they were born, were eliminated, especially if they were girls and if they had any defects. The missionaries asked for help to save them, to welcome them in the missions where they were baptized and educated in a Christian way. The bishop took the problem seriously and began to sensitize the population.

We can imagine that it was not an easy thing to do....

- From the beginning, Forbin-Janson had many difficulties in getting the idea of creating a new Missionary Work accepted, because there were numerous foundations of Missionary Institutes underway in France, and Forbin-Janson's could appear to be in competition.

The members of the Work for the Propagation of the Faith themselves seriously opposed the bishop's proposal. But the novelty of the institution going directly to the children for the children overcame all perplexity. Since China seemed to be too far away for adults, the bishop called the children's attention to the plight of Chinese children and asked them for their willingness to help the Church save the little ones who die without receiving baptism with two simple commitments: a Hail Mary a day and a penny a month. The children agreed and, through prayer, sacrifice and gestures of solidarity, began a race of universal brotherhood that continues to this day to save children on every continent.

With what objectives was this Work born?

- The objectives of the Work were immediately clear to both the Founder and his collaborators: to rescue a multitude of children from death and to open heaven to as many children as possible through Baptism; to make these children an instrument of salvation as teachers, catechists, doctors, priests, missionaries. The missionary work of the children was not a one-way street; the prayers, sacrifices and will of the European children were reciprocated by the prayers, sacrifices, joy and sometimes the witness of martyrdom of the Chinese children.

And what is the characteristic element?

- The characteristic element is the active participation of children and young people in the evangelizing work of the Church. The Founder gives children the role of missionary protagonists in the history of salvation.

For the first time, the little ones acted in the Church as pastoral actors and soon became part of the current of universal solidarity: a true spiritual and material cooperation between the Churches, carried out by the children, for sanctification and salvation, was set in motion.

How does it spread in today's world?

- Today the Work of the Holy Childhood or Missionary Childhood is spread in more than 120 countries around the world and the initial motto "children helping children" has been enriched "children evangelizing children, children praying for children, children helping children all over the world".

Faithful to the initial charism and the desire of the Founder, it continues to aim to help children develop a missionary spirit and protagonism, encourages them to share their faith and material means, and promotes, encourages and supports missionary vocations ad gentes. It is an instrument of growth in faith, also in a vocational perspective. It is organized differently according to the local context. Prayer, offering and sacrifice are the three key words of every Pontifical Missionary Work and also of the Holy Childhood, to which is added witness, essential for the Christian faith.

On May 3, 1922, Pope Pius XI, aware of the great contribution that the Work had made to the missions in some eighty years, made it his own, recognizing it as Pontifical. On December 4, 1950, Pope Pius XII instituted World Children's Day, declaring the day of the Epiphany as the date of celebration, but giving each nation the freedom to adapt the date to local needs.

You are its Secretary General in 2017. How has the world of missions in general and childcare in particular changed in recent years characterized by not a few "emergencies"?

- I believe that today we are increasingly trying to promote missionary awareness and responsibility from an early age.

There are still those who, when speaking of mission and missionaries, think of the long-bearded priest who leaves his country and goes far away to proclaim the Gospel and help other peoples and never returns.

There are still many missionaries ad gentes, as I have reported, but there are also many missionary realities committed to missionary proclamation and cooperation in their local context, to encourage Christians to live according to the missionary nature that flows from Baptism.

Among other things, there are no longer countries that receive and others that give, not only economic aid but also a priority human presence. Today's missionary world, if we look at it well, shows us the universality of the Church, the openness and welcome, the circularity of solidarity in prayer and charity. Elements that we have not yet really internalized to live them in fullness and depth.

In addition, there are many priests and lay people fidei donum in mission, not only from the countries of Europe, but from all continents; dioceses that organize missionary experiences abroad for young people.

Each proposal should contribute to open our hearts, minds and eyes, helping us to get out of our limited enclosure. Let's hope so.

On May 22, Pauline Jaricot, foundress of the Work for the Propagation of the Faith, was beatified in Lyon. A faithful laywoman who put her entire life at the service of the missions, what teachings does the new Blessed transmit to today's laity?

- Pauline Jaricot was a woman passionate about Jesus and the missions, attentive to the needs of others, to the social reality of the world around her, and available to the Holy Spirit through faithful and persevering prayer. She lived with her feet on the ground and her heart turned towards God. Many describe her as a mystic in action. She desired to love God and to make him loved by all men and women. She nourished her passion and her missionary commitment in the Eucharist and with sacrifice.

His life is an invitation for all lay men and women to cultivate a relationship with the Lord to serve the Church and in the Church. Her creativity in supporting the missions urges us to take advantage of the tools we have, but also to go further by proposing the high values of the Gospel without fear of being left alone. Pauline died poor and alone, but in her heart she had the joy that only God can give.

This year also marks the 400th anniversary of the Congregation De Propaganda Fide, now the Dicastery for Evangelization. How can we make the "passion" and commitment for evangelization captivating in a world like ours, individualized and somewhat "boring"?

- I would say that the answer is already in the question: passion and missionary commitment help to get out of individualism and selfishness, to discover that we belong to a world.

So I invite all mission enthusiasts to reintroduce, with fervor, missionary animation and missionary information, well done and with respect for dignity. Passion is enlivened by these two, supported by the life witness of those who carry them out, using inclusive and welcoming language.

It is up to each one of us, consecrated women, priests and lay people, to go out, as Pope Francis says, not so much to make ourselves known and promote our limited initiatives, but to proclaim the salvation of Christ.

What projects are you currently involved in as a Missionary Childhood Work?

- The projects supported by the Universal Solidarity Fund (the big piggy bank fed by missionary children and young people around the world) of the Work of the Holy Childhood are various and in favor of particular churches in Africa, Asia, Oceania and some in Latin America, the so-called "mission territories". Last year, more than $15 million in grants were approved for children and young people up to the age of 14, divided among the following categories of projects:

- Ordinary Pastoral Care, 16%.

- Formation and missionary animation, 16%.

- School education, 45%.

- Protection of life, 23%.

Would you like to make an appeal to our readers?

-Of course! More than an appeal, an invitation to visit the website of the Pontifical Mission Societies, International Secretariats, www.ppoomm.va to discover and deepen the reality of the PMS that every Christian should know and promote, in order to nourish his or her missionary spirituality.

In addition, for those who work with children and young people to share the charism of the Work of the Holy Childhood and the various proposals, at national and international level, to make them participants in this worldwide network of prayer and charity at the service of the Pope.

Family

Care for the links

Today, more than ever, it is important to take care of our personal ties, especially those of family and friendship. Cultivate them like the plant we cherish the most. Summer offers us a privileged time to do so.

Montserrat Gas Aixendri-July 22, 2022-Reading time: 2 minutes

Today many people think that one is freer -and happier- to the extent that one remains free of ties. That bonds with others are ties that limit and, in the long run, imprison. It is not by chance that we think this way.

The prevailing liberalism in the West has introduced us into increasingly individualistic and self-referential lifestyles.

Personal relationships, from this point of view, become an instrument to achieve our goals, or a burden that prevents us from doing what we want to do. This generates what Bauman has described as the "liquid condition" of the new generations: "loose" individuals, without roots in the past, with a volatile identity and little projection towards the future.

This poverty of ties leads to loneliness. This is why the recently created "ministries of loneliness" are not the brainchild of original governments, but an attempt to respond to an increasingly widespread problem.

Relationships are there to unite, not to bind. Human relationships are in themselves a richness, because they allow us to go out of ourselves and receive from others. If this happens in a context of unconditional love, such as the family, the good is incalculable. That is why the greatest treasure for each person should be "his or her own".

The Italian neuropsychiatrist Mariolina Ceriotti, whom I have quoted on other occasions, affirms that the problem is not the bonds, but rather the lack of the right balance between them. For a relationship to work, it is very important to occupy the right position in the family, to respect each other's limits and to maintain the right distance in the relationship with other people. Often, many personal and family crises have to do with the failure of any of these aspects. 

Today, more than ever, it is important to take care of our personal ties, especially those of family and friendship. Cultivate them like the plant we cherish the most. Summer offers us a privileged time to do so.

Time-sharing tests the necessary balance of bonds: it can be a time of separation or a time of increased bonding.

My proposal can be no other: it should be a time to assume that family relationships are a priority; a time to take advantage of shared space to get to know each other better; to make those around us feel special; to share tasks and responsibilities; to encourage creative entertainment and limit the merely passive.

To enjoy, in short, family life for what it is: a true gift for everyone.

The World

The Holy See issues a clear warning to the German Synodal Way

In a communiqué he recalls that the Synodal Way has no prerogatives "to force the bishops and the faithful to adopt new forms of government and new doctrinal and moral orientations".

José M. García Pelegrín-July 21, 2022-Reading time: 3 minutes

The Holy See has made public a brief statementThe communiqué, in Italian and German, with clear warnings to the so-called Synodal Way of Germany, which it reminds that it does not have "prerogatives to force the bishops and the faithful to adopt new forms of government and new doctrinal and moral orientations". The communiqué stresses that it seems necessary to clarify these points in order to "safeguard the freedom of the People of God and the exercise of the episcopal ministry." The intention of the Synodal Way to make decisions regarding the direction of the Church, ministries or moral teachingThe Synodal Way, outside of Rome and the universal Church, as well as the worldwide synodal process, lacks any foundation. Rather, the proposals of the Synodal Way should be addressed to the universal synodal process.

The sender of the letter is "the Holy See" and not a specific Vatican dicastery; it therefore emanates from the supreme authority of the Church, with the endorsement of the Pope, from whom a key phrase is quoted from the "Letter to the People of God on Pilgrimage in Germany," which Pope Francis sent in 2019. The statement was made ahead of the celebration of the fourth Assembly of the Synodal Way, in Frankfurt from September 8-10. It reads as follows:

"In order to safeguard the freedom of the People of God and the exercise of the episcopal ministry, it seems necessary to clarify the following: the "Synodal Way" in Germany is not empowered to force the bishops and the faithful to adopt new forms of government and new doctrinal and moral orientations.

The Pope's letter to the synodal journey

It would not be admissible to introduce new structures or official doctrines in dioceses before agreement has been reached at the level of the universal Church, since this would constitute a violation of ecclesial communion and a threat to the unity of the Church. In this regard, the Holy Father recalled in his letter to the People of God on pilgrimage in GermanyThe universal Church lives in and from the particular Churches, just as the particular Churches live and flourish in and from the universal Church; if they were separated from the universal Church, they would weaken, perish and die. Hence the necessity of always keeping communion with the whole body of the Church alive and effective".

It is therefore desirable that the proposals of the journey of the particular Churches in Germany should lead to the synodal process through which the universal Church is passing, in order to contribute to mutual enrichment and to bear witness to the unity with which the Body of the Church manifests its fidelity to Christ Our Lord.""

This statement of the Holy See comes after bishops from all over the world have written to the German Bishops' Conference expressing their concern about the drift of the Synodal Way: both the President of the Polish Bishops' Conference and the Bishops of the Nordic countries, first, and - in April - a letter addressed by more than 100 cardinals and bishops from all over the world, mainly from the United States and Africa, warned that the radical changes in the doctrine of the Church advocated by the process could lead to schism. In June, Cardinal Walter Kasper, who is considered close to Pope Francis, warned that the German process would indeed run that risk if it did not heed those objections.

A new warning

The Holy See's communiqué also came a week after the President of the Central Committee of German Catholics (ZdK) - and of the Synodal Way - Irme Stetter-Karp, wrote an opinion piece in a major weekly newspaper in which she said that "abortion must be made possible throughout the country", including that a "reflection was needed on how to guarantee the offer throughout Germany, also in rural regions, which would also include the training of medical students".

The press officer of the German Bishops' Conference, Matthias Kopp, immediately rejected this demand: "The position of ZdK President Irme Stetter-Karp on the need to offer abortion nationwide contradicts the position of the German Bishops' Conference. Instead of making abortion possible nationwide, we need an offer of qualified counseling for women." The following day, Stetter-Karp in turn rejected Matthias Kopp's statement: "If, after counseling, the woman decides to terminate the pregnancy," it should be possible: "The right of self-determination is of no use if there are insurmountable obstacles. These statements have led to a collection of signatures calling for the resignation of Stetter-Karp as president of the ZdK.

And even more recently, on July 18, the Secretary of the Synodal Way Marc Frings has declared that he wants to change the doctrine of the Church on homosexuality: the Synodal Way, with its texts, is "a conscious pronouncement" against the Catechism of the Catholic Church, "which since the mid-seventies has dealt with homosexuality in a critical, derogatory way and with the accusation of sin". In the writing of the Synodal Way to which he refers, there are comments on "the change of opinion" -in relation to Catholic doctrine- on marriage and other aspects of sexuality.

The Radbruch formula in a bipolar world

Is Justice the patrimony of a specific ideological group or is it rather a value that all human beings and all political institutions and communication groups should aspire to discover and practice?

July 21, 2022-Reading time: 5 minutes

"The formula, which takes its name from the German jurist Gustav Radbruch, states that the validity of extremely unjust laws can be denied, since extreme injustice is not and cannot be law. Years later, Robert Alexy studied the aforementioned formula in depth, demonstrating its usefulness in legal processes. We note the timeliness of this great contribution to legal thought, paying special attention to its usefulness in a world in which the media and public opinion in general conceive some of today's controversial social issues in a bipolar manner and according to their respective ideologies".

More than thirty years after the fall of the Berlin Wall and while we are witnessing the war of invasion of Ukraine by Russia, it seems appropriate to recall the theory of the denial of the extremely unjust right elaborated by the German jurist Gustav Radbruch after his unfortunate experience with the years of National Socialism, the Second World War and the subsequent division of Europe into two blocs with the beginning of the Cold War.

Radbruch was Professor of Philosophy of Law and Criminal Law at the Universities of Kiel and Heidelberg, Minister of Justice in the ill-fated Weimar Republic (1921-1923) and one of the main authors of its constitutional charter. Initially, like so many others, he belonged to the Nazi party, but during the Nazi regime he was purged and stripped of his chair of Philosophy of Law in 1933 - the year in which Hitler was appointed Chancellor of Germany - and was forbidden to exercise any public, political or teaching function. With the collapse of that regime, he regained his chair in 1945 and was dean in Heidelberg until his death.

The suffering of the horrors of World War II and the helplessness caused by the legal relativism of the previous decades changed his way of thinking and, as opposed to the positivist vision of the Law of his compatriot Hans Kelsen, he came to conceive the world in two spheres, the natural and the cultural. The juridical phenomenon would be within the second, marked by the search for Justice, a value inherent to it. From this construction he would elaborate his concept of Law as a cultural reality referring to values.

Already as a moderate iusnaturalist, in his famous work "Arbitrariedad Legal y Derecho Supralegal", he introduced his great contribution to legal thought, the formula that bears his name, according to which the validity of extremely unjust laws can be denied, because extreme injustice is not law. It is significant that the year of his return to Germany from exile also saw the famous Nuremberg trials, in which Nazi leaders were tried and convicted for their genocidal crimes committed in Germany and occupied countries during the war, and in which true atrocities were revealed. These trials would undoubtedly influence his reasoning.

In Arbitrariedad Legal y Derecho Supralegal, the general obligation to always apply positive law is established, unless it is extremely unjust to the point of denaturalizing the law itself. It is understood that this is not a formula applicable to any type of injustice in the law, since its generalization could lead to legal chaos.

We wonder if these ideas from the legal field will not be of interest nowadays, at a time when the media and public opinion in general tend to approach major ethical debates in a bipolar way, establishing a framework of "good guys and bad guys" that does not always respect the elementary principles of Justice when the truth endangers the status quo and the solidity of one's own convictions.

According to the Democracy Index 2021, only Canada, Costa Rica, Uruguay, Uruguay, Iceland, Sweden, Norway, Denmark, Finland, the Netherlands, the United Kingdom, Ireland, the Netherlands, Germany, Austria, Switzerland, Australia, New Zealand, Japan, South Korea and Taiwan are full democracies. In these countries there are laws in force that allow to kill the unborn at an advanced stage of gestation, to execute people condemned to death, to eliminate terminally or mentally ill people thanks to euthanasia laws, to impose through educational laws some ideologically controversial approaches such as the postulates of gender ideology, seriously violating the freedom of teaching and thought, to take away the right of some people to be adopted by a father and a mother through adoption laws, to prohibit religious symbols to public officials in violation of religious freedom, not to give asylum to people fleeing authoritarian and extremely unjust regimes leaving them defenseless and at the mercy of satraps thanks to certain laws on foreigners, etc.

Can the aforementioned laws be considered seriously unjust, so much so that the application of the Radbruch formula that could declare them unlawful could be considered at some point? This is the opinion of many citizens, governments and communicators in various countries.

It will be said that these are very complex issues in which the different moral conceptions of citizens clash, and that is undoubtedly true. But it is also true that the fact that these legislations have prospered in recent decades in various nations that enjoy prestige as full democracies - supported by a social or at least legislative majority - does not automatically confer on them the status of just.

The claim of correctness of the law that Alexy speaks of is none other than the claim of Justice. A legal system that aspires to be correct, that is to say, to fulfill its function well, must aspire to be just or at least -if we follow Radbruch's doctrine- not to be extremely unjust. And the principles of Law that guarantee Justice are, as the Roman jurist Ulpian taught us many centuries ago: honeste vivere, alterum non laedere, suum cuique tribuere (to live honestly, to give to each his own and not to harm others).    

To give two topical examples, a national poll conducted by Harvard University and the Harris polling firm confirms that 75% of Americans support the Supreme Court overturning the June 24, 2022 Roe v. Wade ruling affirming that there is no constitutional right to abortion. We could also talk, on the other ideological spectrum, about the injustice of the immigration veto imposed by President Donald Trump on citizens of 5 Muslim countries who were banned from entering the United States and subsequently endorsed by the Supreme Court of that nation. Or the death penalty in force in that same country.

Could an American citizen who survived an attempted abortion claim in court under the Radbruch clause for compensation for the after-effects of an attempted murder, or a citizen of Iraq or Somalia who was banned from entering the United States, thereby causing serious personal injury? Or the family of a person sentenced to death for the irreparable harm caused by that person's execution?

Is Justice the patrimony of a specific ideological group or is it rather a value that all human beings and all political institutions and communication groups should aspire to discover and practice? Are human rights like "witches and unicorns", as the Scottish philosopher Alasdair MacIntyre maintains, or something invented by political parties according to the social aspirations of each moment in history, or rather something objective that can be discovered if specific cases are studied honestly and objectively?

Culture

Syria: Paradise Lost (I)

Syria is one of the oldest nations in the world, possessing an ancient history that is intrinsically linked to the history of our faith.

Gerardo Ferrara-July 21, 2022-Reading time: 7 minutes

The history of the Syrian nation has much to do with the history of the Christian faith. In what is now Syria the faithful of Christ began to be known as the ChristiansThere are still villages there where the ancient language of Jesus, Aramaic, is still spoken, and it was in this land that the conversion of Saul, St. Paul, took place, who would spread the message of Christ to the known world.

The soul of the world

syria

We often think of the East, and by extension all areas of the world that seem "exotic" or distant to our Western mentality, as foreign. "Poor people!" people are heard to say about the wars, fratricidal struggles and persecutions that plague those countries. And yet, never before has Syria been a place we should really consider "our home," at least as Christians.

Why? First of all, because here, in the ancient Syrian Antioch, which today is also in Turkey (although geographically and culturally it is a Syrian territory), Christ's faithful were called Christiansbecause Peter was the first bishop of Antioch, before arriving in Rome; because, again, Paul turned on the road to Damascus and from there undertook his evangelizing mission (the house of Ananias can still be visited in Damascus); because in a city in Syria, Edessa, the Shroud of Turin (known in this area as the apron) remained for more than a millennium, until 1204, when the city was sacked during the IV Cross; because in a Syrian city, Edessa, the Holy Shroud (known in this area as the apron) remained for more than a millennium, until 1204, when the city was sacked during the Fourth Crusade; because, finally, there are still villages where the ancient language of Jesus, Aramaic, is still spoken, as well as some of the oldest churches in the world.

There are many other reasons, but we do not have time to enumerate them. However, suffice it to recall that it was precisely the Christians of Syria, once the majority in the country (also, for several centuries, after the Islamic conquest), who helped to preserve the Syriac manuscripts (translations of Latin and Greek texts) and to transmit them to the West thanks to the Arabic translations they made.

In the Letter to DiognetusIn a short apologetic treatise probably composed at the end of the second century, Christians and their role in the world are spoken of as a place assigned to them by God, a place from which they cannot leave. Indeed, Christians "represent in the world what the soul is in the body". The soul is found in all the members of the body; and Christians, too, are scattered throughout the cities of the world. The soul, then, dwells in the body, but does not leave it; and Christians also dwell in this world, but they are not of the world."

The soul gives life to the body, so Christians have given this crazy world a soul, and in this case a soul that is not only spiritual, but also cultural and civilized.

Even in the Middle East, an area known today for being the nucleus of Islam rather than Christianity, those who helped create Islamic civilization were, paradoxically, Christians.

Christians, in fact, were the men of letters, philosophers and scientists who codified and gave a grammar and alphabet to the Arabic language (along with the Jews) and foundations to the Arab-Islamic culture (Islam was considered by St. John Damascene nothing more than a Christian heresy, a fact confirmed by a great number of later theologians and philosophers, including the Englishman Hilaire Belloc, many centuries later, in his book The great heresies).

A long and troubled history

Syria is home to some of the oldest inhabited cities in the world (one of them is Damascus, called jannat ad-dunyah, "paradise of the world" by Arab poets and considered, along with Jericho in Palestine, the oldest city still inhabited on our planet) and civilizations.

The ancestor of most modern alphabets also originated in Syria. In fact, in Ugarit, a city on the Syrian coast near Lattakia, the Ugaritic alphabet was developed, an alphabet in which cuneiform characters of Assyrian-Babylonian origin were still used, but which no longer had a pictographic value, like the latter, but a syllabic one. And from this system emerged the Phoenician alphabet, later reworked first by the Greeks and then by the Romans.

The cradle of several Semitic peoples, such as the Eblaites, Ugaritic, Amorites and Arameans, with their respective kingdoms and city-states, Syria became a Roman province in 64 BC.

Under the Romans, its capital, Antioch, became one of the largest and most flourishing cities of the Empire (reaching a population of some 600,000 inhabitants) and the center of Syrian Christianity, whose main exponents were St. Peter, the first bishop of Antioch, and St. Thomas. He, along with disciples such as Thaddeus of Edessa and Mari (to whom is attributed the authorship of one of the oldest Eucharistic anaphora of Christianity, the Anaphora of Addai and Mari) and others later, was the architect of the evangelization of a large part of the Near and Middle East (Syria, Lebanon, Iraq, Iran, even India, where the Syrian Catholic churches of Syro-Malabar and Syro-Malankar survive, but Syrian missionaries reached as far as China, through the Silk Road).

Despite the Islamic conquest of the 7th century (from 651 Damascus became the seat of the Umayyad caliphate and the majestic cathedral, in which the relics of St. John the Baptist are still preserved, was partially demolished and converted into a mosque), which occurred, moreover, with the partial approval of the Christian populations, they were able to prosper for centuries, despite the obvious difficulties.

This was because the Christians preferred to submit to an element culturally closer to their own (the Semitic Arabs) rather than to the longa manus of the Byzantine emperor, a foreigner who demanded increasingly exorbitant tribute. The gizyah and the kharaj Islamic taxes (capitation taxes reserved for Christians and Jews, considered second-class citizens within the Muslim state and therefore subject to a special regime in terms of personal status and individual and collective rights) were considered even by Christians as less onerous than Byzantine taxes.

Thus, Syria retained, even after the Crusades, the Mongol invasions and the final submission to the Ottoman Empire in 1517, a considerable Christian minority (mainly Greek Orthodox, but also Syriac Orthodox, Syriac Catholic, Maronite, Armenian, etc.).

Ottoman rule ended at the end of World War I (1920), although the country was not fully independent until 1946, with the end of the 26-year French Mandate. Decades of instability followed, with alternating governments and a clumsy attempt to unite with Egypt, a non-contiguous state but another pole of Arab nationalism, to form the United Arab Republic (1961).

Since 1963, after a new coup d'état, the Ba'ath party has been in power, whose main exponent, and since 1970 president (and shortly after de facto dictator) was first Hafiz al-Asad and then, after his death (2000), his son Bashar, Syria's current head of state, who remains in power despite the eleven years of civil war that have ravaged the country.

The Arab Spring and civil war

What later became the Syrian civil war began with the revolts that broke out in several cities in the country (especially in Homs, Aleppo and Damascus) following the so-called "Arab Springs", a series of popular protests, which erupted mainly in Tunisia, aimed at demanding economic and social reforms and pushing for the fight against corruption, endemic in Arab countries, especially in those ruled for decades by nationalist parties and regimes nurtured by both the West and Russia (Syria being one of the latter).

In Syria, the situation was peculiar in that since 2000, the year he came to power, President Bashar al-Assad had undertaken a series of reforms aimed at reducing the presence of the State in the economy (until then a nationalist and socialist model had been followed at the same time, in the style of the Ba'ath party). The structural reforms initiated by Assad, also in the social sphere, had helped the Christian population of the country, around 10% before the outbreak of the revolts and the ensuing war, to experience a period of remarkable prosperity and freedom.

However, Christians initially participated in the 2011 anti-corruption demonstrations. However, they withdrew soon after, when it became increasingly clear that they were led by radical Salafist Islamic groups and movements (including the Muslim Brotherhood and Al Qaeda), often encouraged and armed by the United States and Sunni Gulf Arab countries, such as Qatar. The latter, characterized by a Salafist vision of Islam, oppose the Assad regime because the Syrian president is an Alawite (the Alawites are a sect of Shiite Islamic origin, therefore close to Iran, and a minority in the country, where 70% of the population is Sunni) and, for the most extremist Sunnis, the Shiites and their sects are considered even worse than Christians, Jews and pagans.

By the time Islamic radicalism came to account for about 75% of the uprising movement against Assad and it became clear to both the UN and the West that the goal of the rebels was to form a Sunni Islamic state in which Sunni Islam would be in force. sharia (Islamic law), which was later proven with the birth of the Caliphate founded by ISIS in 2014, the first neighborhoods to suffer armed assaults by the rebels were precisely the Christians, besieged and then also bombed by the regime in an attempt to regain control.

The conflict, which then spread like wildfire throughout the country and in which Russia, Iran and Hezbollah intervened in support of Assad and, in support of the rebels, the Persian Gulf countries, the United States and Turkey, lasted more than ten years and cost some 600.000 lives, more than 12 million displaced, 6 million of them abroad (bringing the total population from 24 million to about 18 million) and an economic damage of 400 billion dollars, as well as a mortal wound, perhaps incurable, to the coexistence of the different ethno-religious components of Syria.

syria
The authorGerardo Ferrara

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

Photo Gallery

Matera, the city to be visited by the Pope

View of Matera, Italy. Pope Francis will visit southern Italy on Sept. 25 to celebrate the closing Mass of the Italian National Eucharistic Congress.

Maria José Atienza-July 21, 2022-Reading time: < 1 minute